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By Robert A. Wright

Wright examines those church buildings' historic connections with the skin international and their newly cultivated curiosity in overseas politics. He argues that the clerical and missionary élite's imaginative and prescient of "a new internationalism" used to be confused via primarily "Victorian" principles of the inherent superiority of Protestant Christianity, political democracy, and Anglo-Saxon "race characteristics." Tensions among its conventional global view and the hot realities of overseas and inter-racial kin ultimately made this imaginative and prescient untenable. in keeping with Wright, the Canadian church buildings of mainline Protestantism attempted to discover a center floor. They secure the hyperlink among conversion and westernization and got here to simply accept the legitimacy of indigenous church buildings in Asia and Africa. even supposing they finally caught to their subject matter of Christian brotherhood and repair, they faced the theological demanding situations of reconciling Christianity with different trust platforms and the highbrow revolution within the West. And, even though they paid ritual recognize to the League of countries and collective safeguard and authorized struggle in 1939 as invaluable, they confirmed willing curiosity in disarmament. whereas the ambivalence of this center floor had a few tragic results, resembling the disability of the Canadian Protestant management to foyer forcefully on behalf of both ecu Jewish refugees within the Thirties or eastern- Canadians interred in the course of global battle II, there have been successes in humanitarian, aid, and academic paintings overseas. The church buildings' actions additionally contributed to shaping the overseas function of the Christian neighborhood and their eventual attractiveness of either ethnic range and the constructing international locations' correct to self-determination laid a lot of the basis for Canada's post-war method of overseas relief and development.

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Extra resources for A World Mission: Canadian Protestantism and the Quest for a New International Order, 1918-1939

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It would be incorrect to interpret the static ideals of Protestant rhetoric - the liberals' appeal for "the Kingdom of God" and the conservatives' call for "the redemption of the world," for example - as though their adherents believed that they were absolutely and immediately attainable. Church officials recognized that international peace, stability, and cooperation were utterly dependent upon the grace of God and the will of human beings and, as a result, their faith in progress toward a better world, though resolute, was balanced by expectations of inconsistency, cowardice, and even failure.

D. "87 All agreed that such ignorance should not be allowed to persist. " Christian internationalism was for Canadian Protestants a ubiquitous, and hence an imprecise, term. All agreed that Christianity had a crucial role to play in the improvement of relations between individuals and nations, and that the new internationalism meant the supremacy of the ideals of Christ and an end to so-called selfish nationalism. The Christianization of the world was deemed by many to be essential to internationalism but this, too, was a necessarily ubiquitous principle that encompassed anything from strict conversion to acquiescence in a vaguely Christian or even merely "religious" code of conduct.

24 A singularly exceptional critique of the North American panic about bolshevism appeared in the Christian Guardian in early February 1919. Written by Ernest Thomas, this article opened with the observation that bolshevism was too often condemned and too little studied by Westerners. "Bolshevik law," Thomas wrote, stood for two fundamental principles: that land should be held and used to general advantage and that manufacturing should be conducted not for profit but for the needs of the people.

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