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| Rejoice! Why that circus in the aisle could bring new life to your church | Rejoice! Why that circus in the aisle could bring new life to your church |
| (5 months later) | |
| We Britons are famously obsessive about our heritage. Our attachment to stately homes, castles and cathedrals sometimes verges on the fanatical. And yet almost half of all the Grade I listed buildings in England are in the hands of a single organisation – the Church of England, which is mildly bemused as to what it should do with them. It has 15,700 buildings in all, compared with, say, Tesco’s 3,376 UK stores. | We Britons are famously obsessive about our heritage. Our attachment to stately homes, castles and cathedrals sometimes verges on the fanatical. And yet almost half of all the Grade I listed buildings in England are in the hands of a single organisation – the Church of England, which is mildly bemused as to what it should do with them. It has 15,700 buildings in all, compared with, say, Tesco’s 3,376 UK stores. |
| Those church buildings are almost always empty: a quarter of them have an attendance of 16 or fewer. Some churches enjoy bulging congregations, but even they come together only for a few hours a week. The crisis is so acute that the church is now selling about 20 churches a year. It is not, of course, only the C of E: last autumn the Catholic diocese of Salford announced it was selling about 60 churches and losing half of its 150 parishes. | Those church buildings are almost always empty: a quarter of them have an attendance of 16 or fewer. Some churches enjoy bulging congregations, but even they come together only for a few hours a week. The crisis is so acute that the church is now selling about 20 churches a year. It is not, of course, only the C of E: last autumn the Catholic diocese of Salford announced it was selling about 60 churches and losing half of its 150 parishes. |
| There are almost 42,000 Christian buildings in the UK, of which 930 are on Historic England’s “at risk” register. So each denomination is having the same emotive, and fascinating, debate about what to do with its real estate. | There are almost 42,000 Christian buildings in the UK, of which 930 are on Historic England’s “at risk” register. So each denomination is having the same emotive, and fascinating, debate about what to do with its real estate. |
| Until now there has not been much urgency to the debate because the decline in worshippers was gentle and never uniform. The buildings are generally sturdy and resilient and no generation wanted to be the one that finally made a clean break with these sacred spaces. But there is now a sense the issue cannot be ignored any more. The Church Buildings Review Group has recently published a report into the vexed question, and it is clear that the status quo cannot continue. | Until now there has not been much urgency to the debate because the decline in worshippers was gentle and never uniform. The buildings are generally sturdy and resilient and no generation wanted to be the one that finally made a clean break with these sacred spaces. But there is now a sense the issue cannot be ignored any more. The Church Buildings Review Group has recently published a report into the vexed question, and it is clear that the status quo cannot continue. |
| Congregations often have to find six-figure sums to fix a roof or a bell-tower. Devout, but invariably elderly, worshippers have to become fundraisers, amateur architects and project managers. Many say that it feels like trying to inflate a punctured tyre. The problem is most serious in rural areas, where 57% of churches serve only 17% of the population. The heavy lifting falls on parochial church councils, whose main contact with the wider community is the rattling of a collection tin for the upkeep of their spiritual home. Most congregations want to serve, but end up begging. They feel, as Nick Spencer, research director of Theos, a Christian thinktank, eloquently wrote in his book, Parochial Vision, that “the Church of England is made of stone. Having started life founded on the Rock, it has become one.” | Congregations often have to find six-figure sums to fix a roof or a bell-tower. Devout, but invariably elderly, worshippers have to become fundraisers, amateur architects and project managers. Many say that it feels like trying to inflate a punctured tyre. The problem is most serious in rural areas, where 57% of churches serve only 17% of the population. The heavy lifting falls on parochial church councils, whose main contact with the wider community is the rattling of a collection tin for the upkeep of their spiritual home. Most congregations want to serve, but end up begging. They feel, as Nick Spencer, research director of Theos, a Christian thinktank, eloquently wrote in his book, Parochial Vision, that “the Church of England is made of stone. Having started life founded on the Rock, it has become one.” |
| The irony is that those most in favour of saying farewell to the churches are a vocal section of committed worshippers. There are plenty of Christian radicals who think that our attitude to real estate verges on the idolatrous. These iconoclasts would happily leave behind the burden of ancient stones and get on with the church’s real mission. They make the point that “church” is a verb more than a noun: it is something to be done together, not an object one patches up. | The irony is that those most in favour of saying farewell to the churches are a vocal section of committed worshippers. There are plenty of Christian radicals who think that our attitude to real estate verges on the idolatrous. These iconoclasts would happily leave behind the burden of ancient stones and get on with the church’s real mission. They make the point that “church” is a verb more than a noun: it is something to be done together, not an object one patches up. |
