Category Archives: Religion

Berger on four benefits of religious pluralism

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In First Things, Peter Berger discusses the benefits of religious pluralism for religious faith:

“First benefit: It becomes more difficult to take a religious tradition for granted. Acts of decision become necessary”…

“Second benefit: Freedom is a great gift, and pluralism opens up new areas of freedom,” according to Berger…

“Third benefit: If pluralism is combined with religious freedom, all religious institutions become in fact voluntary associations”…

“Fourth benefit: Pluralism influences individual believers and religious communities to distinguish between the core of their faith and less central elements,” according to “The Good of Religious Pluralism.”

This would be a more specific version of two arguments made by sociologists of religion in recent years:

  1. Some have argued that religion, as a whole, has positive effects on society as religious people tend to vote more, participate in more religious and civic activities, and give to others. In this argument, religion itself is made better – such as agreeing to basics about the faith rather than fighting over less essential elements – and this would presumably then help the broader society by having religious groups that are softer around the edges.
  2. Competition between religious groups – made possible in the United States by freedom of religion as well as the separation of church and state – actually enhances religious life as groups compete for adherents. Berger’s argument is specifically about a kind of pluralism where religious groups can peacefully interact and enhance each other. It would be interesting to then hear him discuss places where religion is pervasive but pluralism is either tenuous (competition still happens but it is violent or state-sponsored) or nonexistent.

Some NJ suburbanites not happy with Orthodox influx

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The New Jersey suburb of Toms River is up in arms regarding numerous Orthodox families moving in:

These days, though, most homeowners draw the blinds, retreating from brushes with a fast-growing Orthodox Jewish community that’s trying to turn a swath of suburban luxury 10 miles (16 kilometers) from Atlantic beaches into an insular enclave. The rub, a township inquiry found, is “highly annoying, suspicious and creepy” tactics used by some real-estate agents…

“It’s like an invasion,” said Thomas Kelaher, Toms River’s three-term mayor, who’s fielded complaints from the North Dover section since mid-2015. “It’s the old throwback to the 1960s, when blockbusting happened in Philadelphia and Chicago with the African-American community — ‘I want to buy your house. You’ll be sorry if you don’t.’ It scares the hell out of people.”

The upset has its roots in adjacent Lakewood, home to yeshivas including Beth Medrash Govoha, among the world’s biggest centers for Talmudic study. Scholars typically marry young and start large families that maintain strict gender roles and limit interaction with secular society…

The opposition, he said, has nothing to do with dislike of Jews, but with a fear that Toms River will become like Lakewood’s more tattered sections, with cars parked on lawns, overgrown landscaping, trash piled at curbs and residents crowding single-family homes.

As the article notes, this sounds similar to the tactics employed against different racial and ethnic groups in the first half of the 20th century: fear, worries about changing the character of the community and providing new social services, enforcing zoning laws, pushy slash creepy real estate agents, the potential for declining property values. Yet, this story hints that residential segregation is alive and well. Even though Americans regularly talk about the geographic mobility everyone can access, it doesn’t quite work this way as existing residents can be resistant to change and different racial and ethnic groups tend to cluster not just in cities but also in suburbs.

The case for saving Chicago’s old churches

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Here is an argument for why the broader public should work to preserve dozens of older churches throughout Chicago:

The protection of religious structures presents a unique set of problems. A particularly formidable roadblock is the city’s inability to step in to designate threatened religious buildings as a landmark. The city has powers allowing it to move forward with landmark designations for non-religious buildings in spite of owner consent, however, a 1987 revision to the Landmark Ordinance states that “no building that is owned by a religious organization…shall be designated a historical landmark without the consent of its owner.” And without protections, many of these buildings are left to deteriorate and ultimately face demolition…

Chicago’s Catholic churches are among the most prominent visual connections to the city’s past and the ethnic communities that once dominated the neighborhoods. They provide clues to what ethnic communities make up Chicago’s diverse population through the languages engraved on facades, the style of buildings, and the saints for whom they were named…

For most Chicagoans, the interiors of sacred places remain a mystery, but Seidel’s anecdote indicates that people still care a great deal about the buildings in their neighborhoods, even when they might not necessarily understand or fully appreciate the Latin, Polish, Hebrew, or Greek spoken inside.

