Reviewed by: Evangelicals and the Philosophy of Science: The Victoria Institute, 1865–1939 by Stuart Mathieson Martin Hewitt (bio) Evangelicals and the Philosophy of Science: The Victoria Institute, 1865–1939, by Stuart Mathieson; pp. xi + 171. Abingdon and New York: Routledge, 2020, £96.00, $160.00, $41.60 ebook. It is probably too much to say that we urgently needed a full-length study of the Victoria Institute. The brainchild of an obscure civil servant with some dubious ideas about Newtonian physics, a defensive organization out of step with all but a marginalized evangelical fringe, and largely ridiculed by the establishment, its scholarly neglect is understandable. And yet this organization—which appropriated Queen Victoria's name, has survived from 1865 to the present day, and which, at its nineteenth-century peak, could claim more than a thousand members across the UK and beyond (including some prominent scientists and religious writers), and which published a substantial volume of annual Transactions (1867–1957)—certainly deserves more attention than it has hitherto attracted. After all, a proper historical understanding should encompass the losers as well as the winners. Stuart Mathieson's Evangelicals and the Philosophy of Science: The Victoria Institute, 1865–1939 partly rectifies this neglect, but remains something of a missed opportunity. Bookending his analysis with an account of the Institute's establishment and early years, then turning to its twentieth-century decline and reorientation, Mathieson explores four broad areas: natural theology, the higher criticism, geology and deep time, and Darwinism. This approach effectively brings out some consistent themes: evolutionary skepticism and a certain biblical literalism, of course, but also and perhaps most significantly the persistent attempt to deploy a version of Baconian inductivism as a methodological prophylactic to so-called speculative deductive science and the -isms that followed in its wake, not least materialism and atheism. But his reliance on the serial discussion of a small selection of the papers presented and the discussions that followed produces a rather narrow and bloodless account of the institution's significance. There is too much summary and not enough synthesis here. To be fair, Evangelicals and the Philosophy of Science does not disguise its limited ambitions, claiming only to "investigate the debates around religion and science at the influential Victoria Institute" (i). And in the absence of any institutional archive before 1909, heavy reliance on the published Transactions is understandable. But the internalist focus leaves little opportunity for exploring the influence of the Institute. The book might have examined not only how the Institute was treated by outsiders, but also the place it [End Page 347] occupied within the broader activities of its leading participants. Other sources could have been consulted but are surprisingly underused. Despite one reference to the papers of George Gabriel Stokes, who was president of the Institute from 1885 to 1903, his surviving correspondence with the Institute's secretaries is not exploited. And although the Institute shares the general fate of nineteenth-century intellectual associations in that newspaper coverage concentrated almost exclusively on the content of papers presented, there are scattered descriptions of the Institute's meetings that would have enriched Mathieson's account. C. M. Davies's portrayal in Heterodox London (1874), for example, reveals that the papers were preprinted and handed to members at the door as well as circulated for comment by correspondence, a feature which merits more attention. lyttelton Stewart Forbes Winslow's Recollections of Forty Years (1910), moreover, portrays cadaverous men with long white hair braving the elements to hear anti-Darwinian diatribes, thus reinforcing one of the Institute's fundamental characteristics: its membership, as well as being predominantly Anglican, was significantly skewed by age. In the Ph.D. thesis on which the book is very closely based, Mathieson provides an illuminating study of the sociology of the Institute's membership and leadership that is, inexplicably, omitted here. As Mathieson emphasizes, the travel and evolution of ideas matter. But this necessarily involves the networks of texts, people, and institutions in which these ideas are produced and disseminated. A few of the dramatis personae of the Institute's history are fleshed out, including James Reddie and F. W. H. Petrie, its two Victorian secretaries, and its...