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By Keith Robbins
Keith Robbins, development on his earlier writing at the sleek background of the interlocking yet unique territories of the British Isles, takes a wide-ranging, cutting edge and not easy examine the twentieth-century heritage of the most our bodies, right away nationwide and common, that have jointly constituted the Christian Church. The protracted look for elusive cohesion is emphasised. specific ideals, attitudes, rules and constructions can be found of their social and cultural contexts. favorite members, clerical and lay, are scrutinized. faith and politics intermingle, highlighting, for church buildings and states, primary questions of identification and allegiance, of private and non-private values, in a century of ideological clash, violent disagreement (in Ireland), global wars, and chronic chilly conflict. the large switch skilled through the international locations and other people of the Isles given that 1900 has encompassed moving 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 outdoors Europe: advancements scarcely achieveable on the outset. this type of large contextual point of view offers a vital historical past to figuring out the perplexing ambiguities glaring either in secularization and enduring Christian religion. Robbins offers a cogent and compelling assessment of this turbulent century for the church buildings of the Isles.
Read Online or Download England, Ireland, Scotland, Wales: The Christian Church 1900-2000 (Oxford History of the Christian Church) PDF
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Extra resources for England, Ireland, Scotland, Wales: The Christian Church 1900-2000 (Oxford History of the Christian Church)
Sample text
Earlier eighteenth-century ‘secessions’ had come together in 1847 to form the United Presbyterian Church, a body committed to the voluntary principle. Throughout the latter decades of the nineteenth century, committees from the Free and United Presbyterian Churches engaged in discussions—which sometimes had to be broken oV because they appeared to be deadlocked—with a view to achieving a union. The strong commitment of the latter to disestablishment was one obstacle. It had seemed, on the Free Church side, that to advocate a purely secular state was a form of unbelief.
It reminded its readers that Ireland was merely one site in a global struggle in which Rome and the Reformation were still striving for mastery. The battle was by no means over. 52 In the Ireland of the 1890s, it was far from clear how this situation would be resolved. Violence, or the threat of violence, was never far below the surface. 53 In any case, while the strength of the Catholic Church in Ireland was unique in the British Isles, the island shared, though in markedly diVerent proportions, the ecclesiastical pluralism of Britain—with the presence of Anglicans, Presbyterians, Methodists—the three largest—together with Baptists, Congregationalists, Quakers and Unitarians and other even smaller bodies.
32 Speaking to his diocesan conference in 1881, J. C. Ryle, bishop of Liverpool, thought a diocese should involve and ‘command the aVection of the middle classes’. Martin Wellings, ‘J. C. Ryle ‘‘First words’’. 1890 (Woodbridge, 2004), 303. 33 ‘New’ bishops (but no more than ‘old’), on their extensive travels, did not join Methodist ministers in third-class carriages. No additional provision was made in the House of Lords for their increased number. The job speciWcation for a bishop remained imprecise.