Costing the Anglican Episcopate

The office and working costs of the 113 diocesan and suffragan bishops in the Church of England amounted to almost £15,600,000 during the year ending 31 December 2010, 4% more than in 2009, according to a 24-page report released by the Church Commissioners on 27 October 2011. Three-fifths of the expenditure was on office and support staff and 17% on the working costs of bishops. Details are given for each individual bishop, as they have been annually since 2000. Prior to that, only the aggregate cost of bishops was published. The report is available at:

http://www.churchofengland.org/media/1351515/bishops%20office%20and%20working%20costs%202010.pdf

However, the document does not tell the whole story. In particular, the Commissioners’ own administrative costs (£800,000) are excluded from the above total, as is the £5,100,000 they spent on the stipends, employer’s national insurance and pension contributions of bishops, and the £5,400,000 on maintaining the houses, office premises and gardens of the archbishops and diocesan bishops (the housing costs of suffragan bishops are met by the dioceses). Attempts by the Commissioners to save money by moving diocesan bishops out of their historic homes have caused much controversy, notably (of late) over Rose Castle, home to the Bishops of Carlisle since the thirteenth century.

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Occupy London and St Paul’s Cathedral

The photograph of St Paul’s Cathedral standing proud amid the chaos of the London Blitz was one of the most striking and iconic images of the Second World War, at once tangible evidence of a seeming miracle and a beacon of Britain’s endurance in adversity and of hope for eventual victory against the Axis Powers.

But the Cathedral has certainly been laid low during recent days by divisions among the Dean and Chapter over the Occupy London anti-capitalist campsite surrounding it, and by a flurry of criticism (some from within the Church of England) over the decision to shut the Cathedral completely for a week (on health and safety grounds) – something even the Luftwaffe failed to manage.

Now, thanks to a YouGov poll for today’s issue of The Sunday Times, we have the first real test of public opinion on the subject. A representative sample of 1,676 Britons aged 18 and over was interviewed online on 27 and 28 October 2011, and the results (with breaks by demographics) have been published in full at: 

http://today.yougov.co.uk/sites/today.yougov.co.uk/files/sunday_times_results_111028_vi_and_trackers_website.pdf

Respondents were somewhat split in their attitudes to the aims of the protesters, with 39% in support, 26% opposed, and 35% undecided. Not unexpectedly, the most significant variation was by current voting intention, 54% of Labourites backing the goals of the protesters, against 18% of Conservatives (with Liberal Democrats on 49%).

However, a simple majority (53%) of the sample was clear that the Cathedral authorities had been wrong to shut the building, rising to 60% among men and 64% of the over-60s. 31% backed the decision of the Chapter to close the Cathedral, including 40% of Conservatives. 16% said that they did not know what to think.

Somewhat fewer (47%) wanted the Cathedral and the Corporation of London to initiate legal proceedings to remove the protesters from outside the Cathedral. Conservatives (73%) were most in favour of this course of action, twice the proportion in the other two main political parties. 39% were against legal steps, with 13% undecided.

The decision of Dr Giles Fraser, the left-leaning Canon Chancellor of the Cathedral, to resign from his position last Thursday in opposition to the threat of legal action against the protesters, was welcomed by 31% of respondents (including 43% of the over-60s). This group perhaps contained some who applauded Fraser’s principled stand but doubtless also those who were glad to see the back of a ‘turbulent priest’. 42% considered that he had been wrong to resign, and 27% expressed no opinion.

The YouGov poll additionally covered the changes to the laws of royal succession agreed at the recent Commonwealth Heads of Government meeting in Australia. Unfortunately, the question posed about Roman Catholics did not reflect the specific amendment agreed, which was limited to those in the line of succession being able to marry a Catholic. No alteration is being mooted to the bar on a reigning monarch being a Catholic himself or herself, which is deemed incompatible with the constitutional role of the monarch as Supreme Governor of the Church of England.