And this is the exact point that preservationists believe to be the most important. Even if the number of people attending religious services drops, that doesn’t necessarily mean that the general populace fails to recognize great architecture or stop using religious structures as spatial identifiers. It doesn’t mean that many of these struggling South Side neighborhoods don’t deserve to have culturally significant structures.

This comes after the archdiocese of Chicago announced it would close dozens of churches. This is interesting because historically it has been Protestant groups who have been happy to step away from their churches in big cities. Particularly after white flight, many of those Protestant churches were sold to other religious groups, converted to other uses, or demolished over recent decades. But, many Catholic churches stayed because of a commitment Catholics had to the building and neighborhoods as well as providing worship spaces to new waves of immigrants. The archdiocese suggests this is no longer tenable:

In his announcement, Blase indicated that the church is faced with a perfect storm: a shortage of priests joining the seminary, declining mass attendance, and the deferral of maintenance bills for churches that are in need of attention. All of these issues combined has put a squeeze on archdiocese resources and will force many parishes to either close or consolidate. And with the looming closure of potentially dozens of churches, there is now a threat of demolition for some of the city’s most important cultural and architectural icons.

But, I would guess it may be hard to mobilize many neighborhoods (and the necessary resources) to save old churches from religious groups that few attend or adhere to in those places. How many Americans are willing to sacrifice something to save old buildings for the sake of keeping them around? The argument laid out above is a typical one from preservationists: losing the buildings means losing a physical part of the place’s heritage. But, where are the resources to preserve these buildings if market forces – both in the economy and in American religion where attendees can choose among hundreds of options – are suggesting they are not worth much?

Opposition to a proposed mosque in suburban Palos Park

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A group wants to convert a former church into a mosque in Palos Park and has encountered opposition:

An anonymous flier circulated in mailboxes and online this month decried plans to open a mosque and community center at the site of a former church in this southwest suburb, roughly a mile from the home of 72-year-old Omar Najib, who intends to pray there.

The Muslim American Society bought the property at 12300 S. 80th Ave. in December and plans to do minor maintenance at the site, with no opening day scheduled yet. The leaflet titled “Save Palos” accused the house of worship of threatening to erode housing values and congest traffic…

Opposition to new mosques has become “almost a given” in the Chicago area as well as throughout the country, a brand of Islamophobia often shrouded in concerns over zoning or urban planning, said Ibrahim Hooper, spokesman for the Council on American-Islamic Relations, based in Washington, D.C.

Residents in Bayonne, N.J., rallied last month against plans for a Muslim community center there, bearing signs that read “Stop the Mosque” and “If the Mosque Comes the Mayor Go’s” (sic). Around the same time, members of a Christian group spoke out against a mosque scheduled to open this spring at the site of a former South Milwaukee, Wis., church. In late November, tempers also flared at a forum over an Islamic center proposed in Fredericksburg, Va.

Even as mosques and other non-Christian religious buildings have become more common in the Chicago suburbs, they still occasionally encounter opposition. See earlier posts about mosques and opposition here, here, here, and here. That there are national discussions about Muslims and ongoing conflict with Muslim groups only adds to typical NIMBY concerns from suburbanites.

One hurdle that new religious groups can encounter are local governments which may or may not support their groups. The end of this particular article suggests the mayor of Palos Park “immediately condemned the anonymous leaflet as cowardly.” Yet, would the local government feel the same way if a vocal and sizable portion of the community rallied against the new mosque and community center?

Can Americans elect a non-Christian president?

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On President’s Day, Pew Research highlighted the religious faith of America’s presidents:

With the exception of Democrat Bernie Sanders (who is Jewish), all of the presidential hopefuls are Christians and most are Protestants.

In addition, all of the current presidential candidates have spoken openly about the importance of faith in their lives (again, with the exception of Sanders, who describes himself as “not particularly religious”). Our recent survey shows that many Americans care about their leaders’ faith. For instance, half of all American adults say that it’s important for a president to share their religious beliefs. And more people now say there is “too little” religious discussion by their political leaders (40%) than say there is “too much” (27%).

Historically, about a quarter of the presidents – including some of the nation’s most famous leaders, like George Washington, James Madison and Franklin Roosevelt – were members of the Episcopal Church, the American successor to the Church of England.

