By K. D. M. Snell
This pioneering booklet, exhaustive within the scope of its automatic research, explores many facets of the geography of faith in England and Wales. It describes the geographical styles of the most important English and Welsh non secular denominations, sooner than relocating directly to discover concerns corresponding to nearby continuities in faith, the expansion of non secular pluralism, Sunday faculties, baby exertions, spiritual seating prerogatives, the results of landownership, urbanization and neighborhood "secularization." It bears in particular at the disciplines of background, historic and cultural geography, non secular sociology, and non secular experiences.
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Extra info for Rival Jerusalems: The Geography of Victorian Religion
Sample text
29 The established-church form, to be completed by clergy of the Church of England, had more questions than those addressed to ministers of dissenting chapels. It requested the date of construction of the church or chapel of ease, if erected after 1800; the number of sittings contained in the building, with a distinction being made between free and other (or appropriated) sittings; the number of people at morning, afternoon and evening services on Sunday 30 March 1851; the number of Sunday scholars present at the same times; and the average attendances over a stated period for both general congregation attendances and Sunday school scholars.
This last omission was partly for reasons of time, partly for technical reasons, but mainly because the 1676 data are much inferior to the 1851 religious returns, and raise many problems of interpretation. 21 See P. C. Europe), Christian England: What the 1989 English Church Census Reveals (1991). 18 Rival Jerusalems The nineteenth-century data have considerable relevance to electoral statistics and study, bearing as they do on issues of religious or class influence upon voting patterns, and the debated change in emphasis from one to the other.
This book stopped short, for example, of using the Evans list (1715), the Thompson list (1772) and (for quantitative purposes) visitation returns, although some other limited use is made of the latter. 21 We did not map the Compton Census data at national level, despite persuasion from some scholars, although such cartography was undertaken at parish level for certain counties. This last omission was partly for reasons of time, partly for technical reasons, but mainly because the 1676 data are much inferior to the 1851 religious returns, and raise many problems of interpretation.