| It is not a new argument, of course. Christians believe Jesus tore down a temple and rebuilt it again in three days. There have been house-churches (a few people meeting in an upper room) since the very beginning. The radicals’ argument goes that our buildings are now too big, too hard to heat, and are both unsettling to outsiders and uncomfortable for insiders. It is time to invite the nation to save these ecclesiastical beauties and for committed Christians to put down roots elsewhere. | It is not a new argument, of course. Christians believe Jesus tore down a temple and rebuilt it again in three days. There have been house-churches (a few people meeting in an upper room) since the very beginning. The radicals’ argument goes that our buildings are now too big, too hard to heat, and are both unsettling to outsiders and uncomfortable for insiders. It is time to invite the nation to save these ecclesiastical beauties and for committed Christians to put down roots elsewhere. |
| There are plenty of examples of evangelism flourishing once the millstone is left behind: there are warehouse churches, skate-park churches, bakery churches, garage prayer-rooms, churches that meet in pubs, that meet in houses and so on. “Fresh Expressions” is the generic label for these innovative places of prayer. | There are plenty of examples of evangelism flourishing once the millstone is left behind: there are warehouse churches, skate-park churches, bakery churches, garage prayer-rooms, churches that meet in pubs, that meet in houses and so on. “Fresh Expressions” is the generic label for these innovative places of prayer. |
| But between the ostriches who want to retain the status quo and those radicals who want to lead an exodus is an interesting, and fertile, ground. In its report, the Church Buildings Review Group recommends nurturing what are called “festival churches”: buildings that become essentially village halls, venues for fruit and veg markets, for concerts, for classes and so on. | But between the ostriches who want to retain the status quo and those radicals who want to lead an exodus is an interesting, and fertile, ground. In its report, the Church Buildings Review Group recommends nurturing what are called “festival churches”: buildings that become essentially village halls, venues for fruit and veg markets, for concerts, for classes and so on. |
| These innovators, who have done stunning things with churches in recent years, position themselves as traditionalists. “The idea that churches should only be places of worship is quite a modern view,” says Matthew McKeague, head of regeneration at the Churches Conservation Trust. | These innovators, who have done stunning things with churches in recent years, position themselves as traditionalists. “The idea that churches should only be places of worship is quite a modern view,” says Matthew McKeague, head of regeneration at the Churches Conservation Trust. |
| Churches were originally communal buildings, places where logs, livestock and manuscripts might be stored. In broadening out the way churches are imagined, the trust has, for example, helped St Paul’s in Bristol to become a circus school. Of the trust’s 394 buildings (all “redundant” but still consecrated), 10 will this year be made available as “champing” sites (camping in churches). There is a limit to the uses (no casino, no pub, no alternative worship). But McKeague’s vision is broad: “I’d like to test a five-a-side football pitch in one, just net it in to protect the building.” | Churches were originally communal buildings, places where logs, livestock and manuscripts might be stored. In broadening out the way churches are imagined, the trust has, for example, helped St Paul’s in Bristol to become a circus school. Of the trust’s 394 buildings (all “redundant” but still consecrated), 10 will this year be made available as “champing” sites (camping in churches). There is a limit to the uses (no casino, no pub, no alternative worship). But McKeague’s vision is broad: “I’d like to test a five-a-side football pitch in one, just net it in to protect the building.” |
| Often the reinvention of the church involves a focus on wellbeing, both physical and mental. St Mary-at-the-Quay in Ipswich, a stunning Grade II listed medieval building, is about to become a branch of Suffolk Mind, the mental health charity. St Cuthbert’s in Copnor, near Portsmouth, hosts a GP surgery, a pre-school, a space for those with learning difficulties and offices for midwives and health visitors. It is an interesting overlap: churches are once again becoming places of hospitality, like the old-fashioned hospitals of both spiritual and medicinal healing, and healthcare professionals are recognising that the age and aesthetics of old churches can still somehow give people peace of mind. | Often the reinvention of the church involves a focus on wellbeing, both physical and mental. St Mary-at-the-Quay in Ipswich, a stunning Grade II listed medieval building, is about to become a branch of Suffolk Mind, the mental health charity. St Cuthbert’s in Copnor, near Portsmouth, hosts a GP surgery, a pre-school, a space for those with learning difficulties and offices for midwives and health visitors. It is an interesting overlap: churches are once again becoming places of hospitality, like the old-fashioned hospitals of both spiritual and medicinal healing, and healthcare professionals are recognising that the age and aesthetics of old churches can still somehow give people peace of mind. |
| We need to break down the idea that visitors have to be quiet. Just stand in the pulpit and shout out loud | We need to break down the idea that visitors have to be quiet. Just stand in the pulpit and shout out loud |
| Tourism is the inevitable hope mentioned by many but, interestingly, the block to that is often a human one. Many people are still uneasy about entering a church, worried about doing something wrong or sacrilegious, and fretful about the chance of both giving offence or being evangelised. Sarah Robinson, director of conservation at the trust, talks about the need “to break down the idea that visitors have to be quiet. I would want to say to the children who discover a trust church, ‘go and just stand in the pulpit and shout out loud’.” | Tourism is the inevitable hope mentioned by many but, interestingly, the block to that is often a human one. Many people are still uneasy about entering a church, worried about doing something wrong or sacrilegious, and fretful about the chance of both giving offence or being evangelised. Sarah Robinson, director of conservation at the trust, talks about the need “to break down the idea that visitors have to be quiet. I would want to say to the children who discover a trust church, ‘go and just stand in the pulpit and shout out loud’.” |