Nevertheless, the question is not without value as a litmus-test of residual anti-Catholicism. Respondents were asked whether they thought the law should be changed to permit a Catholic to succeed to the throne. 48% agreed with the suggestion, 33% disagreed, and 19% had no view.

Agreement was greatest among Liberal Democrat voters (64%), whose official party policy is to separate Church and State, and among Scots (65%). Opponents of the proposition were most numerous among Conservative voters (45%) and the over-60s (42%).

The evolution of public opinion on this topic, and on the establishment of the Church of England more generally, can be traced in an academic journal article published last week: Clive Field, ‘“A Quaint and Dangerous Anachronism”? Who Supports the (Dis)Establishment of the Church of England?’, Implicit Religion, Vol. 14, No. 3, September 2011, pp. 319-41.

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Halloween Activities

With exactly one week to go to Halloween (All Hallows’ Eve), one-third of Britons may be planning to observe the day in some way, according to a new poll. TNS interviewed 1,030 British adults aged 16-64 online on 27-29 September 2011 about their expected activities during the month of October. Results are available at:

http://www.tns-ri.co.uk/_assets/files/OLB_222550WK39_October_activity.pdf

From a checklist, 32% of respondents said that they were planning to buy food and drink for Halloween and 32% other items for the day, such as sweets and decorations. Anticipated observance rose to one-half for those who were parents of children living in the household, falling to one-quarter for those without resident children.

More generally, two-fifths of younger people (aged 16-44) intended to make Halloween-related purchases. There was a sharp falling-off among the older age groups, with only 13% of the 55-64s expecting to buy food and drink and 19% other Halloween products. There were no great differences by social grade, but there were regional variations, with two-fifths of Scots planning Halloween purchases against one-quarter of Londoners.

Far fewer of the sample, 12%, thought they might go trick or treating. The proportion rose to 29% for parents of children in the household, compared to 5% who had no children at home. It was somewhat under one-fifth for those aged 16-44 but a mere 2% for the 55-64s. At 9%, the number was lower in the Midlands than in the rest of Britain (13%).

These percentages derive from a survey conducted one month before the event, and it remains to be seen whether expectations will be translated into actions. If they are, however, it looks as though Halloween’s penetration of British society (from Ireland and America) may be steadily increasing.

Our two posts of 1 and 31 October 2010 give some indication of the findings of previous polls and of the economic value of the Halloween retail market. See:

http://www.brin.ac.uk/news/?p=629

http://www.brin.ac.uk/news/?p=686

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Beyond 2011

The Office for National Statistics launched a public consultation on 17 October 2011 for its ‘Beyond 2011’ programme, which is to examine options for producing detailed information about small areas and neighbourhoods that has traditionally been a core output from the decennial population census.

It is said that the programme ‘will consider a range of alternative methods, including established census methods or reusing information that has already been collected from the public. A system that makes use of data already collected may deliver a more cost-effective way of providing more frequent statistics, with reduced public burden.’

The public consultation, which is the first stage of a four-step process, will run until 20 January 2012. Responses can be submitted online, by email or by post. The consultation extends to England and Wales only, since there are parallel exercises for Scotland and Northern Ireland. The document is available at:

http://www.ons.gov.uk/ons/about-ons/consultations/open-consultations/beyond-2011—public-consultation/index.html

The consultation questionnaire covers three main areas:

  • What are users’ current requirements for data, and how are these requirements likely to change? How will they be impacted if the data were not to be collected by Government? 
  • What alternative data sources might be able to provide the required information? 
  • How should Government balance the potentially conflicting priorities of frequency, accuracy and geography in data collection?

Religion is expressly listed as a data topic, and there is thus an opportunity to answer each of the sections of the questionnaire with religion in mind. Hopefully, BRIN users will wish to respond. A consultation on the content of the 2011 census, which ran between May and August 2005, identified data on religion as a high user requirement.

