Among her other writings, see Norris, On Acedia and Me.
50. Cox, On Not Leaving It to the Snake, xv.
51. Ibid., xiv.
52. Cox, “The Secular City 25 Years Later.”
53. See thus, Hall’s own reflections on legacy as Remembered Voices, and those indebted to him, e.g. McCarroll’s Waiting at the Foot of the Cross, with a preface by Hall.
54. There are also later Winter volumes such as Elements for a Social Ethic and Liberating Creation: Foundations of Religious Social Ethics, as elaborated by Dorrien, Social Ethics in the Making with its subtitle purpose: Interpreting an American Tradition, 549–63; see also Winter and Witmar “The Problem of Power in Community Organizing.”
55. Winter, The New Creation as Metropolis, 11.
56. Ibid. 10, 11, 85.
57. See Cox, The Future of Faith; also his Fire from Heaven with its suggestive subtitle: The Rise of Pentecostal Spirituality and the Reshaping of Religion in the 21st Century on the flourishing of spirit-driven ministries, especially in the cities and not merely in Third World countries. This conveys Cox’s continued interests in what animates and revitalizes religion in the city time and again—as does his earlier Religion in the Secular City.
58. From the late Cherokee elder-anthropologist Bob Thomas via Terry Anderson, personal communication, February 7, 2012; cf. Cox in The Future of Faith on the age of the spirit, as Chapter 1: “An Age of the Spirit” and the “The experience of the divine is displacing theories about it,” 20.
59. A recent article by Vincent is “The Radical Tradition,” 2005, briefly comparing the counter-cultural “radicals” and the more establishment “co-existers.”
60. London’s East End for Leech is like that of the Italian novelist Ignacio Silone of Bread and Wine fame, who reflected out of the one valley of his family and personal life in virtually all of his writings. See Silone’s Emergency Exit, 63–64.
61. Glass is cited (at least) three times in Leech’s “Urbanism and its Discontents,” 98, 104, 112.
62. Leech, Prayer and Prophecy, 290; cf. his “Agenda for an Urban Spirituality” in Through Our Long Exile, Chapter 10.
63. See also the works and website offerings of the Franciscan Richard Rohr, the Jesuit John Dear, the Benedictine Joan Chittister and among Canadians, Ron Dart and Donald Grayston of The Thomas Merton Society (also, Canadian President Ross Labrie) and former United Church of Canada moderator and still a virtual circuit-rider, Bill Phipps.
64. See representatively with their instructive subtitles: Cities and Churches: Readings of the Urban Church, ed. Lee; Urban Theology: A Reader, ed. Northcott; Churches, Cities, and Human Community: Urban Ministry in the United States 1945–1985, ed. Green and Crossover City: Resources for Urban Mission and Transformation.
65. There are exceptions of course, especially within Canadian historical, denominational studies. The Presbyterian Church in Canada hosted a 1919 pre-General Assembly with a focus on city ministries, and John Moir draws due attention to the Presbyterian Church’s mandate (before splitting to form part of the United Church of Canada in 1925), to encourage an ecumenical cooperation in response especially to returning WW I veterans and immigrants, affirming that the only permanent cure for the evils of our time “requires an application of Christian principles to the whole conduct of life.” Enduring Witness, 213–14. For this reference, I am indebted to the Vancouver School of Theology’s Professor Richard Topping.
66. Shearer, “The Redemption of the City,” 194, cf. 191–96 for “Practical Christianity,” (italics added). I am indebted to VST’s Professor Richard Topping for this reference.
67. Green, Churches, Cities, and Human Community, 361.
68. Ibid., 362.
69. Ibid., Green, 363, citing H. Paul Douglas, The City’s Church. NY: Friendship Press, 1927.
70. This residency via the invitation of the CRC’s executive director, Michael Blair; see especially their concluding section “Hope, Home and Imagination” and opening reflections on cultural displacement so akin to Alexander’s “The Dislocation Theory of Addiction,” 57–84, (italics added). Elsewhere are the examples of Leech cited above and the experiences of the relationship of theological seminaries and “The Open Door Community,” both in Atlanta, Georgia as documented in A Work of Hospitality with its instructive subtitle: The Open Door Reader 1982–2003.
71. Crysdale, Churches Where Is, 110, 111.
72. Community Work in Canada, ed. Warf, Chapter 5 case study of “Just Society Movement.”
73. Blaikie, The Blaikie Report with its agenda subtitle: An Insider’s View of Faith and Politics, Bill having been was a New Democratic Party MP and United Church minister for 30+ years. See also Deb Cameron Fawkes, “There is a Power, Not Ourselves, That Makes for Righteousness” Tommy Douglas: Political Life as Religious Vocation for Douglas’ social gospel, influence of Christian realist theology, and his whole political career as a sustained vocation of ministry.
74. Fittingly “dedicated to all those good people who laboured in the vineyard but whose names are not recorded in these pages,” Batter My Heart. Sam’s father, Andrew Roddan, was a towering pastor, 1929–48, during the Depression, in and following the World War II era while with Vancouver’s First United Church. In addition to the latter’s The Church in the Modern City, see also Burrows, Hope Lives Here for specifics on Roddan, Chapter 3.
75. A Dream Not for the Drowsy, an undated, out of print United Church of Canada publication of the Task Group on the Church in the Metropolitan Core to the 1980 Division of Mission in Canada, 3, 5. Moves to re-issue this publication have thus far not succeeded due to alleged “budget cuts.”
76.
