He was born in the Birmingham area. His father, Frederick Brooke Westcott, was a botanist. Westcott was educated at King Edward VI School, Birmingham, under James Prince Lee, where he became friends with Joseph Barber Lightfoot. In 1844 Westcott won a scholarship to Trinity College, Cambridge. He took Sir William Browne's medal for a Greek ode in 1846 and 1847, the Members' Prize for a Latin essay in 1847 as an undergraduate and in 1849 as a BA. He took his degree in January 1848, obtaining double-first honours. In mathematics he was twenty-fourth wrangler, Isaac Todhunter being senior. In classics he was senior, being bracketed with CB Scott, afterwards headmaster of Westminster School. After obtaining his degree, Westcott remained in residence at Trinity. In 1849 he obtained his fellowship; and in the same year he was ordained deacon and priest by his old headmaster, Prince Lee, later Bishop of Manchester.
As well as studying, Westcott took pupils at Cambridge; fellow readers included his school friend Lightfoot and two other men who became his attached and lifelong friends, EW Benson and FJA Hort. The inspiring influence of Westcott's intense enthusiasm left its mark upon these three distinguished men; they regarded him not only as their friend and counsellor, but as in an especial degree their teacher and oracle. He devoted much attention to philosophical, patristic and historical studies, but his main interest was in New Testament work. In 1851 he published his Norrisian prize essay with the title Elements of the Gospel Harmony.
In 1852 he became an assistant master at Harrow School, and soon afterwards he married a Miss Whithard. He succeeded in combining with his school duties an enormous amount both of theological research and of literary activity. He worked at Harrow for nearly twenty years under Dr CJ Vaughan and Dr Montagu Butler, but he was never good at maintaining discipline among large numbers. The writings which he produced at this period created a new epoch in the history of modern English theological scholarship. In 1855 he published the first edition of his History of the New Testament Canon, which, frequently revised and expanded, became the standard English work on the subject. In 1859 there appeared his Characteristics of the Gospel Miracles.
In 1860 he expanded his Norrisian essay into an Introduction to the Study of the Gospels, a work remarkable for insight and minuteness of study, as well as for reverential treatment combined with considerable freedom from traditional lines. Westcott's work for Smith's Dictionary of the Bible, notably his articles on "Canon,” "Maccabees," "Vulgate," entailed most careful and thorough preparation, and led to the composition of his subsequent popular books, The Bible in the Church (1864) and a History of the English Bible (1869). To the same period belongs The Gospel of the Resurrection (1866). As a piece of consecutive reasoning upon a fundamental Christian doctrine it deservedly attracted great attention. Its width of view and its recognition of the claims of historical science and pure reason were thoroughly characteristic of Westcott's mode of discussing a theological question. At the time when the book appeared his method of apologetic showed both courage and originality, but the excellence of the work is impaired by the difficulty of the style.
In 1865 he took his B.D., and in 1870 his D.D. Later he received honorary degrees of DC.L. from Oxford (1881) and of D.D. from Edinburgh (1883). In 1868 Westcott was appointed examining chaplain by Bishop Connor Magee (of Peterborough); and in the following year he accepted a canonry at Peterborough, which forced him to leave Harrow. For a time he was enthusiastic about a cathedral life, devoted to the pursuit of learning and to the development of opportunities for the religious and intellectual benefit of the diocese. But the Regius Professorship of Divinity at Cambridge fell vacant, and Lightfoot, who was then Hulsean professor, refused it in favour of Westcott. It was due to Lightfoot's support almost as much as to his own great merits that Westcott was elected to the chair on November 1, 1870.
He now occupied a position for which he was supremely fitted, at a point in the reform of university studies when a theologian of liberal views, but universally respected for his massive learning and his devout and single-minded character, had a unique opportunity to contribute. Supported by his friends Lightfoot and Hort, he threw himself into the new work with extraordinary energy, sacrificing many of the privileges of a university career in order that his studies might be more continuous and that he might see more of the younger men. His lectures were generally on Biblical subjects. His Commentaries on St John's Gospel (1881), on the Epistle to the Hebrews (1889) and the Epistles of St John (1883) resulted from his public lectures.
One of his most valuable works, The Gospel of Life (1892), a study of Christian doctrine, incorporated the materials upon which he was delivered a series of more private and esoteric lectures on week-day evenings. Lecturing was an intense strain to him, but his influence was immense: to attend one of Westcott's lectures was an experience which encouraged those to whom the references to Origen or Rupert of Deutz were unintelligible. Between 1870 and 1881 Westcott was also continually engaged in work for the revision of the New Testament, and, simultaneously, in the preparation of a new text in conjunction with Hort. The years in which Westcott, Lightfoot and Hort could thus meet frequently and naturally for the discussion of the work in which they were all three so deeply engrossed formed a happy and privileged period in their lives. In the year 1881 there appeared the famous Westcott and Hort text of the New Testament, upon which had been expended nearly thirty years of incessant labour. The reforms in the regulations for degrees in divinity, the formation and first revision of the new theological tripos, the inauguration of the Cambridge mission to Delhi, the institution of the Church Society (for the discussion of theological and ecclesiastical questions by the younger men), the meetings for the divinity faculty, the organization of the new Divinity School and Library and, later, the institution of the Cambridge Clergy Training School, were all, in a very real degree, the result of Westcott's energy and influence as regius professor. To this list should also be added the Oxford and Cambridge preliminary examination for candidates for holy orders, with which he was from the first most closely identified.
