By K. D. M. Snell
This pioneering e-book, exhaustive within the scope of its automatic research, explores many features of the geography of faith in England and Wales. It describes the geographical styles of the key English and Welsh spiritual denominations, earlier than relocating directly to discover matters corresponding to neighborhood continuities in faith, the expansion of non secular pluralism, Sunday faculties, baby hard work, spiritual seating prerogatives, the consequences of landownership, urbanization and local "secularization." It bears specially at the disciplines of heritage, old and cultural geography, non secular sociology, and non secular reviews.
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Example text
Other evidence on places of worship also tends to confirm the comprehensive nature of the census. ’, 387. Hansard’s Parliamentary Debates, CLIX (11 July 1860), 1700. He also pointed out that Catholic services were held several times during the morning. On the handling of this, see Census of Great Britain: Instructions to Enumerators, XLIII (1851), p. 12. 53 In some places, congregations even overspilled to ground outside the chapel, especially when people had come to hear a popular preacher. Whatever the steam stoked up over these issues at the time, in an atmosphere of denominational charge and counter-charge, to the historian these details seem minor when aggregated at registration-district level.
1 A number of considerations have inhibited prior analysis. 11 Among the main publications on the source are K. S. Inglis, ‘Patterns of religious worship in 1851’, Journal of Ecclesiastical History, 11 (1960), 74–86; J. Rogan, ‘The Religious Census of 1851’, Theology (1963), 11–15; D. M. Thompson, ‘The 1851 Religious Census: problems and possibilities’, Victorian Studies, 11 (1967), 87–97; W. S. F. ’, British Journal of Sociology, 18 (1967), 382–407; R. M. Goodridge, ‘The religious condition of the West Country in 1851’, Social Compass, 14 (1967), 285–96; W.
At the time criticism was focused in particular upon the attendance figures which – unlike sittings – were less readily checked by independent viewers. 54 For obvious reasons in Parliament, but outside it as well, such fears came overwhelmingly from the established church rather than from the dissenting bodies. Before the census, Bishop Wilberforce of Oxford presented a petition to the House of Lords from the Deanery of Newbury, complaining that some replies would not be made; that some replies ‘must necessarily be vague and incorrect’; and that the general result would propagate error rather than truth.