Christianity: The First Three Thousand Years (192 page)

51
From 1873 through a personal choice of Queen Victoria, British monarchs and their family have acted as if they are members of the Church of Scotland when in Scotland, to the chagrin of many Anglican High Churchmen: on the origins of this, see O. Chadwick, 'The Sacrament at Crathie, 1873', in S. J. Brown and G. Newlands (eds.),
Scottish Christianity in the Modern World
(Edinburgh, 2000), 177 - 96.

52
A good treatment of the early connections is G. Johnson, 'British Social Democracy and Religion, 1881 - 1911',
JEH
, 51 (2000), 94-115.

53
R. Strong,
Anglicanism and the British Empire c. 1700 -1850
(Oxford, 2007), 118 -19, 194-7, 211. On the post-1818 'Commissioners' Churches', M. H. Port,
Six Hundred New Churches: The Church Building Commission 1818-1856
(rev. edn, Reading, 2006).

54
Extracts in Bettenson (ed.), 316-18.

55
A good introduction to Newman is I. Ker and T. Merrigan (eds.),
The Cambridge Companion to John Henry Newman
(Cambridge, 2009).

56
On the Non-Jurors, see pp. 734-5. A fine study of Non-Juror thought is C. D. A. Leighton, 'The Non-Jurors and Their History',
JRH
, 23 (2005), 241-57. The definitive study of the older High Church movement is P. Nockles,
The Oxford Movement in Context: Anglican High Churchmanship, 1760-1857
(Cambridge, 1994).

57
G. Faber,
Oxford Apostles: A Character Study of the Oxford Movement
(London, 1933) remains a sardonic masterpiece in its account of the Tractarians.

58
On the Thirty-Nine Articles, see p. 649: Newman's intellectual gymnastics in Tract XC can be savoured in A. O. J. Cockshut,
Religious Controversies of the Nineteenth Century: Selected Documents
(London, 1966), 74-90. See Newman's protestations to his friend E. B. Pusey and to Bishop Bagot of Oxford, C. S. Dessain et al. (eds.),
Letters and Diaries of John Henry Newman
(31 vols., Oxford, 1968 - 2006), VIII, 97, 100.

59
J. H. Newman, ed. M. J. Svaglic,
Apologia Pro Vita Sua
(Oxford, 1967; first published 1864), 136. On Newman's sneers, tantamount to anti-Semitism, both in
Apologia
and in his correspondence at the time of the Jerusalem furore, see ibid., 133, and Dessain et al. (eds.),
Letters and Diaries of John Henry Newman
, VIII, 295, and cf. ibid., 299, 307, 314, 340.

60
Newman, ed. Svaglic,
Apologia Pro Vita Sua
, 133-5, 108. In 1841, two years later than the Monophysite insight, he was still publicly assuring Bishop Bagot of his sense of 'inestimable privilege' in being a member of the Church of England: Dessain et al. (eds.),
Letters and Diaries of John Henry Newman
, VIII, 140. Unaccountably, this assurance was not quoted in the
Apologia
.

61
A fine summary of the Gorham business is O. Chadwick,
The Victorian Church
(2 vols., 2nd edn, London, 1970-72), I, 250-71. For a previous messy case of 1844 involving Bishop Phillpotts which led to a schism in the other direction and the creation of a small Evangelical 'Free Church of England', see G. Carter, 'The Case of the Reverend James Shore',
JEH
, 47 (1996), 478 - 505.

62
On Manning and the London Dock Strike of 1889, see p. 826.

63
Ahlstrom, 625.

64
A fine study is R. Mullin, 'Finding a Space, Defining a Voice: John Henry Hobart and the Americanization of Anglicanism', in M. Dutton and P. Gray (eds.),
One Lord, One Faith, One Baptism: Studies in Christian Ecclesiology
(Grand Rapids, 2006), 129 - 43.

65
Breward, 101 - 2.

66
On Bishop Colenso's other unconventional views, see pp. 883-4.

67
J. Kent,
Holding the Fort: Studies in Victorian Revivalism
(London, 1978), Ch. 8.

68
An empathetic though entertainingly clear-sighted study of the latter extreme and the permeable membrane between Rome and Anglo-Catholicism is M. Yelton,
Anglican Papalism: An Illustrated History 1900 - 1960
(Norwich, 2005).

69
The classic study of this still often hotly denied nexus is D. Hilliard, 'UnEnglish and Unmanly: Anglo-Catholicism and Homosexuality',
Victorian Studies
, 25 (1982), 181 - 210.

70
P. Walters, 'Eastern Europe since the Fifteenth Century', in Hastings (ed.), 282-327, at 305.

71
R. D. Crews,
For Prophet and Tsar: Islam and Empire in Russia and Central Asia
(Cambridge, MA, and London, 2006), esp. 33 - 4, 52 - 60, 67 - 71. On Peter the Great and confession, see p. 543.

