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By Rowan Strong

Among 1700 and 1850 the Church of britain used to be the one of the strongest and influential non secular, social, and political forces in Britain. This was once additionally a momentous time for the British Empire, within which it constructed after which misplaced the North American colonies, prolonged into India, and settled the colonies of Australia and New Zealand. Public realizing of this increasing empire used to be influentially created and promulgated via the Church of britain because of its missionary engagement with those colonies, and its function in supplying church buildings for British settlers. Rowan robust examines how that Anglican Christian realizing of the British Empire formed the identities either one of the folk dwelling in British colonies in North the United States, Bengal, Australia, and New Zealand in this interval - together with colonists, indigenous peoples, and Negro slaves - and of the English in Britain.

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However, for most of the period examined in this book the divide between Evangelical and High Church Anglicans in their engagement with empire had not yet grown into the chasm it was to become, so that both sources speak with a cohesiveness that may seem surprising to those who are more familiar with the High and Low Church war that raged in the later nineteenth century. 86 Thompson, Into All Lands, 109–10. 2 The Construction of an Anglican Imperialism: British North America in the Eighteenth Century At 8 o’clock on a wintry February morning in 1702 Dean Richard Willis mounted the pulpit of St Mary-le-Bow to preach a new sort of sermon before his invited London audience.

Yet, despite this closer connection with state imperialism, missionary self-suYciency remained an intermittent theme. This was partly a consequence of the growing denominational neutrality of the British state, but also because of emerging pre-Millennialist views of the total depravity of human corruption, and increasing government restrictions on missions. Consequently, by the early twentieth century the distance between missions and the imperial government had re-emerged. 52 Most recently, historians of religion and empire have paid more attention to how Christianity has been enculturated in a colonial setting, and to conversion and the role of local agents in this process.

This was partly a consequence of the growing denominational neutrality of the British state, but also because of emerging pre-Millennialist views of the total depravity of human corruption, and increasing government restrictions on missions. Consequently, by the early twentieth century the distance between missions and the imperial government had re-emerged. 52 Most recently, historians of religion and empire have paid more attention to how Christianity has been enculturated in a colonial setting, and to conversion and the role of local agents in this process.

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