By Dominic Janes
In early Victorian England there has been extreme curiosity in knowing the early Church as an proposal for modern sanctity. This was once manifested in a surge in archaeological inquiry and likewise within the building of recent church buildings utilizing medieval versions. a few Anglicans started to use a way more complex type of ritual concerning vestments, candles, and incense. This "Anglo-Catholic" stream was once vehemently adversarial by means of evangelicals and dissenters, who observed this because the forefront of full-blown "popery." The disputed constructions, items, and artwork works have been seemed via one aspect as idolatrous and via the opposite as sacred and gorgeous expressions of devotion. Dominic Janes seeks to appreciate the fierce passions that have been unleashed via the contended practices and artifacts - passions that discovered expression in litigation, in rowdy demonstrations, or even in actual violence. in this interval, Janes observes, the broader tradition used to be preoccupied with the belief of toxins as a result of fallacious sexuality. The Anglo-Catholics had formulated a non secular ethic that associated goodness and sweetness. Their competitors observed this visible worship as dangerously sensual. In influence, this sacred fabric tradition was once noticeable as a sexual fetish. The origins of this knowing, Janes indicates, lay in radical circles, frequently within the context of the creation of anti-Catholic pornography which titillated with the contemplation of pictures of licentious clergymen, nuns, and clergymen.
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Extra info for Victorian Reformation: The Fight Over Idolatry in the Church of England, 1840-1860 (Religion, Culture,and History Series)
Example text
Then in chapter 5 I explore how these materials were employed in the constructive of sensational saleable narratives. I regard the visual imagination of both ritualists and their enemies as being of great importance. It would be fascinating to explore other aspects of religious fantasy, such as imaginings of the Reformation, or of practices in Roman Catholic churches in England. However, for current purposes I have had to restrict myself to a specific chronological focus and to the movement that aimed for the Catholicisation of the Church of England (it did not, in the main, aim for the adoption of Roman Catholicism, even though its opponents assumed that this was its purpose).
83 He suggests that what took place in Britain was a process of displacement. Protestant patriarchs feared loss of control over their possessions and their women and projected that anxiety onto the persons of greedy and lustful priests. For this strategy to continue to work, of course, it was important that those priests were abused but not destroyed. Anglo-Catholics were an ideal target, even better than Roman Catholics, because they were tainted Protestants; they were a perfect symbol of inner pollution.
From social surveys of the slums, to Anglican elaboration of Church parties and comparison between religions we see an explosion of schemes of social categorisation. ’78 Therefore, the Victorians were filling their world with meaning through the progressive identification of anomalies. Those anomalies were the refuse of the system. If we understand that system to be essentially capitalist, then the anomalous ‘dirt’ was that which was not yet commodified and saleable. Dirt need not be worthless. Douglas argues that ‘within the ritual frame the abomination is .