72
Burleigh, 119 - 21.

73
H. Ben-Itto,
The Lie That Wouldn't Die: 'The Protocols of the Elders of Zion'
(London, 2005), esp. 21, 77 - 83, 125 - 6, 160.

74
Snyder, 25, 45.

75
D. Beer, 'Russia in the Age of War and Revolution, 1880-1914',
HJ
, 47 (2004), 1055-68, at 1056-7.

76
G. L. Freeze, 'Russian Orthodoxy: Church, People and Politics in Imperial Russia', in D. Lieven (ed.),
The Cambridge History of Russia: II: Imperial Russia, 1689-1917
(Cambridge, 2006), 284 - 305, at 298 - 9.

77
Walters, 'Eastern Europe since the Fifteenth Century', 299 - 300.

78
L. Manchester,
Holy Fathers, Secular Sons: Clergy, Intelligentsia and the Modern Self in Revolutionary Russia
(DeKalb, IL, 2008), esp. Chs. 3, 4.

79
S. Dixon, 'The Russian Orthodox Church in Imperial Russia 1721-1917', in Angold (ed.), 325 - 47, at 339.

80
Burleigh, 299 - 305.

81
J. Meyendorff,
Byzantium and the Rise of Russia: A Study of Byzantino-Russian Relations in the 14th Century
(Cambridge, 1981), 25.

82
L. Murianka, 'Aleksei Khomiakov: A Study of the Interplay of Piety and Theology', in V. Tsurikov (ed.),
A. S. Khomiakov: Poet, Philosopher, Theologian
(Jordanville, NY, 2004), 20-37, at 34, and see also P. Valliere, 'The Modernity of Khomiakov', ibid., 129 - 44.

83
See a fine study of St Petersburg parishes, J. Hedda,
His Kingdom Come: Orthodox Pastorship and Social Activism in Revolutionary Russia
(DeKalb, IL, 2008), esp. 145-52, and Ch. 8.

84
P. M. Kitromilides, 'Orthodoxy and the West: Reformation to Enlightenment', in Angold (ed.), 187-209, at 205.

85
Burleigh, 165-8.

86
Walters, 'Eastern Europe since the Fifteenth Century', 305-6; P. M. Kitromilides, 'The Legacy of the French Revolution', in Angold (ed.), 229-75, at 242.

87
C. Finkel,
Osman's Dream: The Story of the Ottoman Empire 1300-1923
(London, 2005), 492-9.

88
N. Doumanis, 'Durable Empire: State Virtuosity and Social Accommodation in the Ottoman Mediterranean',
HJ
, 49 (2006), 953 - 66, at 963 - 4; B. Clark,
Twice a Stranger: How Mass Expulsion Forged Modern Greece and Turkey
(London, 2006), 7.

89
For the Kurdish massacres, Baumer, 255-6; on Urfa and other 1890s massacres, P. Balakian,
The Burning Tigris: The Armenian Genocide
(London, 2004), Chs. 1 - 10 and esp. 113-15.

90
From around 1800, there was something of an exception to this general attitude among those interested in astronomy: R. Holmes,
The Age of Wonder: How the Romantic Generation Discovered the Beauty and Terror of Science
(London, 2008), esp. 163.

91
M. J. S. Rudwick,
Bursting the Limits of Time: The Reconstruction of Geohistory in the Age of Revolution
(Chicago and London, 2005), esp. 353 - 88, 403 - 15.

92
J. A. Secord,
Victorian Sensation: The Extraordinary Publication, Reception and Secret Authorship of
Vestiges of the Natural History of Creation (Chicago and London, 2001), 85, 96. C. Darwin,
On the Origin of Species by Means of Natural Selection . . .
(London, 1902; original publication 1859), 441.

93
C. Darwin,
The Descent of Man, and Selection in Relation to Sex
(2 vols., London, 1871), II, 388, qu. A. Desmond and J. Moore,
Darwin's Sacred Cause: Race, Slavery and the Quest for Human Origins
(London, 2009), 367: Desmond and Moore provide an interesting study of Darwin as an enthusiastic abolitionist and, in Ch. 1, of his family's long-standing involvement in the cause.

94
D. N. Livingstone and R. A. Wells,
Ulster-American Religion: Episodes in the History of a Cultural Connection
(Notre Dame, IN, 1999), 49.

95
Chadwick,
The Victorian Church
, II, 23. For Chadwick's sensitive exploration of the contemporary impact of Darwin and of scientific discovery, see also O. Chadwick,
The Secularization of the European Mind in the Nineteenth Century
(Cambridge, 1975), 161 - 88.

