By Louis P. Nelson

Intermingling architectural, cultural, and non secular historical past, Louis Nelson reads Anglican structure and ornamental arts as files of eighteenth-century non secular perform and trust. In The great thing about Holiness, he tells the tale of the Church of britain in colonial South Carolina, revealing how the colony's Anglicans negotiated the tensions among the endurance of seventeenth-century non secular perform and the emerging tide of Enlightenment proposal and sentimentality.

Nelson starts with a cautious exam of the structures, grave markers, and communion silver shaped and utilized by early Anglicans. Turning to the spiritual features of neighborhood church buildings, he makes use of those gadgets and artifacts to discover Anglican trust and perform in South Carolina. Chapters specialize in the function of the senses in spiritual knowing, the perform of the sacraments, and where of attractiveness, regularity, and order in eighteenth-century Anglicanism. the ultimate component to the ebook considers the methods church structure and fabric tradition strengthened social and political hierarchies.

Richly illustrated with greater than 250 architectural photos and images of spiritual gadgets, The great thing about Holiness is dependent upon exhaustive fieldwork to trace adjustments in ancient structure. Nelson imaginatively reconstructs the background of the Church of britain in colonial South Carolina and its function in public lifestyles, from its early years of ambivalent status in the colony during the moment wave of Anglicanism starting within the early 1750s.

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Extra info for The Beauty of Holiness: Anglicanism and Architecture in Colonial South Carolina (Richard Hampton Jenrette Series in Architecture and the Decorative Arts)

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Remarkably, cypress grave markers from Anglican churchyards live on; either take the shape of a grave board (FIG. 2. 57). those are an extraordinary survival of the various extra that most likely marked eighteenth-century burials around the colony yet now not continue to exist. one other issue is that the majority burials have been unmarked. in the course of the 1740s, St. Philip’s Parish integrated the whole lot of town of Charleston, but now not all those that died within the urban have been buried within the churchyard. The block of town now bounded via large, Logan, and Queen Streets was once, within the early eighteenth century, the burying floor for the destitute and not more lucky (FIG. 2. 58). as well as those burials, the 106 developing fabric faith F IGURE 2 . fifty eight   element of Ichnography of Charleston (1739), exhibiting public burying floor on the best of the plan on a peninsula web site additionally housed a powder journal and the workhouse for the city’s bad. this can be most likely the place the vast majority of the 1,194 St. Philip’s burials have been deposited, so much with none marking in any respect. not like grave markers, which stick to a few distinct neighborhood styles, South Carolina’s Communion silver used to be really in keeping with Anglican Communion silver around the colonial British Empire. because the that means and function of the sacrament used to be extra hotly debated within the 17th century, the range of varieties enlisted for Communion used to be extra commonly different than within the eighteenth century, while better uniformity of kinds signaled larger uniformity of perform. not like Virginia, whose Communion vessels integrated not just chalices but additionally canns and tankards—reflections in their extra century of Anglican practice—South Carolina’s Communion silver appears to be like to were rather constant. The Communion units assembled within the early eighteenth century in South Carolina integrated virtually completely the silver status cup, a small salver or paten, a wide flagon or international locations, TIM ES, AN D males ’ S MANNERS 107 F IGURE 2 . fifty nine  William Grundy, London, Prince William’s Parish Church Communion set, together with chalice, paten, flagon, and alms basin, 1753–54 (Episcopal Diocese of South Carolina; picture by way of Keith Leonard) F IGURE 2 . 6 0 William Shaw II of London, silver English tankard, St. Stephen’s Parish Church, 1763 (St. Stephen’s sacristy; photograph by means of Keith Leonard) , and an alms plate (FIG. 2. 59). Anglicans interchangeably talked about the chalice because the “cup” and the paten as a “salver. ” the one exceptions in both the documentary or fabric checklist are a French Huguenot beaker and a silver English-made tankard owned by way of St. Stephen’s Parish and relationship to the early 1760s (FIG. 2. 60). The construction of colonial parish silver within the earliest many years of the eighteenth century used to be ruled by way of Charleston silversmith Miles Brewton, who labored for no less than 3 South Carolina parishes among 1707 and 1725 (FIG. 2. 61). ¹¹⁹ these parish vestries who selected to not lease Brewton, the top neighborhood silversmith, became both to Boston or London. Christ Church Parish grew to become to Boston silversmith John Edwards, and their surviving chalice is a gorgeous cup with a boldly gadrooned bowl (FIG.

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