The second stage of the ‘Beyond 2011’ process (February 2012 to mid-2013) will research and assess all available options, to see which best meets the needs identified. The third stage will be a further public consultation in summer 2013, focusing on possible solutions. The final stage (mid-2013 and early 2014) will develop the final recommendations.

Meanwhile, the initial, high-level outputs from the 2011 census for England and Wales are due for release in July 2012.

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Restudies of Religion in English and Welsh Communities

Steve Bruce, who has been Professor of Sociology at the University of Aberdeen since 1991, has been engaged since 2007 on an extended reappraisal of religious change in Britain since 1945, made possible by the award of a Leverhulme Trust senior research fellowship.

A novel feature of his project has been micro-analyses of institutional and ‘popular’ religion, based on a series of restudies of classical post-war sociological surveys of individual communities. Within the last year, Bruce has had published four articles in academic journals derived from these restudies.

Bibliographical details are shown below, including a link to the pay-per-view online version. Some indication is also given of the principal religious statistics which Bruce has compiled in each case. However, it should be noted that the articles are also rich mines of qualitative data.

‘Religion in Rural Wales: Four Restudies’, Contemporary Wales, Vol. 23, 2010, pp. 219-39.

http://www.ingentaconnect.com/content/uwp/cowa/2010/00000023/00000001/art00015

Restudies of Llanfrothen Ffestiniog, Gwynedd by Isabel Emmett in A North Wales Village (1964); Llanuwchllyn-Llangower, Gwynedd by Trefor Owen in ‘Chapel and Community in Glan-llyn, Merioneth’, Welsh Rural Communities, eds Elwyn Davies and Alwyn Rees (1960); Llanfihangel yng Ngwynfa, Powys by Alwyn Rees in Life in a Welsh Countryside (1950); and Llansantffraid Glyn Ceiriog, Wrexham by Ronald Frankenberg in Village on the Border (1957). All four communities were located in Welsh-speaking areas of north and mid Wales.

Includes tables of religious affiliation in Llanfrothen in 1962 and 2009; Llanuwchllyn-Llangower in 1950, 1990, 2002 and 2007; Llanfihangel yng Ngwynfa in 1940, 1997 and 2008; and Llansantffraid Glyn Ceiriog in 1953 and 2008. Also a table of religious affiliation and social correlates for all four communities from the 2001 census.

‘A Sociology Classic Revisited: Religion in Banbury’, Sociological Review, Vol. 59, No. 2, May 2011, pp. 201-22.

http://onlinelibrary.wiley.com/doi/10.1111/j.1467-954X.2011.02003.x/abstract

Restudy of Banbury, Oxfordshire by Margaret Stacey in Tradition and Change (1960) and Margaret Stacey, Eric Batstone, Colin Bell and Anne Murcott, Power, Persistence and Change (1975).

Includes tables of church adherence and membership in 1950 and 1967, of church membership and attendance in 2010, and of Bruce’s corrected estimates of church membership in 1950, 1967 and 2010.

‘Secularisation, Church and Popular Religion’, Journal of Ecclesiastical History, Vol. 62, No. 3, July 2011, pp. 543-61.

http://journals.cambridge.org/action/displayAbstract?fromPage=online&aid=8286138&fulltextType=RA&fileId=S0022046909992715

Restudy of Staithes, north Yorkshire by David Clark in Between Pulpit and Pew (1982).

Includes table of Methodist membership at various dates between 1945 and 2005.

‘Methodism and Mining in County Durham, 1881-1991’, Northern History, Vol. 48, No. 2, September 2011, pp. 337-55.

http://www.ingentaconnect.com/content/maney/nhi/2011/00000048/00000002/art00010

Partial restudy of the Deerness Valley, County Durham by Robert Moore in Pitmen, Preachers and Politics (1974), with new research by Bruce on Upper Teesdale and the Peterlee area (east coast).

Includes tables of Methodist members and Anglican Easter Day communicants for census years between 1851 and 1991.

