Commentary: From Faith in the City to Faithful Cities: The `Third Way', the Church of England and Urban Regeneration

Urban Studies ◽  
2008 ◽  
Vol 45 (10) ◽  
pp. 2163-2174 ◽  
Author(s):  
Adam Dinham
Keyword(s):  
Church Of England ◽  
Urban Regeneration ◽  
Third Way ◽  
The Third ◽  
The City ◽  
The Church

The City, the Countryside and the Social Gospel in Late Victorian Nonconformity

1979 ◽  
Vol 16 ◽  
pp. 415-426 ◽  
Author(s):  
D. W. Bebbington
Keyword(s):  
Church Attendance ◽  
Church Of England ◽  
Adult Population ◽  
Late Nineteenth Century ◽  
Working Classes ◽  
The People ◽  
Large Numbers ◽  
The Social ◽  
The City ◽  
The Church

The late nineteenth-century city posed problems for English nonconformists. The country was rapidly being urbanised. By 1881 over one third of the people lived in cities with a population of more than one hundred thousand. The most urbanised areas gave rise to the greatest worry of all the churches: large numbers there were failing to attend services. The religious census of 1851 had already shown that the largest towns were the places where there were the fewest worshippers, although nonconformists gained some crumbs of comfort from the knowledge that nonconformist attendances were greater than those of the church of England. Unofficial surveys in the 1880S revealed no improvement. Instead, although few were immediately conscious of it, in that decade the membership of all the main evangelical nonconformist denominations began to fall relative to population. And it was always the same social group that was most conspicuously unreached: the lower working classes, the bottom of the social pyramid. In poor neighbourhoods church attendance was lowest. In Bethnal Green at the turn of the twentieth century, for instance, only 6.8% of the adult population attended chapel, and only 13.3% went to any place of worship. Consequently nonconformists, like Anglicans, were troubled by the weakness of their appeal.

X.—An Account of the Harmonies contrived by Nicholas Ferrar at Little Gidding

Archaeologia ◽  
1888 ◽  
Vol 51 (1) ◽  
pp. 189-204 ◽  
Author(s):  
J.E. Acland-Troyte
Keyword(s):  
West Indies ◽  
The Third ◽  
East And West ◽  
The City ◽  
The Church

Nicholas Ferrar, the designer of the works now under consideration, was born in the year 1592, in London, being the third son of Nicholas Ferrar, a merchant adventurer, who traded extensively both to the East and West Indies, and was on terms of great friendship with persons of eminence in the city. His mother was the daughter of Mr. Wodenoth, one of the ancient family of that name, of Savington Hall, in Cheshire. Both Mr. and Mrs. Ferrar were well known for their hospitality and generosity, and for their zealous support of the Church, as well as for the careful and religious ordering of their household.

‘What could be more Christian than to allow the Sikhs to use it?’ Church Redundancy and Minority Religion in Bedford, 1977–8

2015 ◽  
Vol 51 ◽  
pp. 399-411
Author(s):  
John Maiden
Keyword(s):  
Race Relations ◽  
Sacred Space ◽  
Church Of England ◽  
Religious Groups ◽  
Religious Congregations ◽  
British Council ◽  
Minority Religion ◽  
The City ◽  
The Church ◽  
Migrant Groups

In 1985, Faith in the City, The Church of England’s report on Urban Priority Areas, commented that Christians frequently had an excess of church buildings, while ‘people of other faiths are often exceedingly short of places in which to meet and worship’. The challenge of securing sacred space has been common to migrant groups in Britain, and during the 1970s sharing of space between national historic denominations and migrant religious groups was identified by the British Council of Churches (BCC) and its Community and Race Relations Unit as a leading issue for interreligious relations. In the case of the Church of England, ancillary parish buildings were occasionally shared with non-Christian religious congregations for limited use: for example, later that decade the church halls of All Saints, Gravelly Hill, Birmingham, were being used by Muslims and Hindus for festivals and clubs.

