Imperial Gothic: Religious Architecture and High Anglican Culture in the British Empire, 1840-70

该项目是对英国世纪中期（1840-70）英国殖民帝国圣公会教堂建筑的历史和理论的研究。它旨在通过对宗教建筑及其在地球仪上的运输的详细考察，探讨英国国教复兴（牛津运动和Tractarianism）、英国民族认同和英国殖民社会形成之间的关系。这项研究的重点是知识的起源和动机，在此期间发生在教会设计的转变，重新评估的方式，其中维多利亚时代的理论影响的态度，圣公会的作用及其在非欧洲世界的教会表现。这项研究是跨学科的，并认为这些想法的背景下，当代辩论的传教士神学，科学理论，性，种族，民族认同，和政治经济学的艺术。与此同时，大学建筑协会--剑桥卡姆登（后来的教会）协会和牛津建筑协会--也在兴起。这些学会关注的是发展一种学术方法来设计和修复教堂。他们经常评论和协助英国殖民地的教堂设计，并负责使哥特复兴风格成为整个大英帝国教堂建筑的通用弗兰卡。特别是教会学会，成为这一时期英国最有影响力的教堂建筑讨论论坛。它的主要出版物，“教会”（1841年至1868年），迅速成为一个受欢迎的和重要的期刊，影响了英国的一些最重要的建筑师，包括威廉布尔日，G。E. Street，乔治吉尔伯特斯科特G. F.作者声明：William Butterfield.《教会学家》的功能之一是报道英国殖民地的教堂建筑。由于这些地区被视为前沿环境--移民、机会、社会实验和对抗的地方--因此，鼓励正确的教堂设计的必要性被认为是维多利亚时代更广泛的“使命”的一部分，即通过基督教教义和崇拜来传播西方价值观。建筑被视为这一使命成功的主要因素。虽然致力于研究建筑本身，但这项研究是基于这样一种概念，即建筑是体现和代表思想的文化中介人工制品。人们相信，对宗教建筑（规模，设计，背景，材料）的仔细研究有可能揭示英国圣公会使命的动机，组织和有效性以及它在殖民化过程中所扮演的角色。我们希望，对通过建筑使英国圣公会的宗教实践正规化的大量智力和金钱资源的更充分的理解，将允许对英国帝国和殖民历史进行更丰富和更多样化的解释。对这一问题已经进行了一些研究，但这一现象作为一个整体有待在全球范围内进行系统研究。只有一个全球性的视角，如打算在这里可以给一个完整的和连贯的帐户所发挥的作用，建筑在英国圣公会使命领域。这项研究不仅将展示建筑的多样性-从草教堂到石头教堂-而且还将展示它们的一致性（见视觉证据1和2）。考虑到这一点，这项研究旨在为我们对国外圣公会的理解做出重大贡献，通过参与知识历史，社会人类学，文化地理学和后殖民理论等不同领域的调查，以维多利亚建筑为一个新的和令人兴奋的方向。

The project is a study of the history and theory of Anglican church architecture in Britain's colonial empire during the mid nineteenth century (1840-70). It aims to explore the relationship between Anglican renewal (Oxford Movement and Tractarianism), British national identity, and the formation of British colonial society through a detailed examination of religious architecture and its transportation across the globe. The study focuses on the intellectual origins and motives underpinning the transformation that occurred in ecclesiastical design during this period, reassessing the ways in which High Victorian theory affected attitudes towards the role of Anglicanism and its ecclesiological manifestations in the non-European world. The study is interdisciplinary and considers these ideas in the context of contemporary debates on missionary theology, scientific theory, sexuality, race, national identity, and the political economy of art. The period under examination is considered especially important in the history of religious architecture in Britain, coinciding with the rise of the university architectural societies - the Cambridge Camden (later Ecclesiological) Society and the Oxford Architectural Society. These societies were concerned with developing a scholarly approach towards church design and restoration. They regularly commented on and assisted church design in Britain's colonies and were responsible for making the Gothic Revival style the lingua franca of church architecture throughout the British empire. The Ecclesiological Society in particular rose up to become the most influential forum for the discussion of church architecture in Britain during this period. Its principal publication, 'The Ecclesiologist' (1841-68), quickly became a popular and important periodical, affecting the work of some of Britain's foremost architects, including William Burges, G. E. Street, George Gilbert Scott, G. F. Bodley, and William Butterfield. One of the functions of 'The Ecclesiologist' was to report on church architecture in Britain's colonies. As these areas were seen as frontier environments - places of emigration, opportunity, social experimentation and confrontation - the perceived need to encourage correct church design was considered part of the wider Victorian 'mission' to promulgate western values through Christian teaching and worship. Architecture was seen as a chief agent in the success of this mission.Although devoted to the study of architecture per se, the study is predicated on the notion that buildings are culturally-mediated artefacts that embody and represent ideas. It is believed that a close study of religious architecture (size, design, context, materials) has the potential to reveal much about the motives, organisation, and effectiveness of the Anglican mission and the role it played in the process of colonisation. It is hoped that a fuller understanding of the considerable intellectual and pecuniary resources that went into formalising the religious practices of the Anglican Church through architecture will allow for a richer and more diverse interpretation of British imperial and colonial history. Some scholarship has been carried out on this subject but the phenomenon as a whole awaits systematic study on a global scale. Only a global perspective such as that intended here can give a full and coherent account of the role played by architecture in the Anglican mission field. The study will not only demonstrate the sheer variety of buildings erected - from grass chapels to stone cathedrals - but also their consistency (see Visual Evidence 1 & 2). With this in mind, the study intends to make a significant contribution to our understanding of the Anglican church abroad, taking scholarship on Victorian architecture in a new and exciting direction by engaging fields of inquiry as diverse as intellectual history, social anthropology, cultural geography, and aspects of post-colonial theory.