| In many ways the debate reflects wider issues within the church: whether to prioritise seclusion or mission, and whether to keep things reserved and sacred or allow them to get noisy and messy. But it is also about whether the Church of England maintains an outpost in every parish. The USP of the C of E has always been that its incumbents are responsible to the needs of all the parishioners. It is a grassroots service which, in an era of closing pubs, post offices and libraries, is now without precedent. | In many ways the debate reflects wider issues within the church: whether to prioritise seclusion or mission, and whether to keep things reserved and sacred or allow them to get noisy and messy. But it is also about whether the Church of England maintains an outpost in every parish. The USP of the C of E has always been that its incumbents are responsible to the needs of all the parishioners. It is a grassroots service which, in an era of closing pubs, post offices and libraries, is now without precedent. |
| The one thing on which almost all sides agree is that places of worship offer the community a rare sense of continuity and rootedness. Eddie Tulasiewicz, head of communications at the National Churches Trust, talks of these churches as being “a sort of Facebook timeline often dating back many hundreds of years”. | The one thing on which almost all sides agree is that places of worship offer the community a rare sense of continuity and rootedness. Eddie Tulasiewicz, head of communications at the National Churches Trust, talks of these churches as being “a sort of Facebook timeline often dating back many hundreds of years”. |
| The debate invariably comes down to money. If the festival church model leaves the parochial church councils still picking up the tab for the fabric of the building, congregations will be forced to raise even more funds and organise even more events. They will find themselves in the strange position of becoming comperes in the world of Christian entertainment. | The debate invariably comes down to money. If the festival church model leaves the parochial church councils still picking up the tab for the fabric of the building, congregations will be forced to raise even more funds and organise even more events. They will find themselves in the strange position of becoming comperes in the world of Christian entertainment. |
| Which isn’t, perhaps, so different to the role of priests and believers in medieval Britain. They were arguably bringing people to the fold through shows, art and culture. The church is even exploring the idea of “pioneer ministers” who are more like the wandering priests of old, going to live among the poor, with or without a building. | Which isn’t, perhaps, so different to the role of priests and believers in medieval Britain. They were arguably bringing people to the fold through shows, art and culture. The church is even exploring the idea of “pioneer ministers” who are more like the wandering priests of old, going to live among the poor, with or without a building. |
| As usual in Anglicanism, any change is likely to be a slowly emerging compromise. One of the key recommendations of Bishop John Inge’s report on the buildings is the creation of a “Church Buildings Commission for England”. But there are already dozens of large and small organisations addressing the issue in subtly different ways: not just those already mentioned, but also the Friends of Friendless Churches, the Historic Chapels Trust and so on. There are so many variables in each building that a one-size-fits-all solution is impossible. Not least because the most successful reimaginings of church spaces emerge from working with communities, rather than a paternalistic decision taken at national level. | As usual in Anglicanism, any change is likely to be a slowly emerging compromise. One of the key recommendations of Bishop John Inge’s report on the buildings is the creation of a “Church Buildings Commission for England”. But there are already dozens of large and small organisations addressing the issue in subtly different ways: not just those already mentioned, but also the Friends of Friendless Churches, the Historic Chapels Trust and so on. There are so many variables in each building that a one-size-fits-all solution is impossible. Not least because the most successful reimaginings of church spaces emerge from working with communities, rather than a paternalistic decision taken at national level. |
| There will be hits and misses along the way, but it does seem that the church is finally heeding Spencer’s warning that “unless the Church of England willingly sacrifices the wrong things, it may end up unwillingly sacrificing the right ones”. | There will be hits and misses along the way, but it does seem that the church is finally heeding Spencer’s warning that “unless the Church of England willingly sacrifices the wrong things, it may end up unwillingly sacrificing the right ones”. |
| Tobias Jones is the author of A Place of Refuge (Quercus) | Tobias Jones is the author of A Place of Refuge (Quercus) |
| CHURCH IN NUMBERS | CHURCH IN NUMBERS |
| Of the Church of England’s 15,700 places of worship, 9,000 are in rural areas, 4,800 suburban and 1,900 urban. | Of the Church of England’s 15,700 places of worship, 9,000 are in rural areas, 4,800 suburban and 1,900 urban. |
| 78% are listed buildings. | 78% are listed buildings. |
| The C of E is responsible for about 45% of England’s Grade I listed buildings. | The C of E is responsible for about 45% of England’s Grade I listed buildings. |
| Average attendance per church building is 30 in rural areas and 103 in urban. | Average attendance per church building is 30 in rural areas and 103 in urban. |
| Almost three-quarters of the church’s Grade I listed buildings are in rural areas, where only 17% of the population lives. | Almost three-quarters of the church’s Grade I listed buildings are in rural areas, where only 17% of the population lives. |
| Although rural churches have much smaller congregations, attendance per capita is 2.9%. This is almost double that of urban and suburban churches. | Although rural churches have much smaller congregations, attendance per capita is 2.9%. This is almost double that of urban and suburban churches. |
| Source: Report of the Church Buildings Review Group | Source: Report of the Church Buildings Review Group |
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