Francis Edgar Jones, 16 January 1914 - 10 April 1988

1990 ◽  
Vol 35 ◽  
pp. 179-199
Keyword(s):  
Primary School ◽  
Church Of England ◽  
Grammar School ◽  
Under Five ◽  
The Third ◽  
Hands On ◽  
Teachers Training ◽  
The Church

Francis Edgar Jones was born on 16 January 1914 in Wolverhampton. His father, the son of a miner, was educated at the Rugby Grammar School and a teachers’ training college, and became a teacher in 1898. He met Frank’s mother, whose family name was Franks, while teaching at Barnet. Early in the 1900s they moved north to Wolverhampton and remained there until they moved again to Dagenham in 1921. Frank was the third born in a family of two boys and two girls. At the age of just under five he was sent to the Church of England Primary School at Heathdown, Wolverhampton, where the discipline was strict. Frank had a vivid recollection of life at the school: ‘When we arrived at a quarter to nine, we first had to place our hands on the desk in front, palms face down, to see that we had clean nails. Next we had to stand on the form to have our boots inspected to make sure they were clean. After prayers, school began and our reward for a good week’s work was to be allowed to work with raffia - of different colours - on Friday afternoons.’

Notes in the History of Sir Jerome Alexander Second Justice of the Court of Common Pleas, and Founder of the Alexander Library, Trinity College, Dublin

1872 ◽  
Vol 1 ◽  
pp. 220-240
Author(s):  
Charles Rogers
Keyword(s):  
Church Of England ◽  
Trinity College ◽  
Trinity College Dublin ◽  
The Earth ◽  
The World ◽  
History Of ◽  
The Will ◽  
To Receive ◽  
The City ◽  
The Church

The Will of Sir Jerome Alexander, a parchment transcript of which is preserved in the Chief Probate Office, Dublin, is a document of more than ordinary interest; even with its cumbrous repetitions we owe no apology for producing it in full:–“In the name of God Amen. I, Sr Jerome Alexander of the City of Dublin, one of the unprofitable servants of Almighty God, being of a perfect sound disposing memory, praised bee God, this three and twentieth day of March in the yeare of the Raigne of our Soveraigne Lord Charles the Second of that name by the grace of God of England, Scotland, Fraunce and Ireland King Defender of the Faith &c. the two and twentieth, and hereby renounceing and admitting and declareing all former Wills and Testaments by mee at any time heretofore made to bee utterly void & of none effect, doe declare this to bee my last true Will and Testament in manner & form following and doe now soe declare it to bee. And first of all I resigne my soul into the hands of Jesus Christ my blessed Saviour and Redeemer, confidently trusting and assureing myselffe in by and through his onely merritts and mediation to receive life everlasting; and I doe hereby profess myselfe to dye as I have allways lived, a sonne of the Church of England, which is the most absolute and best forme of government in all the world,’ twere to bee heartily wished that it were practised in all the Churches of Christendome, and my body I commend unto the earth from whence it came to receive decent and comely buryall, without any greate pompe or ceremonies whatso-ever, not doubting but at the last day it shall bee raised againe and united unto my soule with it for to partake of immortall and everlasting happiness.

Religion and Reproduction among English Dissenters: Gloucestershire Baptists in the Demographic Revolution

1991 ◽  
Vol 33 (3) ◽  
pp. 511-527 ◽  
Author(s):  
Albion M. Urdank
Keyword(s):  
United States ◽  
Reproductive Behavior ◽  
Third World ◽  
Church Of England ◽  
The United States ◽  
Religious Culture ◽  
The Third ◽  
English Society ◽  
The Third World ◽  
The Church

The growth of English Nonconformity during the era of the demographic revolution (circa 1750–1850) has long been regarded as an impediment to the reconstruction of reproductive behavior. Historical demographers have relied heavily on Church of England registers of baptisms, burials, and marriages, while treating Protestant dissenters from the Church of England secondarily, as a factor of underestimation in the Anglican record. Such treatment suggests that religious culture played no independent role in determining population growth. This assumption seems problematic, however, considering the central role that social historians have assigned evangelical dissent to the emergence of modern English society and the somewhat greater place that religion has occupied in demographic studies of populations in continental Europe, the United States, and the third world.

