The French Revolution dealt a fatal blow to the alliance of Church and State. The Christian church had to adapt to great changes - from the social upheavals of the Industrial Revolution to the philosophical speculations of Kant's 'Copernican revolution', to Darwin's evolutionary theories. Some Christians were driven to panic and blind reaction, others were inspired to re-interpret their faith; the results of this conflict within the fabric of the Church are still reverberating today. In this masterly appraisal of a doubt-ridden and turbulent period in Christianity Alec Vidler concludes with a discussion of the position of the Church in modern times and expertly answers the 'Has the Church stood up to the Age of Revolution?'
I've been putting off reading this volume of the PHC, because I'd convinced myself that it wouldn't be interesting. That was particularly silly, because 'the' church at this period is fascinating, and Vidler does a wonderful job of writing about it clearly. There are definite problems--there's far too much here about the churches in Britain, which didn't contribute anywhere near as much as those on the continent; and there's almost nothing about the U.S. or the Eastern churches. But Vidler does balance social movements, theology, and the ties between churches and states very well. He tells the story, in the main, as one about the ways that Christians responded to, promoted, or rejected modernity, whether that be anti-enlightenment thought (e.g., Kierkegaard), scientific advances (most obviously, Darwin in the U.K.), or modernism as a whole (the pre-Vatican II popes).
One problem is the book's age; there's little on Vatican II, or liberation theology. But I hope that they find a home in the more recent 'Christian Church in the Cold War.'
As I said, Vidler writes very well, and if you have any interest in world history after the French Revolution--even if you don't much care about religion--I can recommend this one.
This is a quick overview of church history from 1815 to c1960, about when first published. Probably this is a better book than the predecessors in the series in that it actually tells the reader want happened and does so in a relatively simple manner. However it is not without fault. Perhaps less urgent due to the relative degree of familiarity of more recent times, a glossary is something every book in the series desperately needed. Quite simply there is too much jargon inherent in the topic that absolutely requires explanation.
Also sadly - and perhaps this time more so with recency in mind - it is a history of the church not of Christianity. This is a history of the institution, the hierarchy, ecclesiastical lore and law, rather than of faith. Even less is it a history of what God was doing with His church. Vidler gives far too much credence and sympathy to social reformers and revisionist - that is to socialists and gospel deniers. Typical of academics of his time one would doubt if he was even a Christian rather than simply attached to a 'form of religion'. Even though his coverage is generally pretty board and intelligently analysed, Vidler totally neglects Pentecostalism - clearly lacking a prophetic insight given the Charismatic renewal was just about to break forth as he wrote!
Still, this is a good starting point or goto for any aspect of church history over this period and at least it give ideas for further inquiry, which is what you'd desire from a Pelican history and which the previous volumes usually failed to deliver.
Well written, pleasure to read, great overview of mainly British and European churches and theologians spanning the French Revolution until mid-twentieth century, with an epilogue updated in 1974. A part of a series. Well worth reading. It has aged well.
Very unimpressive work. Vidler's bias in favor of a pragmatic or accommodating approach to every new issue raised in the church in the years since the French Revolution comes through strongly rather than an ability to help the reader grasp the stakes of the theological battles the church was facing during the time period. There does not seem to be an appreciation on the part of the author as to how much was lost in the battles with liberalism in the 19th and 20th centuries and little vision as to where the church was headed at the time he wrote in the 1960s.