By William Gibson
`...a very potent survey of an incredible subject on British political and social history...' - Andrew Chandler, Midland historical past `...this publication successfully discharges its proclaimed purpose...a sound, profitable and informative survey.' - Ian Christie, The magazine of Ecclesiastical historical past `...the quantity offers a balanced and necessary evaluate of the most recent scholarship on a major interval in church history...' - Carla H. Hay, Albion `...a helpful and balanced survey of the situation of the demonstrated Church on the accession of George III...for a person looking a simple updated survey, this can be the publication to start with...a very beneficial book...' - John man, The magazine of Welsh spiritual heritage during this wide-ranging publication, William Gibson examines the significant topics within the constructing courting among the church buildings, the country and society among 1760 and 1850. between different matters this booklet examines the involvement of the Church of britain in Politics, the advance of a clerical career, the paintings of the bishops and clergy, the industrial place of the church, the Church's response to the French and American Revolutions, the workout of Church Patronage by way of premiers, the improvement of Church events, the expansion of Toleration, the response of the church buildings to industrialisation, the Halevy debate, the reform of the church after 1830, the advance of Nonconformity and the nation of faith and social teams in 1850.
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Additional info for Church, State and Society, 1760–1850
Bishop Horsley, speaking in the Lords in 1799, recognised that the anti-slave traders had been associated with the Jacobinism of the French Revolution. But he claimed that abolitionists put forward no vision of the equality of man or of the rights of man: 'we strenuously uphold the gradations of civil society: but we ... affirm that these gradations ... are limited'. Equally, Bishop Douglas of Carlisle supported abolition, though he claimed he did not understand the concept of an inalienable right.
The New England Protestants were infuriated, and further inflamed by the landing of a Catholic bishop in Nova Scotia. Lord Northington, who had resigned in 1766 over the latitude shown to the Quebec Catholics, was joined by Lord Chatham who virulently opposed the Quebec Bill in the Lords. The bishops were in a difficult position: their natural conservatism led them to be suspicious of toleration of Catholics, but they also appreciated the government's need for stability to the north of the American colonies.
Another evangelical, Richard Whalley, justified his pluralism by the opinion that had he not 23 Church, State and Society, 1760--1850 taken the additional living of Chelwood the parishioners would not have had regular services. Thus for many clergy pluralism improved the Church's effectiveness. A further argument used to defend pluralism is that it was the lever which effected a rise in the social standing of all clergy. As we have seen, standing alongside the poorest curate the noble canon inevitably raised the former's status.
Church, State and Society, 1760–1850 by William Gibson