Priestley Riots or Birmingham Riots

Joseph Priestley (13 March 1733 – 6 February 1804) was an 18th-century British theologian, Dissenting clergyman, natural philosopher, educator, and political theorist who published over 150 works. He is usually credited with the discovery of oxygen, having isolated it in its gaseous state.

Priestley committed himself to the Christian ministry, which he described as "the noblest of all professions". When Priestley became its minister, Mill Hill Chapel was one of the oldest and most respected Dissenting congregations in England; however, during the early 18th century the congregation had fractured along doctrinal lines, and was losing members to the charismatic Methodist movement. Priestley believed that by educating the young, he could strengthen the bonds of the congregation.

Dissenters were English Christians who separated from the Church of England. They opposed State interference in religious matters, and founded their own communities in the 16th, 17th and 18th centuries. Having hoped for a more Protestant Reformation in the Church of England, many individuals were disappointed that political decisions were made by the monarchs in order to control the Established Church.

Priestley engaged in numerous political and religious pamphlet wars. While at Leeds, he wrote controversial pamphlets on the Lord's Supper and on Calvinist doctrine; thousands of copies were published, making them some of Priestley's most widely-read works. In 1782 he published the fourth volume of his Institutes, An History of the Corruptions of Christianity, describing how he thought the teachings of the early Christian church had been "corrupted" or distorted. Schofield describes the work as "derivative, disorganized, wordy, and repetitive, detailed, exhaustive, and devastatingly argued". The text addresses issues ranging from the divinity of Christ to the proper form for the Lord's Supper. Priestley followed up in 1786 with the provocatively titled book, An History of Early Opinions concerning Jesus Christ, compiled from Original Writers, proving that the Christian Church was at first Unitarian. Although a few readers such as Jefferson and other Rational Dissenters approved of the work, it was harshly reviewed because of its extreme theological positions, particularly its rejection of the Trinity.

Unitarianism as a theology is the belief in the single personality of God, in contrast to the doctrine of the Trinity (three persons in one God).[1] It is the philosophy upon which the modern Unitarian movement was based, and, according to its proponents, is the original form of Christianity. Unitarian Christians believe in the teachings of Jesus Christ, as found in the New Testament and other early Christian writings, and hold him up as an exemplar. Adhering to strict monotheism, they maintain that Jesus was a great man and a prophet of God, perhaps even a supernatural being, but not God himself. Unitarians believe in the moral authority, but not necessarily the divinity, of Jesus. Their theology is thus distinguishable from the theology of Catholic, Orthodox, Anglican, mainline Protestant, and other Christian denominations which hold the Trinity doctrine as a core belief.

Birmingham Riots

In 1785, while Priestley was engaged in a pamphlet war over Corruptions, he also published The Importance and Extent of Free Enquiry, claiming that the Reformation had not really reformed the church. In words that would boil over into a national debate, he challenged his readers to enact change:

Although discouraged by friends from using such inflammatory language, Priestley refused to back down from his opinions in print and he included it, forever branding himself as "Gunpowder Joe". After the publication of this seeming call for revolution in the midst of the French Revolution, pamphleteers stepped up their attacks on Priestley and he and his church were even threatened with legal action. In 1787, 1789, and 1790, Dissenters again tried to repeal the Test and Corporation Acts. Although initially it looked as if they might succeed, by 1790, with the fears of revolution looming in Parliament, few were swayed by appeals to equal rights. In Parliament, William Pitt and Edmund Burke argued against the repeal, a betrayal that angered Priestley and his friends, who had expected the two men's support.

Dissenters such as Priestley who supported the French Revolution came under increasing suspicion as scepticism regarding the revolution grew. Burke, in his famous Reflections on the Revolution in France (1790), tied natural philosophers, and specifically Priestley, to the French Revolution, writing that radicals who supported science in Britain "considered man in their experiments no more than they do mice in an air pump".. He made much in his later writings of the connections between "Gunpowder Joe", science, and Lavoisier—who was improving gunpowder for the French in their war against Britain. Paradoxically, a secular statesman, Burke, argued against science and maintained that religion should be the basis of civil society, whereas a Dissenting minister, Priestley, argued that religion could not provide the basis for civil society and should be restricted to one's private life.

The animus that had been building against Dissenters and supporters of the American and French Revolutions exploded in July 1791. Priestley and several other Dissenters had arranged to have a celebratory dinner on the anniversary of the storming of the Bastille, a provocative action in a country where many disapproved of the French Revolution and feared that it might spread to Britain. Fearing violence, Priestley was convinced by his friends not to attend. Rioters gathered outside the hotel during the banquet and attacked the attendees as they left. They moved on to the New Meeting and Old Meeting churches—and burned both to the ground. Priestley and his wife fled from their home; although their son William and others stayed behind to protect their property, the mob overcame them and torched Priestley's house, destroying his valuable laboratory and all of the family's belongings. Other Dissenters' homes were burned in the three-day riot. Priestley spent several days hiding with friends until he was able to travel safely to London. The carefully executed attacks of the "mob" and the farcical trials of only a handful of the "leaders" convinced many at the time—and modern historians later—that the attacks were planned and condoned by local Birmingham magistrates.

Unable to return to Birmingham, the Priestleys eventually settled in Clapton, near Hackney. The couple's friends urged them to leave Britain and emigrate to either France or the new United States, even though Priestley had received an appointment to preach for the Gravel Pit Meeting congregation. The sermons he preached there, particularly the two Fast Sermons, reflect his growing millenarianism, his belief that the end of the world was fast approaching. After comparing Biblical prophecies to recent history, Priestley concluded that the French Revolution was a harbinger of the Second Coming of Christ.

Print of the Priestley Riots also called Birmingham Riots