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 A CHRISTIAN THEOLOGY OF PLACE

The place in which we stand is often taken for granted and ignored in our increasingly
mobile society. Differentiating between place and space, this book argues that place
has very much more influence upon human experience than is generally recognized
and that this lack of recognition, and all that results from it, are dehumanizing.

John Inge presents a rediscovery of the importance of place, drawing on the resources
of the Bible and the Christian tradition to demonstrate how Christian theology should
take place seriously. A renewed understanding of the importance of place from a
theological perspective, has much to offer in working against the dehumanizing
effects of the loss of place. Community and places each build the identity of the other;
this book offers important insights in a world in which the effects of globalization
continue to erode people's rootedness and experience of place.
 Explorations in Practical, Pastoral and
Empirical Theology
Series Editors: Leslie J. Francis, University of Wales, Bangor, UK
and Jeff Astley, University of Durham and Director of the North of England Institute
for Christian Education, UK

Theological reflection on the church's practice is now recognized as a significant

element in theological studies in the academy and seminary. Ashgate's new series in
practical, pastoral and empirical theology seeks to foster this resurgence of interest
and encourage new developments in practical and applied aspects of theology
worldwide. This timely series draws together a wide range of disciplinary approaches
and empirical studies to embrace contemporary developments including: the
expansion of research in empirical theology, psychological theology, ministry
studies, public theology, Christian education and faith development; key issues of
contemporary society such as health, ethics and the environment; and more
traditional areas of concern such as pastoral care and counselling.

Other titles published in this series:

Ordinary Theology
Looking, Listening and Learning in Theology
Jeff Astley

The 'Empty'Church Revisited

Robin Gill

Sin and Forgiveness

New Responses in a Changing World
Kay Carmichael

God, Human Nature and Education for Peace

New Approaches to Moral and Religious Maturity
Karl Ernst Nipkow
A Christian Theology of Place

JOHN INGE

O Routledge
S^^ Taylor & Francis Group
LONDON AND NEW YORK
First published 2003 by Ashgate Publishing

Published 2016 by Routledge

2 Park Square, Milton Park, Abingdon, Oxon OX14 4RN
711 Third Avenue, New York, NY 10017, USA

Routledge is an imprint of the Taylor & Francis Group, an informa business

Copyright © John Inge 2003

All rights reserved. No part of this book may be reprinted or reproduced or utilised
in any form or by any electronic, mechanical, or other means, now known or
hereafter invented, including photocopying and recording, or in any information
storage or retrieval system, without permission in writing from the publishers.

Notice:
Product or corporate names may be trademarks or registered trademarks, and are
used only for identification and explanation without intent to infringe.

British Library Cataloguing in Publication Data

Inge, John
A Christian theology of place. - (Explorations in
practical, pastoral and empirical theology)
1. Place (Philosophy) 2. Philosophical theology. 3. Sacred
space
I. Title
263'.042'01

Library of Congress Cataloging-in-Publication Data

Inge, John, 1955-
A Christian theology of place / John Inge.
p. cm. ~ (explorations in practical, pastoral, and empirical theology)
Includes bibliographical references.
ISBN 0-7546-3498-1 (alk. paper) - ISBN 0-7546-3499-X (pbk: alk. paper)
1. Sacred space. I. Title. II. Series.

BV895.154 2003
231.7--dc21
2002043964

ISBN 13: 978-0-7546-3499-7 (pbk)

Typeset by IML Typographers, Birkenhead, Merseyside

To Denise without whom, for me, any place would be impoverished
This page intentionally left blank
 Contents

Introduction ix
Acknowledgements xiii

1 Place in Western Thought and Practice 1

The Demise of Place 1
Protests at This Prevailing Discourse 13
Conclusion 32

2 Place and the Scriptures 33

The Old Testament 33
The New Testament 47
Conclusion 58

3 Place and the Christian Tradition: A Sacramental Approach 59

The Sacramental World View 59
A Relational View of the Sacrament of Place 78
Conclusion 89

