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This is a reassessment of the phenomenon of church architecture in the 19th century. It presents a range of interpretations that approach Victorian churches as products of institutional needs, socio-cultural developments, and economic forces.
In the late-nineteenth century the circulation of pattern books featuring medieval church architecture in England facilitated an unprecedented spread of Gothic revival churches in Canada. Engaging several themes around the spread of print culture, religion, and settlement, A Commerce of Taste details the business of church building. Drawing upon formal architectural analysis and cultural theory, Barry Magrill shows how pattern books offer a unique way of studying the relationships between taste, ideology, privilege, social change, and economics. Taste was a concept used to legitimize British - and to an extent Anglican - privilege, while other denominations resisted their aesthetic edicts. Pattern books eventually lost control of the exclusivity associated with taste as advances in printing technology and transatlantic shipping brought more books into the marketplace and readerships expanded beyond the professional classes. By the early twentieth century taste had become diluted, the architect had lost his heroic status, and architectural distinctions among denominations were less apparent. Drawing together the history of church building and the broader patterns of Canadian social and historical development, A Commerce of Taste presents an alternative perspective on the spread of religious monuments in Canada by looking squarely at pattern books as sources of social conflict around the issue of taste.
In the view of Hegel and others, pagan art is the art of the beautiful and Christian art is the art of the sublime. Roger Homan provides a comprehensive and informative account of the course of Christian art, encompassing a re-evaluation of conventional aesthetics and its application to religious art. Homan argues that taste and aesthetics are fashioned by morality and belief, and that Christian art must be assessed not in terms of its place in the history of art but of its place in Christian faith. The narrative basis of Christian art is documented but religious art is also explored as the expression of the devout and as an element in the trappings of collective expression and personal quest. Sections in the book explore pilgrimage art, puritan art, the tension of Gothic and Classical, church architecture and the language of worship. Current areas of debate, including the relationship of ethics to the appreciation of art, are also discussed.
The series Religion and Society (RS) contributes to the exploration of religions as social systems – both in Western and non-Western societies; in particular, it examines religions in their differentiation from, and intersection with, other cultural systems, such as art, economy, law and politics. Due attention is given to paradigmatic case or comparative studies that exhibit a clear theoretical orientation with the empirical and historical data of religion and such aspects of religion as ritual, the religious imagination, constructions of tradition, iconography, or media. In addition, the formation of religious communities, their construction of identity, and their relation to society and the wider public are key issues of this series.
The theme chosen for the seventh conference of Dutch and British historians - relations between Church and State in the two countries since the Reformation - cannot pretend to any originality. A subject so germane to the history of Europe, and indeed of those parts of the world colonized by Europeans and evangelized by the Christian churches, has naturally attracted the attention of numerous scholars. The particular attraction of this study of the action and reaction of Church and State in Britain and the Netherlands lies in the scope it offers historians and political scientists for making comparisons be tween two states, both of which endorsed the Protestant Reformation while rejecting absolutism. But the dissimilarities are quite as striking. In the Netherlands the Reformed Church came to hold a curiously equivocal position, being neither an established Church in the English sense nor an independent sect. Yet even after the formal separation of Church and State in 1796 and the rise to political prominence of Dutch Catholicism, ties of sentiment continued to link the Dutch nation and the Reformed Church for some time to come. Within England the Anglican Church maintained its constitutional standing as the established Church and its social position as the Church of the 'Establishment', though it had to recognize a non-episcopal estab lished Church of Scotland and accept its disestablishment in Ireland and Wales.