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By T. J. Gorringe

T.J. Gorringe's ebook displays theologically at the outfitted surroundings. After contemplating the divine grounding of developed area, he appears on the possession of land, the problems of housing (both city and rural) and considers the equipped atmosphere by way of group and artwork. The publication concludes with chapters that set every thing in the present framework of the environmental hindrance and query instructions the Church might be pursuing in construction for the long run.

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Extra info for A Theology of the Built Environment: Justice, Empowerment, Redemption

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It’s boring, pathetic, inhuman – like someone went into the architect’s department and said, “I want  houses – get the drawings in by half-three”. , p. . Cited in M. Drabble, A Writer’s Britain: Landscape in Literature (London: Thames & Hudson, ), p. . So Jeremy Seabrook wrote: ‘The estates have been constructed with the greatest parsimony of compassion and amenity. They are sketchy, spare and denuded. . They invite violence and negation: and the best to be hoped for from the people who are compelled to live here is a sullen and passive indifference’ (City Close-Up (Harmondsworth: Penguin, ), p.

The claim is, then, that we cannot do without Eliot’s ‘still point of the turning world’. The chaos of the homogeneity and relativity of profane space cannot sustain a world. A profane world is therefore, for Eliade, a contradiction in terms: it lacks the form imposed on chaos to make a world. Hegel agrees.  Now it is quite clear that space is not all on a level. Eliade instances the familiar image of a church. You step off the street and you are in a ‘different world’, a difference which can be accentuated by stained glass, candles and incense.

The exclusive mystery invoked by Cyril of Jerusalem, the power of Byzantine emperors and Angevin kings, the romance of the Virgin Queen, the deism of mercantile capitalism, the work ethic of seventeenth and eighteenth century Protestantism – all these have found expression in church buildings. So survival through time is one thing, but meaning is another. Lefebvre, Production, p. . J. Huizinga, The Waning of the Middle Ages (Harmondsworth: Penguin, ), p. . Constructed space and the presence of God  To instantiate the ideological power of buildings by pointing to the Church is of course highly ironic given the proud boast of the second century apologists that they had no shrines or altars.

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