Unsurprisingly, Bruce reveals in all seven restudies that there has been a significant decrease in religious belonging over the years, relative to population, which he naturally interprets as further evidence for the secularization thesis, for which he has been for so long a leading proponent. He has recently restated the thesis in his book Secularization: in Defence of an Unfashionable Theory (2011).

However, the articles are not simply a blunt attempt to shoehorn grassroots data to fit the national picture. Although the restudies are inevitably less thorough than the original enquiries, they are based upon some fieldwork by Bruce in each locality, and he has undertaken at least some of the necessary background historical research in libraries and archives. He is also at pains to expose and to explain diversity in each community. 

The Banbury essay contains a useful methodological section exploring the challenges and opportunities of undertaking such restudies. Naturally, additional restudies of religion would potentially be possible in the future, for instance of Rawmarsh and Scunthorpe by Bill Pickering in 1954-56 and of Billingham by Peter Kaim-Caudle in 1957-59 and 1964-66.

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Chaplaincy to the Armed Forces

The Ministry of Defence (MoD) is spending £22 million annually on employing 280 Christian chaplains across the three armed services, according to the MoD’s reply to a request under the Freedom of Information (FOI) Act made by the National Secular Society (NSS) and summarized in a press release issued by the NSS today. See:

http://www.secularism.org.uk/mod-spends-gbp22-million-a-year.html

In the light of this finding, the NSS has written to defence minister Andrew Robathan to question the expenditure, asking that either the Churches fund the chaplains themselves or the MoD converts their role into a secular ‘pastoral care’ service, for which anybody can apply. A MoD spokesman has said that chaplaincy spend is ‘currently being assessed’.

The FOI request also revealed that, as a rule, only 30% of chaplains are preparing for, on, or recovering from military operations at any one time. In the case of army chaplains, just 20 of 150 are currently on active service, while 18% are on medically limited deployability and a further 7% classed as medically non-deployable.

Christian chaplains employed by the MoD are commissioned officers, with a starting salary of £37,172, rising to £55,857 after 15 years. The armed forces also retain five civilian chaplains to care for Buddhist, Hindu, Sikh, Jewish and Muslim service personnel.

For the religious affiliation of the armed forces, see our recent post at:

http://www.brin.ac.uk/news/?p=1428

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Should Ethics be Taught?

While church connection helps to promote moral and ethical behaviour and worldviews among young people, religious schools do not have a consistently positive impact in that regard.

This is the inference which can be drawn from the charts and summaries contained in a somewhat skeletal report entitled Should Ethics be Taught? Published a few months back, it is available to download at:

http://www.moneyandmorals.org/resources/userfiles/Jabe%20MM%20Survey%20Web%202011%20-%20Printed%20version.pdf

Commissioned by the Money & Morals secondary school programme, a project of the Jewish Association for Business Ethics, the underlying data in the report derive from questionnaires completed by 10,000 year 9 and 10 pupils (aged 13 to 15) at schools in England and Wales in 2008-10. They were compiled by Jemma Penny, of the St Mary’s Centre in Wales, in association with Professor Leslie Francis of the University of Warwick.

Churchgoing students were found to be less likely to condone cheating in examinations, fare-dodging on public transport and shoplifting than their non-worshipping counterparts. However, pupils at religious schools were actually more tolerant of all three moral failings than those at county schools. 

Churchgoing students also tended to be more positive about their future life in the workplace than non-church-attenders. But differences between pupils at religious and county schools on these questions were less conclusive, albeit the former were 3% more optimistic about the contribution which they could make to the world than the former (69% versus 66%).

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Spirituality in the Ascendant?

Spirituality and mystical beliefs are taking over from religion in Britain, according to the spin being put on the results of a new poll. It was commissioned to support a major marketing and publicity campaign launched by HarperCollins on 17 October 2011 for Paulo Coelho’s new novel, Aleph, a story of spiritual renewal and growth in the face of a grave personal crisis of faith.