The next largest group of presidents were affiliated with the Presbyterian Church, which has roots in Scotland. Andrew Jackson, Woodrow Wilson and Ronald Reagan, all of whom had Scots-Irish ancestry, were among the commanders in chief who belonged to the denomination.

Protestants have dominated the office yet just two denominations – Episcopalians and Presbyterians – have supplied nearly half (19 out of 43) of the presidents. Arguably, Americans might not care exactly what denomination or particular doctrinal beliefs a president has as long as they identify as a Christian. This may be part of American civil religion where particularities are not encouraged but a general Christian faith is helpful.

In a continuing trend, a sizable number of Americans say they are unwilling to vote for atheists for president though more younger voters are open to it:

As the 2016 presidential election field takes shape, more than nine in 10 Americans say they would vote for a qualified presidential candidate who is Catholic, a woman, black, Hispanic or Jewish. Less than half of Americans would vote for a candidate who is a socialist…

Among religious identities, while the large majority of Americans would vote for a Catholic or Jewish presidential candidate, smaller majorities say they would vote for a candidate who is Mormon (81%), an evangelical Christian (73%), Muslim (60%) or an atheist (58%)…

At least two-thirds of adults younger than 30 say they are willing to vote for a candidate with any of the characteristics included in the survey.

How this influences the 2016 election remains to be seen.

Berger on the religious pluralism of cities

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Peter Berger describes some of his own experiences seeing religiosity break into city life and sums up with these thoughts:

Years later I took a course at the New School of Social Research under Albert Salomon entitled “Balzac as a Sociologist”. I sensed that Balzac’s novels conveyed the same experience of Paris, all its secrets hidden behind closed doors. What could be going on behind this particular door: a religious cult (Balzac was curious about esoteric cults), a great crime, an orgy, or a political conspiracy?  During my student days I roamed endlessly through New York; since I was already obsessed with religion (as a friend of mine once put it, rather pejoratively, “once a godder, always a godder”), I visited every sort of religious space—not only regular Christian churches and different synagogues, but any manner of what for me were esoterica: a brand-new Zen center, the Anthroposophical Society and its cultic offspring, the so-called Christian Community (where one could attend a quasi-Gnostic ceremony in 20th-century America), a Mormon church, Pentecostal storefronts in Puerto Rican East Harlem (about which I wrote my M.A. thesis, my hands “dirty with research”), and the Baha’i (about which faith I wrote my doctoral dissertation). I could go on. But enough. I will observe that mystery is always, minimally, akin to the core of religious experience which Rudolf Otto (in my opinion the greatest 20th-century scholar of religion) called the mysterium tremendum. Thus it should not be a surprise that cities have typically been places of religious innovation (Pentecostalism, the biggest religious explosion of our time, mainly flourishes in the intensely pluralistic mega-cities of the Global South).

While cities are often regarded as centers of secularization and financial markets, they often contain a remarkable amount of religious activity. Two books I have read recently attest to this. In How the Other Half Worships, sociologist and photographer Camilo José Vergara looks at a number of urban churches primarily through images with some explanation of the experiences had within the diverse church buildings. While Vergara roams far and wide in poorer neighborhoods, sociologist Katie Day examines the dozens of religious congregations along Germantown Avenue in Philadelphia in Faith on the Avenue: Religion on a City Street. Both books hint at the lively religious life of urban residents and organizations even as other aspects of cities receive much more attention from scholars.

Evangelicals recommend four beliefs that should identify them on surveys

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The National Association of Evangelicals and LifeWay Research suggest evangelicals should be identified by agreeing with four beliefs:

  • The Bible is the highest authority for what I believe.
  • It is very important for me personally to encourage non-Christians to trust Jesus Christ as their Savior.
  • Jesus Christ’s death on the cross is the only sacrifice that could remove the penalty of my sin.
  • Only those who trust in Jesus Christ alone as their Savior receive God’s free gift of eternal salvation.

More on the reasons for these four:

The statements closely mirror historian David Bebbington’s classic four-point definition of evangelicalism: conversionism, activism, biblicism, and crucicentrism. But this list emphasizes belief rather than behavior, said Ed Stetzer, executive director of LifeWay Research.