96
All previous imperfect English editions of this work, which was much revised in German in 1913, are superseded by A. Schweitzer, ed. J. Bowden,
The Quest of the Historical Jesus
(London, 2000).

97
D. Gange, 'Religion and Science in Late Nineteenth-century British Egyptology',
HJ
, 49 (2006), 1083 - 104.

98
Memorandum to Ministerialdirektor Althoff, 1888, qu. W. H. C. Frend, 'Church Historians of the Early Twentieth Century: Adolf von Harnack (1851-1930)',
JEH
, 52 (2001), 83-102, at 91.

99
Chadwick,
The Secularization of the European Mind in the Nineteenth Century
, Pt II.

100
M. Mack, 'The Savage Science: Sigmund Freud, Psychoanalysis, and the History of Religion',
JRH
, 30 (2006), 331-53.

101
M. W. Graham, ' "The Enchanter's Wand": Charles Darwin, Foreign Missions, and the Voyage of H.M.S.
Beagle
',
JRH
, 31 (2007), 131 - 50, at 131.

102
J. Browne,
Charles Darwin: The Power of Place
(London, 2002), 484 - 5, 497.

103
Ibid., 403.

104
M. Bevir, 'Annie Besant's Quest for Truth: Christianity, Secularism and New Age Thought',
JEH
, 50 (1999), 62 - 93, esp. 62 - 3, 83-92.

105
Browne,
Charles Darwin
, 403 - 6. See also P. Lamont, 'Spiritualism and a Mid-Victorian Crisis of Evidence',
HJ
, 47 (2004), 897-920.

106
D. Cupitt,
The Sea of Faith: Christianity in Change
(London, 1984), 204-6.

107
Johann von Rist was the chief author of this hymn, which announces in v. 2 '
Gott selbst ist tot
' (bowdlerized in the customary English translation). 'The Consummate Religion' (1827), G. W. F. Hegel, ed. P. C. Hodgson et al.,
Lectures on the Philosophy of Religion
(Berkeley, Los Angeles and London, 1988), 468 and n. I am very grateful to Philip Kennedy for drawing my attention to this connection.

108
F. Nietzsche,
Genealogy of Morals
, III, 27, qu. R. Schacht,
Nietzsche, Genealogy, Morality: Essays on Nietzsche's Genealogy of Morals
(Berkeley, CA, 1994), 420.

109
P. Ricoeur,
Freud and Philosophy
(New Haven and London, 1970), 32 - 6; cf. Kennedy,
A Modern Introduction to Theology
, 98.

23: To Make the World Protestant (1700-1914)

1
J. Julian,
A Dictionary of Hymnology
(London, 1892), 55, comments austerely on 'Amazing Grace' that 'It is far from being a good example of Newton's work.'

2
J. Newton,
An authentic narrative of some remarkable and interesting particulars in the life of ********* communicated in a series of letters
(9th edn, London, 1799; first published 1764), 114.

3
J. Walvin,
The Trader, the Owner, the Slave: Parallel Lives in the Age of Slavery
(London, 2007), 5, 26-7, 51, 66-7, 94-5 (quotation). On Newton's nuanced Calvinism, see B. Hindmarsh,
John Newton and the English Evangelical Tradition between the Conversions of Wesley and Wilberforce
(Oxford, 1996), 119-68.

4
J. A. Harrill,
Slaves in the New Testament: Literary, Social and Moral Dimensions
(Minneapolis, 2006), and see pp. 114-16.

5
Genesis 9.20 - 27.

6
The allegory may not seem obvious, but Noah's nakedness represents Christ's helplessness, Ham the hypocrisy of false Christians, and Shem and Japheth the Jews and Greeks who respectively receive the Gospel. Cf. H. Bettenson and D. Knowles (eds.),
Augustine: Concerning the City of God against the Pagans
(London, 1967), 650-53 [XVI, 2].

7
D. M. Goldenberg,
The Curse of Ham: Race and Slavery in Early Judaism, Christianity and Islam
(Princeton and Oxford, 2003), 168 - 77. On the allegorical use of the drunkenness of Noah in soteriology, see R. Viladesau,
The Beauty of the Cross: The Passion of Christ in Theology and the Arts, from the Catacombs to the Eve of the Renaissance
(New York and Oxford, 2006), 116. A fine general survey is C. Kidd,
The Forging of Races: Race and Scripture in the Protestant Atlantic World, 1600 - 2000
(Cambridge, 2006).

8
D. B. Davis,
Inhuman Bondage: The Rise and Fall of Slavery in the New World
(Oxford, 2006), 55.

9
Goldenberg,
The Curse of Ham
, 178-82. The
Peshitta
Old Testament may have been written by Jews (see p. 178): it is a sad irony in the history of racism if both these motifs in justifying slavery should have originated with Jews.