As is often the case with such marketing-led surveys, it is exceedingly difficult to track down details of methodology and results, and the following blog, posted mainly ‘for the record’, has mostly been pieced together from second-hand reports in the Daily Express and Daily Telegraph. It would appear that 2,000 adult Britons were quizzed online.

Exactly one-quarter of interviewees described themselves as religious and almost the same number as spiritual, with avowed atheists at 17%. Other responses are not available, nor were any comparative data given, so the headline spin cannot be evidenced. There were certainly 10% fewer professed ‘spirituals’ in this survey than in a recent YouGov poll featured by BRIN at: http://www.brin.ac.uk/news/?p=1437

When asked ‘What do you believe happens when we die?’ one-half the sample said that we go on to another existence, much the same proportion as in a Populus study for The Sun in 2005. This total included 20% who mentioned heaven or hell, 18% reunification with loved ones, 11% reincarnation, and 5% reappearance as ghosts. But 37% thought that we simply rest in peace or there would be nothing after death.

36% subscribed to Karma, the idea that bad behaviour in this life may result in a less favourable afterlife. The figure was similar to the 32% obtained by Populus six years ago.

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Christian Research – What is the Future?

The restructuring at Christian Research, which we covered on 16 September last – http://www.brin.ac.uk/news/?p=1405 – seems to have attracted relatively little interest in the Christian media. Nor has the parent body, Bible Society, been publicly forthcoming about its future plans for the membership-based organization. 

However, Christian Research itself has now sent out, albeit belatedly, the September bi-monthly mailing to members. Included is what is announced as the last edition of In Touch. This regular newssheet is being discontinued on account of the fact that Christian Research’s ‘resource is stretched to its limits’. 

In Touch briefly discusses the changes which have taken place at Christian Research recently, notably the redundancy of Benita Hewitt, and apologizes ‘for any inconvenience or upset these changes may bring’. It is said that updates will be announced on the Christian Research website and in the monthly email bulletin, Research Brief, to which non-members can subscribe for free.

In Touch also reports the following, which is worth quoting in full:

‘Christian Research is now moving in to different ways of uncovering fresh exploration and insight in to the Christian world and the products and services provided through this.’

‘We are currently building a panel of Christians to engage with through questionnaires and discussions on topical and challenging subjects from the Christian and secular world. We are certain that these fresh insights and connections will enable us to continue serving our clients and supporters to fulfil our purpose in the Christian community.’   

Is this, one wonders, the start of an online panel of churchgoing Christians to rival the commercial panel (Cpanel) operated by ComRes since 2008? Will it lead to quantitative research outputs, or will it effectively be a large-scale ‘focus group’? If the former, how will the panel be recruited and its representative nature guaranteed?

More substantively, how is Christian Research consulting its members about options for the future? Their views do not seem to have been actively solicited.

In Touch says nothing about the future of the printed bi-monthly magazine Quadrant, which is mostly distributed to paid-up members of Christian Research only. This is edited, apparently on an outsourced basis, by Graham Sharp, advised by a one-person editorial board.

The September issue of Quadrant was another enclosure in the mailing and comprises the customary mix of religious and social data. The quantitative religious stories have largely already featured on BRIN, although, in keeping with Christian Research’s recent philosophy, there is also a cheery report on the statistical fortunes of the Established Church (‘CofE not on danger list’).

Whatever may be the case for the Church of England, those who have come to depend upon and to respect the reports and statistics generated by Christian Research over many years, not least during Peter Brierley’s time at the helm, will surely conclude, on present evidence, that Christian Research is on a danger list, unless Bible Society can demonstrate a transparent strategy and resource plan for the short- and long-term future.

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National Jewish Student Survey, 2011

‘Jewish students are comfortable being openly Jewish at British universities, despite having concerns about attitudes to Israel on campus. Their commitment to Israel and the Jewish people is robust, but their appreciation of their personal social responsibility lacks muscle.’

