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90% of the churches in the world have less than 200 people. What if that's not a bad thing? What if smallness is an advantage God wants us to use, not a problem to fix?
This title was first published in 2003. When did churches start to appear more empty than full - and why? The very physicality of largely empty churches and chapels in Britain plays a powerful role in popular perceptions of 'religion'. Empty churches are frequently cited in the media as evidence of large scale religious decline. The Empty Church Revisited presents a systematic account of British churchgoing patterns over the last two hundred years, uncovering the factors and the statistics behind the considerable process of decline in church attendence. Dispelling as myth the commonly held views that the process of secularization in British culture has led to the decline in churchgoing and resulted in the predominantly empty churches of today, Gill points to physical factors, economics and issues of social space to shed new light on the origins of empty churches. This thoroughly updated edition of Robin Gill's earlier work, The Myth of the Empty Church, presents new data throughout to explore afresh the paradox of church building activity in a context of decline, the patterns of urbanisation followed by sub-urbanisation affecting churches, changes in patterns of worship, and changes within the sociology of religion in the last decade.
In the battles over religion and politics in America, both liberals and conservatives often appeal to history. Liberals claim that the Founders separated church and state. But for much of American history, David Sehat writes, Protestant Christianity was intimately intertwined with the state. Yet the past was not the Christian utopia that conservatives imagine either. Instead, a Protestant moral establishment prevailed, using government power to punish free thinkers and religious dissidents. In The Myth of American Religious Freedom, Sehat provides an eye-opening history of religion in public life, overturning our most cherished myths. Originally, the First Amendment applied only to the federal government, which had limited authority. The Protestant moral establishment ruled on the state level. Using moral laws to uphold religious power, religious partisans enforced a moral and religious orthodoxy against Catholics, Jews, Mormons, agnostics, and others. Not until 1940 did the U.S. Supreme Court extend the First Amendment to the states. As the Supreme Court began to dismantle the connections between religion and government, Sehat argues, religious conservatives mobilized to maintain their power and began the culture wars of the last fifty years. To trace the rise and fall of this Protestant establishment, Sehat focuses on a series of dissenters--abolitionist William Lloyd Garrison, suffragist Elizabeth Cady Stanton, socialist Eugene V. Debs, and many others. Shattering myths held by both the left and right, David Sehat forces us to rethink some of our most deeply held beliefs. By showing the bad history used on both sides, he denies partisans a safe refuge with the Founders.
Back cover: In this work, John Granger Cook argues that there is no fundamental difference between Paul's conception of the resurrection body and that of the Gospels; and, the resurresction and translation stories of antiquity help explain the willingness of Mediterranean people to accept the Gospel of a risen savior.
Reveals how Christian mythology has more to do with long-standing pagan traditions than the Bible • Explains how the church fathers knowingly incorporated pagan elements into the Christian faith to ease the transition to the new religion • Identifies pagan deities that were incorporated into each of the saints • Shows how all the major holidays in the Christian calendar are modeled on pagan rituals and myths, including Easter and Christmas In this extensive study of the Christian mythology that animated Europe in the Middle Ages, author Philippe Walter reveals how these stories and the holiday traditions connected with them are based on long-standing pagan rituals and myths and have very little connection to the Bible. The author explains how the church fathers knowingly incorporated pagan elements into the Christian faith to ease the transition to the new religion. Rather than tear down the pagan temples in Britain, Pope Gregory the Great advised Saint Augustine of Canterbury to add the pagan rituals into the mix of Christian practices and transform the pagan temples into churches. Instead of religious conversion, it was simply a matter of convincing the populace to include Jesus in their current religious practices. Providing extensive documentation, Walter shows which major calendar days of the Christian year are founded on pagan rituals and myths, including the high holidays of Easter and Christmas. Examining hagiographic accounts of the saints, he reveals the origin of these symbolic figures in the deities worshipped in pagan Europe for centuries. He also explores how the identities of saints and pagan figures became so intermingled that some saints were transformed into pagan incarnations, such as Mary Magdalene’s conversion into one of the Celtic Ladies of the Lake. In revealing the pagan roots of many Christian figures, stories, and rituals, Walter provides a new understanding of the evolution of religious belief.
Popular philosopher Jordan Peterson has captured the imagination of Western world. For some, Peterson represents all that is wrong with patriarchal culture; for others, he is the Canadian academic prophet who has come to save civilization from dizzying confusion. Regardless of how one feels about him, his influence in North America--and beyond--is difficult to deny. While the "Peterson phenomenon" has motivated numerous articles and responses, much of what has been written is either excessively fawning or overly critical. Little has been produced that explores Peterson's thought--especially his immensely popular 12 Rules for Life--within the context of his overall context and scholarly output. How is one to understand the ascendency of Jordan Peterson and why he's become so popular? Does his earlier Maps of Meaning shed light on how one might understand his worldwide bestseller, 12 Rules for Life? In Myth and Meaning in Jordan Peterson, scholars across various disciplines explore various aspects of Jordan Peterson's thought from a Christian perspective. Both critical and charitable, sober-minded and generous, this collection of ten essays is a key resource for those looking to faithfully engage with Jordan Peterson's thought.
This volume explores the experience of everyday life in Scotland over two centuries characterised by political, religious and intellectual change and ferment. It shows how the extraordinary impinged on the ordinary and reveals people's anxieties, joys, comforts, passions, hopes and fears. It also aims to provide a measure of how the impact of change varied from place to place.The authors draw on a wide range of primary and secondary sources, including the material survivals of daily life in town and country, and on the history of government, religion, ideas, painting, literature, and architecture. As B. S. Gregory has put it, everyday history is 'an endeavour that seeks to identify and integrate everything - all relevant material, social, political, and cultural data - that permits the fullest possible reconstruction of ordinary life experiences in all their varied complexity, as they are formed and transformed.'
Did the Labour Party, in Morgan Phillips' famous phrase, owe 'more to Methodism than Marx'? Were the founding fathers of the party nurtured in the chapels of Nonconformity and shaped by their emphases on liberty, conscience and the value of every human being in the eyes of God? How did the Free Churches, traditionally allied to the Liberal Party, react to the growing importance of the Labour Party between the wars? This book addresses these questions at a range of levels: including organisation; rhetoric; policies and ideals; and electoral politics. It is shown that the distinctive religious setting in which Labour emerged indeed helps to explain the differences between it and more Marxist counterparts on the Continent, and that this setting continued to influence Labour approaches towards welfare, nationalisation and industrial relations between the wars. In the process Labour also adopted some of the righteousness of tone of the Free Churches. This setting was, however, changing. Dropping their traditional suspicion of the State, Nonconformists instead increasingly invested it with religious values, helping to turn it through its growing welfare functions into the provider of practical Christianity. This nationalisation of religion continues to shape British attitudes to the welfare state as well as imposing narrowly utilitarian and material tests of relevance upon the churches and other social institutions. The elevation of the State was not, however, intended as an end in itself. What mattered were the social and individual outcomes. Socialism, for those Free Churchmen and women who helped to shape Labour in the early twentieth century, was about improving society as much as systems.