4 Place and the Christian Tradition: Pilgrimage and Holy Places 91

Pilgrimages 91
Shrines 103
Conclusion 122

5 A Renewed Appreciation of Place: An Offering to the World 123

Place and Humanity 123
Ultimate Hope for an Ultimate Place 139

Bibliography 145
Index 157

Vll
This page intentionally left blank
 Introduction

This book argues that place is very much more significant than is generally
recognized. That we all need 'a place to stand' goes without saying, but most people
do not perhaps stop to reflect very deeply on what effect such places have upon them
and why. It has been my good fortune to live in some remarkable places and, probably
as a result of this, I have long been interested in place. I spent my teenage years in
Canterbury before living within a stone's throw of Durham Cathedral. From there I
moved to Oxford before beginning work within the shadow of Lancing College
Chapel, the largest private chapel in the world. I subsequently spent time in Harrow-
on-the-Hill before moving to Wallsend, a place with a history to conjure with. Not
only was it the place where Hadrian's Wall came to its eastern end, it later developed
fame as the place where the Mauritania and the Ark Royal had been built. In the
latter half of the twentieth century, while it was still, in my experience, a wonderful
place to be, it had fallen upon hard times and showed many signs of inner-city
deprivation.
What made me reflect more systematically about the importance of place was
moving from there to minister at Ely Cathedral. It was an interesting transition, and
not just because they are very different places indeed. What really set me thinking
was the casual manner in which people referred to Ely as a 'holy place'. I began to
wonder whether this implied that God approves of some places more than others - a
proposition I found rather offensive. However, if it was not the case, I had to work out
what possible grounds there could be for calling any place holy. For it seemed to me
that Ely Cathedral was indeed a holy place. I began to research what had been written
on place in theology, and found it to be very little. My disappointment impelled me
towards other disciplines where I encountered the same paucity of material. This
struck me as surprising. One could be forgiven for thinking that there would be a
great deal of theological writing on place, since its importance in the Bible should be
apparent even to the casual reader. But absence of consideration of it in other
disciplines puzzled me, too, though. Our existence as embodied beings means that
place is as necessary to us as the air we breathe but, more than that, it seems to me that
our human experience is shaped by place. Why was place not deemed worthy of
consideration?
Meditating on this question I began to realize that place had been eliminated from
discourse in Western society by a long and complicated process that I attempt to trace
in the first chapter of this book. Not only has there not been much discussion of place
in the intellectual arena, but there has been what might be termed a 'loss of place' in
human experience for very many people in the recent past. My research - and my
ix
x Introduction

experience - led me to believe that this loss is dehumanizing. Moreover, I was

convinced that the Bible and the Christian tradition held within them the resources for
a rediscovery of the importance of place.
In order to substantiate this claim and to demonstrate that Christian theology
should take tyhe concept of place seriously, I turn in Chapter 2 to a detailed
examination of the attitude of the scriptures to place. This study confirms that place is
a very important category in the Old Testament and that the narrative supports a
three-way relationship between God, people and place in which all three are
essential. Turning to the New Testament I suggest that, although there is no longer a
concentration upon the Holy Land and Jerusalem, the incarnation affirms the
importance of the particular, and therefore of place, in God's dealings with humanity.
Seen in an incarnational perspective, places are the seat of relations or the place of
meeting between God and the world.
In the light of this, Chapter 3 proposes that the most constructive manner in which
to view place from a Christian perspective is sacramentally. I examine the concept of
sacrament and trace its extension from the Church's sacraments to a wider
application in the material world. Agreeing with those who emphasize that the notion
of sacrament must be grounded in event, I point to the importance of place in human
encounter with the Divine, beginning with Jacob's encounter at Bethel and
continuing through the scriptures and tradition. I term such encounters 'sacramental
events' and go on to argue that, far from being isolated incidents given only to a few,
such 'sacramental events' are a very common part of Christian experience, and that
the place in which such events occur is not merely a backdrop to the experience, but
an integral part of it. I propose that the relational view of place, people and God,
which emerges in Chapter 2 as the biblical paradigm, is retained in such encounters.
'Sacramental encounters' then become built into the story of such places, and I enlist
the support of scholars of other disciplines to elucidate how this can happen in a
manner which allows for the development of holiness across time and the resulting
emergence of'holy places'.
Chapter 4 looks at the way in which holy places so understood have been an
integral part of the Christian tradition from the earliest times, particularly as seen in
the phenomenon of pilgrimage. Pilgrimage is a dynamic model which links people,
place and God in a manner which is consonant with the biblical paradigm to which I
have referred above. Examining its history, I show how pilgrimage to the Holy Land
and Jerusalem grew in popularity and was accompanied by the emergence of a sacred
geography of holy places across Christendom. Pilgrimage to such holy places, where
God's love had been made manifest in 'sacramental encounter' and the resulting
witness of holy men and women, was a vital ingredient of Christian life in medieval
times, and has remained so for many since the Reformation. Having characterized
pilgrimage as an authentic Christian phenomenon, I examine the theology of shrines
to which such pilgrimage is made, and look at the manner in which the shrine can act
as a memorial to the saving events of Christian history, a prophetic presence in the
midst of secular society, and an eschatological sign of God's future. I then go on to
suggest that there is a good case for treating all churches as shrines, for if holy places
are those in which 'sacramental encounter' takes place, then churches are certainly
holy places as a result of regular Eucharistic celebration and the development of a
Christian community associated with the place. Churches so regarded can help to
 Introduction xi

