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

该项目是对19世纪中期（1840-70）英国殖民帝国时期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全球范围内的运输的详细检查，探索圣公会复兴（牛津运动和特拉克塔主义）、英国民族认同和英国殖民社会形成之间的关系。本研究聚焦于这一时期教会设计转变背后的知识起源和动机，重新评估维多利亚盛期理论对英国国教及其在非欧洲世界的教会表现的态度的影响方式。这项研究是跨学科的，并在当代关于传教神学、科学理论、性、种族、民族认同和艺术政治经济的辩论的背景下考虑这些想法。这一时期被认为是英国宗教建筑史上特别重要的时期，与大学建筑协会的兴起相吻合——剑桥卡姆登（后来的教会）协会和牛津建筑协会。这些社团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，并负责使哥特式复兴风格成为整个大英帝国教堂建筑的通用语言。在这一时期，英国教会协会（Ecclesiological Society）成为了讨论英国教堂建筑最具影响力的论坛。它的主要出版物《The Ecclesiologist》（1841-68）迅速成为一份流行而重要的期刊，影响了英国一些最重要的建筑师的工作，包括威廉·伯吉斯、g.e. Street、乔治·吉尔伯特·斯科特、g.f. Bodley和威廉·巴特菲尔德。《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——鼓励正确的教堂设计的感知需要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。虽然致力于建筑本身的研究，但该研究的基础是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（大小、设计、环境、材料）的仔细研究有可能揭示出英国圣公会使命的动机、组织和有效性，以及它在殖民过程中所扮演的角色。人们希望通过建筑更全面地了解英国圣公会教堂的宗教习俗所需要的大量智力和金钱资源，从而对英国帝国和殖民历史进行更丰富、更多样化的解释。关于这一问题已经开展了一些学术研究，但作为一个整体，这一现象还需要在全球范围内进行系统研究。只有像这里所打算的那样的全球视角，才能对建筑在圣公会传教领域所扮演的角色给出一个完整而连贯的描述。这项研究不仅将展示各种各样的建筑——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教堂的理解做出重大贡献，通过参与思想史、社会人类学、文化地理学和后殖民理论等不同领域的研究，将维多利亚时代建筑的学术研究引向一个新的、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.