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By Keith Robbins
Keith Robbins, development on his earlier writing at the smooth heritage of the interlocking yet particular territories of the British Isles, takes a wide-ranging, cutting edge and tough examine the twentieth-century background of the most our bodies, instantly nationwide and common, that have jointly constituted the Christian Church. The protracted look for elusive harmony is emphasised. specific ideals, attitudes, guidelines and buildings can be found of their social and cultural contexts. well-liked participants, clerical and lay, are scrutinized. faith and politics intermingle, highlighting, for church buildings and states, primary questions of id and allegiance, of private and non-private values, in a century of ideological clash, violent war of words (in Ireland), global wars, and persistent chilly struggle. the big swap skilled by means of the nations and folks of the Isles considering the fact that 1900 has encompassed transferring relationships among England, eire (and Northern Ireland), Scotland, and Wales, the top of the British Empire, the emergence of a brand new Europe and, latterly, significant immigration of adherents of Islam, Hinduism, Sikhism, and different faiths from open air Europe: advancements scarcely plausible on the outset. the sort of large contextual standpoint presents an important heritage to knowing the perplexing ambiguities obtrusive either in secularization and enduring Christian religion. Robbins offers a cogent and compelling evaluation of this turbulent century for the church buildings of the Isles.
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Extra info for England, Ireland, Scotland, Wales: The Christian Church 1900-2000
Example text
38 Keith Robbins, ‘Episcopacy in Wales’, Journal of Welsh Religious History 4 (1996), 63–78. 39 Peter HinchliV, Frederick Temple: Archbishop of Canterbury, A Life (Oxford, 1998), 207–8. New Century, Old Faith 13 ‘representativeness’, however, still did not directly address how the Church of England should relate to the ‘Representatives of the People’ in Parliament. It so happened that Lord Salisbury, the prime minister, a very wealthy man, was a devout though despondent High Anglican. 40 The ideal of a church might be that it should be independent of the state, but he thought it could not escape from the entangling complexities and imperfections of the world.
The former could not expect that a ‘federation’ would be on oVer. Presbyterians and Nonconformists, conWdent that their ancestors had recovered the primitive constitution of the church, saw a sort of piquancy in the situation. Rome pronounced Anglican orders to be null and void: Canterbury pronounced Nonconformist orders null and void. Herbert Vaughan, archbishop of Westminster since 1892, was gratiWed that reunion was ‘not even on the most distant horizon’. The only possible course for Anglicans was ‘a gradual submission’.
Conciliarist interpretations of the role of the papacy had been rejected. It left him free to govern the church even more strenuously as a papal monarch. Bishops were Wrmly put in place and in their place. Congregations and orders were strictly supervised. Nuncios were elevated. Such liturgical or pastoral variation as existed was tightly restricted, if not eliminated—‘Americanism’ had received a very recent censure. If all roads had once led to Rome, railways now brought pilgrims more quickly.