First of all the case studies in the book are exclusively Anglican, which inevitably will narrow the potential readership to clergy working in parish settings, and those tasked with training them. The Wythenshawe case study concentrates on a community weaving project based at the William Temple Church. It comes over as a good story of an interesting example of a community art project, which at certain points touches Christian values and faith. But over the years I have heard or read numerous other accounts of church life in Wythenshawe, from different denominations and mission perspectives, which are not represented in the chapter. As a result I am reminded of a comment originally made by Anne Morissey (who write a foreword to the book) about the way the Church of England exudes "a sense of effortless superiority" in it's approach to community ministry.
The rest of the book continues in the same vein. The majority of the parishes involved are from a liberal catholic or radical tradition. Only the chapter from Eltham, with input from the Church Army, uses any evangelical language in its theological framing of the local story. Yet in doing so it largely rejects the evangelical priorities of sharing the Gospel, and calling people to repent, believe, follow Jesus and be baptised into the community of his church. Long experience of urban mission has shown there are big problems with such a formulaic approach, and that preaching AT people is mostly ineffective. However, if the local church on estates is to survive, become self supporting and self propagating, we need to work hard on talking about Jesus, making disciples, strengthening socially diverse worshipping communities, who engage with and serve their neighbourhood, and developing local Christian leaders. There doesn't seem to be much of this sort of good news reflected in the book, though there are many other places where it is happening.
I find the theological method of the book curious. It is based on pairing an academic theologian with a church leader and trying to listen to the voices of local residents. They then reflected on what they heard and produced chapters which still feel rather abstract and academic in style. While listening is always to be recommended, and contextual reflection on local stories is foundational for urban theology, it might have been helpful to use a more participatory approach where local people (Christians and others) worked together to generate conclusions and linking with Bible stories and themes. It is only in the final section of the book that the editor makes reference to Laurie Green's "Let's do Theology" which would have been my personal starting point for the whole project.
Reviewed by Greg Smith ,
Associate Research Fellow William Temple Foundation and Trustee of Urban Theology Union.
May 2023