The departure of Lightfoot to become Bishop of Durham in 1879 was a great blow to Westcott. Nevertheless it resulted in bringing him into still greater prominence. He was compelled to take the lead in matters where Lightfoot's more practical nature had previously been predominant. In 1883 Westcott was elected to a professorial fellowship at King's. Shortly afterwards, having previously resigned his canonry at Peterborough, he was appointed by the crown to a canonry at Westminster, and accepted the position of examining chaplain to Archbishop Benson. His little edition of the Paragraph Psalter (1879), arranged for the use of choirs, and his admirable lectures on the Apostles' Creed, entitled Historic Faith (1883), are reminiscences of his vacations spent at Peterborough. He held his canonry at Westminster in conjunction with the regius professorship. The strain of the joint work was very heavy, and the intensity of the interest and study which he brought to bear upon his share in the labours of the Ecclesiastical Courts Commission, of which he had been appointed a member, added to his burden.
Preaching at Westminster Abbey gave him a valued opportunity of dealing with social questions. His sermons were generally portions of a series; and to this period belong the volumes Christus Consummator (1886) and Social Aspects of Christianity (1887).
In March 1890 he was nominated to follow in the steps of his beloved friend Lightfoot, who had died in December 1889. He was consecrated on May 1 at Westminster Abbey by Archbishop Thompson (of York), Hort being the preacher, and enthroned at Durham Cathedral on May 15. The change of work and surroundings could hardly have been greater. But the sudden immersion in the practical administration of a northern diocese gave him new strength. He surprised the world, which had supposed him to be a recluse and a mystic, by the practical interest he took in the mining population of Durham and in the great shipping and artisan industries of Sunderland and Gateshead. Upon one famous occasion in 1892 he succeeded in bringing to a peaceful solution a long and bitter strike which had divided the masters and men in the Durham collieries; and his success was due to the confidence which he inspired by the extraordinary moral energy of his strangely "prophetic" personality, at once thoughtful, vehement and affectionate. His constant endeavour to call the attention of the Church to the religious aspect of social questions was a special note in his ptiblic utterances. He was a staunch supporter of the co-operative movement. He was practically the founder of the Christian Social Union. He continually insisted upon the necessity of promoting the cause of foreign missions, and he gladly gave four of his sons for the work of the Church in India. His energy was remarkable to the very end. But during the last two or three years of his life he aged considerably. His wife, who had been for some years an invalid, died rather suddenly on 28 May, 1901, and he dedicated to her memory his last book, Lessons from Work (1901). He preached a farewell sermon to the miners in Durham cathedral at their annual festival on 20 July. Then came a short, sudden and fatal illness.
Westcott was no narrow specialist. He had the keenest love of poetry, music and art. He was himself no mean draughtsman, and used often to say that if he had not taken orders he would have become an architect. His literary sympathies were wide. He would never tire of praising Euripides, and studied the writings of Robert Browning. He followed with delight the development of natural science studies at Cambridge. He spared no pains to be accurate, or to widen the basis of his thought. Thus he devoted one summer vacation to the careful analysis of Auguste Comte's Politique positive. He studied assiduously The Sacred Books of the East, and earnestly contended that no systematic view of Christianity could afford to ignore the philosophy of other religions. The outside world was wont to regard him as a mystic; and the mystical, or sacramental, view of life enters, it is true, very largely into his teaching. He had in this respect many points of similarity with the Cambridge Platonists of the 17th century, and with FD Maurice, for whom he had profound regard. But in other respects he was very practical; and his strength of will, his learning and his force of character made him really masterful in influence wherever the subject under discussion was of serious moment. He was a strong supporter of Church reform, especially in the direction of obtaining larger powers for the laity.
He kept himself aloof from all party strife. He describes himself when he says:
"The student of Christian doctrine, because he strives after exactness of phrase, because he is conscious of the inadequacy of any one human formula to exhaust the truth, will be filled with sympathy for every genuine endeavour towards the embodiment of right opinion. Partial views attract and exist in virtue of the fragment of truth--be it great or small--which they include; and it is the work of the theologian to seize this no less than to detect the first spring of error. It is easier and, in one sense, it is more impressive to make a peremptory and exclusive statement, and to refuse to allow any place beside it to divergent expositions; but this show of clearness and power is dearly purchased at the cost of the ennobling conviction that the whole truth is far greater than our individual minds. He who believes that every judgment on the highest matters different from his own is simply a heresy must have a mean idea of the faith; and while the qualifications, the reserve, the lingering sympathies of the real student make him in many cases a poor controversialist, it may be said that a mere controversialist cannot be a real theologian" (Lessons from Work, pp. 84-85).His theological work was always distinguished by the place which he assigned to Divine Revelation in Holy Scripture and in the teaching of history. His own studies have largely contributed in England to the better understanding of the doctrines of the Resurrection and the Incarnation. His work in conjunction with Hort upon the Greek text of the New Testament will endure as one of the greatest achievements of English Biblical criticism. The principles which are explained in Hort's introduction to the text had been arrived at after years of elaborate investigation and continual correspondence and discussion between the two friends. The place which it almost at once took among scientific scholars in Great Britain and throughout Europe was a recognition of the great advance which it represented in the use and classification of ancient authorities. His commentaries rank with Lightfoot's as the best type of Biblical exegesis produced by the English Church in the 19th century.
The following is a bibliography of Westcott's more important writings, giving the date of the first editions:
This entry was originally from the 1911 Encyclopedia Britannica.