The Reshaping of Christian Tradition: Western Denominational Identity in a Non-Western Context

1996 ◽  
Vol 32 ◽  
pp. 399-426
Author(s):  
Brian Stanley
Keyword(s):  
Church Of England ◽  
Roman Catholic ◽  
Christian Tradition ◽  
Catholic Priest ◽  
The Third ◽  
Denominational Identity ◽  
Roman Catholic Priest ◽  
To Receive ◽  
The Church

In August 1841 George Spencer, great-grandson of the third Duke of Marlborough and second Bishop of Madras, entertained two house guests in his residence at Kotagherry. Both were seeking admission into the Anglican ministry. One was an Indian, a former Roman Catholic priest who had begun to question the catholicity of the Roman communion, had joined himself for a while to the American Congregational mission in Madura, but had eventually reached the conclusion, in Spencer’s words, that ‘evangelical doctrine joined to Apostolic Government were only to be met with in indissoluble conjunction with the Church of England’. Bishop Spencer, while keen to employ the Indian as a catechist, felt it premature, ‘in a matter of such importance’, to receive him as a presbyter, even though the validity of his orders was unquestionable. The Indian is not named in the records, and it would appear that he never became an Anglican priest.

The Julian Romance

2021 ◽  
pp. 115-129
Author(s):  
Jan Willem Drijvers
Keyword(s):  
Historical Fiction ◽  
Great Length ◽  
The Third ◽  
Christian Perspective ◽  
The Many ◽  
The City ◽  
The Church ◽  
The Ideal

The Julian Romance is a work of historical fiction in Syriac. It offers a Christian perspective on the reigns of both Julian and Jovian, who in the text are presented as opposites. As regards Julian, the Romance is essentially a hatchet job, while conversely it glorifies Jovian. The Romance divides into three distinct narratives. The first narrative is short in its surviving form, but must originally have been longer because it concludes with the following words: “The celebration of the faith of Constantine and of his three sons who reigned after him is completed.” The second one I have called the Eusebius Narrative and describes at great length the many unsuccessful attempts of Julian to have Rome’s bishop Eusebius renounce his Christian conviction and become a venerator of the old gods. To that end, but also to be acknowledged as ruler of the entire empire by the city of Rome, Julian visits Rome. The third account, which I have entitled the Jovian Narrative, can be characterized as a narrative of war: war between Julian and the Christians, war between Rome and Persia, and in a sense Jovian’s war against Julian in order to protect Christianity and the Church. It is by far the longest of the three parts of the Romance and celebrates Jovian as the ideal Christian emperor. In this chapter the various narratives are introduced and a comprehensive summary is given of the Jovian Narrative.

Anglican Evangelicalism

2017 ◽  
Author(s):  
Gareth Atkins
Keyword(s):  
Eighteenth Century ◽  
Church Of England ◽  
The Third ◽  
Early Eighteenth Century ◽  
Provincial Society ◽  
The Church

This chapter traces the emergence and development of Anglican Evangelicalism from the early eighteenth century onwards. It argues that while Evangelicals have always harked back to the first, formative generations of their movement, this has tended to obscure the theological diversity, practical pragmatism, and fluid organization that characterized the new piety. What follows, then, examines the beginnings of an enduring movement, but it also outlines a distinct phase in its existence. The first section considers the gradual emergence of Evangelicalism as a distinct identity in the Church of England; the second, its ramification in clerical associations and among groups of prosperous laypeople; the third, its infiltration of metropolitan officialdom and provincial society via organized philanthropy and patronage. As well as mapping the networks that spread Evangelical influence, it explores the lasting tensions thus generated: above all, what did it mean to be both Anglican and Evangelical?

Establishment

2016 ◽  
Author(s):  
Grace Davie
Keyword(s):  
Creative Thinking ◽  
Church Of England ◽  
Global Perspective ◽  
Modern Democracy ◽  
The Third ◽  
Sequence Of Events ◽  
Modern Britain ◽  
The Church ◽  
Established Church

This chapter has three sections. The first is historical and reviews the sequence of events that lies behind the present state of the establishment of the Church of England. The second is contextual and considers the factors that must be taken into account in order to understand the religious situation in modern Britain. The notion of ‘vicarious religion’ is central to this discussion. The third section deals with the place of an established church in a society which is both increasingly secular and increasingly diverse. Throughout, the emphasis lies on creative thinking about the role of establishment in a modern democracy, paying careful attention to the advantages of a ‘weak’ established church. A final paragraph introduces a global perspective, specifically the Anglican Communion.

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