root the worshipping community in its faith, nurture its prophetic witness, and speak
eschatologically of its destination in a manner which maintains a proper biblical
relationship between people, place and God. This means that holy places, as well as
the Christian communities associated with them, can then act as a witness to the
world.
Finally, in Chapter 5,1 look at the manner in which a renewed understanding of the
importance of place from a theological perspective has much to offer to attempts by
scholars of other disciplines to work against the dehumanizing effects of the loss of
place. Churches viewed sacramentally can demonstrate the importance of place in
human experience. Further, the relational view of place which emerges as the proper
Christian attitude in this study sheds light upon the complex interaction which
characterizes the manner in which people interact with the places they inhabit.
Community and places each build up the identity of the other. This is an important
insight in a world in which the effects of globalization continue to erode people's
rootedness and experience of place. Attention given by the Christian community to
place in general, and not just to holy places, will not only therefore afford nourish-
ment to the community itself, but will be a powerful prophetic action. However, at the
same time, the Church must witness to the fact that all places in this world are
penultimate. I conclude, therefore, with an examination of what it might mean to
speak of'ultimate place', and suggest that belief in the resurrection of the body might
imply implacement of that body in the hereafter.
This work began, as I intimated above, as an attempt to address the question of
what it might mean to call a place 'holy', but that attempt has led me to ask many
other questions. I hope that this book will make some small contribution to a recovery
of a sense of place in Western society, particularly for those who feel dislocated and
displaced. I believe that if we were all able to rediscover the significance of place,
vital aspects of our humanity would be renewed. For place is crucial both in the here
and now and in eternity: Jesus implies as much when he tells his disciples that he is
going to prepare a place for them.

September 2002 John Inge

This page intentionally left blank
 Acknowledgements

This book grew out of a doctoral thesis, and I am grateful to Ann Loades for all her
encouragement in that work. It would not have been completed without a sabbatical,
and thanks are due to the Dean and Chapter of Ely for granting me one during the
autumn of 2000. During it I was fortunate to have a Visiting Scholarship at Duke
University, and I owe a debt of gratitude to Duke, and especially to Geoffrey
Wainwright for his assistance in arranging it. Others who have offered help in various
ways during the writing of this book include Jeff Astley, Walter Brueggemann,
Marianne Felter, David Ford, Daniel Hardy, Stanley Hauerwas, Al McFadyen,
Bridget Nichols, Philip Sheldrake and Sam Wells. I offer my thanks to them, and
most of all to my wife Denise, whose quiet and unwavering support was more crucial
than she knows.

Xlll
This page intentionally left blank
 Chapter 1

Place in Western Thought and Practice

The Demise of Place

Place and Space

In order to be clear about the use of terms we need to begin by teasing out the
difference between the two terms 'space' and 'place' as I shall use them in what
follows. Many people, including theologians, use the terms interchangeably, but this
leads to the concept being rather unclarified. Einstein pointed out the difficulty when
he wrote that when different authors use words like 'red,' hard' or 'disappointed', no
one doubts that they mean more or less the same thing, because 'these words are
connected with elementary experiences in a manner which is difficult to misinterpret.
But in the case of words such as "place" or "space", whose relation with
psychological experience is less direct, there exists a far reaching uncertainty of
interpretation'.1 The situation is complicated by the fact that, as the geographer David
Harvey reminds us, the term 'place' has an extraordinary range of metaphorical
meanings: 'We talk about the place of art in social life, the place of women in society,
our place in the cosmos, and we internalise such notions psychologically in terms of
knowing our place, or feeling that we have a place in the affections or esteem of
others.'2 He goes on to remind us that by putting people, events and things in their
proper place we express norms, and concludes that 'place' is one of the most multi-
purpose words in the English language.
Even when we restrict our attention to physical place, we have to contend with the
fact that, as another geographer, Yi-Fu Tuan, observes 'space and place are basic
components of the lived world; we take them for granted which means that "in
experience, the meaning of space often merges with that of place".'3 However,
despite all these difficulties, it is possible to see broad differences between the way in
which the words are used, since 'space' is more abstract than 'place'. What begins as
undifferentiated space becomes place as we get to know it better and endow it with
value. It is from there, from the security and stability of place, we are aware of the
openness, freedom and threat of space, and vice versa. These observations elucidate
some basic points about the way in which the two words are in general use. When we
think of space, most of us will tend to think of 'outer space' and 'infinity', but when
we think of place, on the other hand, we will tend to think of locality, a particular spot.
What is undifferentiated space becomes for us significant place by virtue of our

1
Albert Einstein in his foreword to Jammer, M. (1969), xii.
2
Harvey, D. (1993), 3.
3
Tuan,Y.-F.(1977),3.

1
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