These are some of the headlines from the first National Jewish Student Survey (NJSS), overseen by JPR, the Institute for Jewish Policy Research, and published on 4 October 2011. Written by David Graham and Jonathan Boyd, Home and Away: Jewish Journeys towards Independence – Key Findings from the 2011 National Jewish Student Survey can be downloaded from:

http://www.jpr.org.uk/downloads/NJSS_report%20final.pdf

The research was commissioned by the Union of Jewish Students (UJS) in partnership with the Pears Foundation. It was funded by the Pears Foundation, with additional support from UJIA, Rothschild Foundation (Hanadiv) Europe and the Maurice Wohl Charitable Foundation.

Quantitative fieldwork (there was also a qualitative phase, of focus groups) was carried out online by Ipsos MORI between 15 February and 15 March 2011. There were 925 valid responses from Jewish students, covering 95 different institutions, which IPR estimates to equate to from 11% to 14% of the total UK Jewish student population. In addition, there were 761 valid responses to a parallel general student survey, run for benchmarking purposes.

Since Jewish students comprise just 0.5% of all full-time higher education students in the UK, they are not easy to reach through normal random or quota sampling methods. Instead, IPR contacted them via the UJS database, a network of 17 Jewish student nodes, and a modest advertising campaign. Three-fifths of responses eventually derived through UJS as a contact source.

IPR is sensitive to the potential weaknesses of this methodology, which are explored in a section of the report (pp. 65-7) on ‘how representative is the NJSS sample?’ The main conclusions are that, while the sample was reasonably balanced in terms of Jewish denominational backgrounds, it was skewed towards students who were more Jewishly engaged.

With this caveat, we may note some of the key statistics from the study:

  • Half of Jewish students attended just eight out of 113 higher education institutions (Universities of Birmingham, Cambridge, Leeds, Manchester, Nottingham, Oxford, Kings College London, and University College London), against 9% of the national student body 
  • When choosing a university, 45% did so primarily for the course, 23% for the institution’s reputation, 11% for its league table performance, and 10% for its Jewish population size 
  • The most popular courses followed by Jewish students were medicine, politics, and business and finance, and they were three times less likely to be studying education than students in general 
  • Israel and Jewish Studies formed a component of their courses in relatively few instances (18% and 12% respectively), and this was mostly only a small part of the course 
  • 52% of Jewish students described themselves as religious and 41% as secular, with 53% connected to their home synagogue and 34% to the university Jewish chaplaincy 
  • When students were on campus, their levels of Jewish practice diminished compared to when they were at home, but socializing in Jewish circles substantially increased
  • 59% of Jewish students were always open about being Jewish on campus and 35% sometimes open, the remainder concealing their Jewish identity 
  • 31% reported that all or nearly all their closest friends were Jewish, and 29% that more than half were – this was particularly true of students assessing themselves as religious
  • 21% were concerned about anti-Semitism at their university and 42% reported having experienced or witnessed an anti-Semitic incident since the beginning of the academic year
  • 92% had visited Israel and 89% entertained positive feelings towards Israel (with 11% negative or ambivalent), in contrast to the general student population where 63% had no feelings either way about Israel 
  • 38% were concerned about anti-Israel sentiment on campus, the same number as felt that Israel was treated unfairly in their students’ union 
  • 85% agreed that being Jewish is about ‘strong moral and ethical behaviour’, but fewer (two-thirds) that it is about donating funds to charity, volunteering for a charity, or supporting social justice causes 
  • 72% agreed that it is important for a Jew to marry another Jew, although 50% of those who had been in a relationship had dated a non-Jewish partner 
  • 76% were worried about passing their exams, 68% about finding a job, 41% about living up to the expectations of their parents, and 39% about paying off financial debts 
  • Jewish students were more likely than students in general to have relationship issues, feelings of loneliness, and personal health concerns

For BRIN’s coverage of the launch of the NJSS last February, see:

http://www.brin.ac.uk/news/?p=900

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