Page:Dictionary of National Biography volume 57.djvu/315

 course of lectures in Inverness on the ‘Literary and Intellectual Revival of Scotland in the Eighteenth Century,’ the subject being one which engaged his leisure for years in preparation for a history of modern Scotland, which was never completed. On 28 March 1884 he opened in Pont Street, London, a new church connected with the church of Scotland. Immediately afterwards he attended the tercentenary celebration at Edinburgh University, when he received the honorary degree of LL.D. In 1884–5, besides his professorial work, he delivered a course of lectures in the church of St. Giles, Edinburgh, on ‘Movements of Religious Thought in the Nineteenth Century.’ In the general assembly of 1885 he spoke once more with impressive power on church defence. But his health was failing, and he died at Torquay on 13 Feb. 1886. He was interred in the cathedral burying-ground, St. Andrews, where there is a monument to his memory.

In July 1845 Tulloch married, at St. Laurens, near St. Heliers, Jersey, Miss Jane Anne Hindmarsh, daughter of a professor of elocution who had taught at Perth and St. Andrews. Mrs. Tulloch and a large family survived him, the eldest son being the Rev. Dr. W. W. Tulloch of Maxwell Church, Glasgow. Of Tulloch there are two portraits, in oil, in his official robes as moderator of the general assembly. One, by Sir George Reid, P.R.S.A., was executed by order of the queen, and the other, by R. Herdman, R.S.A., an artistic if not very close likeness, now the property of St. Andrews University, was presented to Tulloch by friends at the general assembly of 1880.

As a professor of theology Tulloch never forgot that his students were to be advisers and guides as well as exponents of dogma and experts in ritual. He steadily urged the vital importance of an historical theology, resting on the past but grappling with problems of the present. His kindred outlook on church questions enabled him to substitute a degree of freedom and elasticity of discussion and criticism for the previous rigid and essentially narrow methods. What he said of Chillingworth (Rational Theology, i. 168) applied with singular exactness to himself: ‘It seemed to him, as it has seemed to many since, possible to make room within the national church for wide differences of dogmatic opinion, or, in other words, for the free rights of the Christian reason incessantly pursuing its inquest after truth.’ At first regarded in some quarters as an advocate of too broad and lax theological tenets, he was ultimately recognised as an enlightened interpreter of dogma and a champion of orthodoxy. He was consistent in the manifold application of his energies—in his college lectures, in his position as churchman, preacher, educational reformer, and author—and his strong personality, independence of attitude, and keen and energetic liberal instincts prompted his welcome of the historical and comparative method into scriptural and theological domains. From his influence, more than that of any other man or any party, sprang the intelligent liberalism characteristic of the church of Scotland in the last quarter of the nineteenth century.

Tulloch published: 1. ‘Theism: the Witness of Reason and Nature to an All-wise and Beneficent Creator,’ the Burnett prize essay, 1855. 2. ‘Leaders of the Reformation,’ 1859 (3rd edit. enlarged, with prefatory note, 1883), a series of biographical and expository sketches—constituting a substantial contribution to the history of the Reformation period—on Luther, Calvin, Latimer, and Knox. 3. ‘English Puritanism and its Leaders,’ 1861, sketches of Cromwell, Baxter, and Bunyan. 4. ‘Beginning Life: chapters for Young Men on Religion, Study, and Business,’ 1862, which reached its eighth thousand within the year. 5. ‘The Christ of the Gospels, and the Christ of Modern Criticism: Lectures on M. Renan's “Vie de Jésus,”’ 1864, which criticises as irrelevant the method of the French biographer. 6. ‘Rational Theology and Christian Philosophy in England in the Seventeenth Century,’ 2 vols. 1872; 2nd edit. 1874; Tulloch's most important work, in which Falkland and his circle and the Cambridge Platonists are sympathetically treated, and little known regions of speculation illustrated. 7. ‘The Christian Doctrine of Sin,’ 1876, the Croall lecture. 8. ‘Some Facts of Religion and of Life: Sermons preached before Her Majesty the Queen in Scotland, 1866–76,’ 1877, with dedication to the queen. 9. ‘Pascal,’ in Blackwood's ‘Foreign Classics for English Readers,’ edited by Mrs. Oliphant, 1878. 10. ‘Modern Theories in Philosophy and Religion,’ 1884, a vigorous discussion of recent and contemporary speculations. 11. ‘Movements of Religious Thought in Britain during the Nineteenth Century,’ the fifth series of St. Giles's lectures, Edinburgh, 1885.

Tulloch was a steady contributor to current literature. He began with the Dundee papers, and in his riper years he found in the ‘Scotsman’ a convenient medium for the expression of an urgent opinion. He wrote for the ‘North British Review,’ the ‘British Quarterly Review,’ ‘Blackwood's Magazine,’ the ‘Contemporary Review,’ the ‘Nineteenth