By Keith Robbins
Keith Robbins, construction on his earlier writing at the sleek historical past of the interlocking yet unique territories of the British Isles, takes a wide-ranging, leading edge and demanding examine the twentieth-century historical past of the most our bodies, without delay nationwide and common, that have jointly constituted the Christian Church. The protracted look for elusive team spirit is emphasised. specific ideals, attitudes, regulations and buildings can be found of their social and cultural contexts. favorite participants, 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 war of words (in Ireland), international wars, and chronic chilly battle. the big switch skilled through the international locations and other people of the Isles considering the fact that 1900 has encompassed transferring relationships among England, eire (and Northern Ireland), Scotland, and Wales, the tip 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 outdoor Europe: advancements scarcely achievable on the outset. any such wide contextual viewpoint presents an important historical past to figuring out the complicated ambiguities obvious 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 resources for England, Ireland, Scotland, Wales: The Christian Church 1900-2000
65 Since many of those who left its ranks were from its most energetic membership, the Church of Scotland was gravely weakened and had lost its clear pre-eminence. The resulting Free Church was not opposed in principle to establishment but to ‘Erastian’ establishment. The consequence of the disruption, though not in equal proportions in all areas, was that Scotland witnessed a competing parallelism between the Church of Scotland and the Free Church of Scotland—Free Church against the old parish 65 A.
38 So did the archbishop of Canterbury, Temple. 39 Churchmen and Nonconformists in Wales asked themselves, with diVering answers, what ‘nation’ it was to which the archbishop was referring. A duke of Northumberland might not be taken to articulate the ‘typical’ sentiments of the church’s laity in the north-east. But who were the laity? Supposing that they should be heard, how could that be best done? It could still be argued, but with reduced conviction, that the lay voice of the Church of England was properly and eVectively expressed by the Crown in Parliament.
B. , The General Assembly of the Presbyterian Church in Ireland 1840–1990 (Belfast, 1990). 56 Richard Clarke, ‘Imperfect with Peace . . Lord Plunket and the Disestablishment Revision of the Irish Prayer Book’ in John R. Guy and W. G. , Contrasts and Comparisons: Studies in Irish and Welsh Church History (Welshpool/Armagh, 1999), 115–34. 57 The judgement of a layman, Anthony Traill, Provost of Trinity College, Dublin cited in R. B. McDowell, The Church of Ireland, 1869–1969 (London, 1975), 70; A.
England, Ireland, Scotland, Wales: The Christian Church 1900-2000 by Keith Robbins
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