“Affiliation and behavior can be measured in addition to evangelical beliefs, but this is a tool for researchers measuring the beliefs that evangelicals—as determined by the NAE—believe best define the movement,” he said.

A few quick thoughts on this:

  1. On one hand, it can be helpful for religious groups to identify what they see as unique to them. Outsiders may not pick up on these things. On the other hand, outsiders might see beliefs or other characteristics that mark evangelicals.
  2. Measuring religiosity involves a lot more than just beliefs. From later in the article:

    “Identity, belief, and behavior are three different things when it comes to being an evangelical,” McConnell said. “Some people are living out the evangelical school of thought but may not embrace the label. And the opposite is also true.”

    So this is just one piece of the puzzle. And I think sociologists (and other social scientists) have contributed quite a bit here in looking at how these particular theological views relate to other social behavior from race relations to voting to charitable activity and more.

  3. The suggestion here is that research shows the “correct” number of evangelicals identify with these four statements – identifying evangelicals in other ways seems to get to similar percentages as working with these four beliefs. Yet, I wonder how many evangelicals would name these four statements if asked what they believe. How exactly are these statements taught and passed on within evangelicalism?

Can religion not be fully studied with surveys or do we not use survey results well?

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In a new book (which I have not read), sociologist Robert Wuthnow critiques the use of survey data to explain American religion:

Bad stats are easy targets, though. Setting these aside, it’s much more difficult to wage a sustained critique of polling. Enter Robert Wuthnow, a Princeton professor whose new book, Inventing American Religion, takes on the entire industry with the kind of telegraphed crankiness only academics can achieve. He argues that even gold-standard contemporary polling relies on flawed methodologies and biased questions. Polls about religion claim to show what Americans believe as a society, but actually, Wuthnow says, they say very little…

Even polling that wasn’t bought by evangelical Christians tended to focus on white, evangelical Protestants, Wuthnow writes. This trend continues today, especially in poll questions that treat the public practice of religion as separate from private belief. As the University of North Carolina professor Molly Worthen wrote in a 2012 column for The New York Times, “The very idea that it is possible to cordon off personal religious beliefs from a secular town square depends on Protestant assumptions about what counts as ‘religion,’ even if we now mask these sectarian foundations with labels like ‘Judeo-Christian.’”…

These standards are largely what Wuthnow’s book is concerned with: specifically, declining rates of responses to almost all polls; the short amount of time pollsters spend administering questionnaires; the racial and denominational biases embedded in the way most religion polls are framed; and the inundation of polls and polling information in public life. To him, there’s a lot more depth to be drawn from qualitative interviews than quantitative studies. “Talking to people at length in their own words, we learn that [religion] is quite personal and quite variable and rooted in the narratives of personal experience,” he said in an interview…

In interviews, people rarely frame their own religious experiences in terms of statistics and how they compare to trends around the country, Wuthnow said. They speak “more about the demarcations in their own personal biographies. It was something they were raised with, or something that affected who they married, or something that’s affecting how they’re raising their children.”

I suspect such critiques could be leveled at much of survey research: the questions can be simplistic, the askers of the questions can have a variety of motives and skills in developing useful survey questions, and the data gets bandied about in the media and public. Can surveys alone adequately address race, cultural values, politics views and behaviors, and more? That said, I’m sure there are specific issues with surveys regarding religion that should be addressed.

I wonder, though , if another important issue here is whether the public and the media know what to do with survey results. This book review suggests people take survey findings as gospel. They don’t know about the nuances of surveys or how to look at multiple survey questions or surveys that get at similar topics. Media reports on this data are often simplistic and lead with a “shocking” piece of information or some important trend (even if the data suggests continuity). While more social science projects on religion could benefit from mixed methods or by incorporating data from the other side (whether quantitative or qualitative), the public knows even less about these options or how to compare data. In other words, surveys always have issues but people are generally innumerate in knowing what to do with the findings.

Data on Chicago area mosques through 2010

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In 2010, Paul Numrich published data on the 91 mosques in the Chicago region as part of the Pluralism Project at Harvard:

Before 1960, only five mosques could be found in metropolitan Chicago, all within the city limits. From research conducted in the late 1990s, I estimated that there were 67 mosques in the six-county region (cf. Numrich 2004). In a 2010 research project, I verified the locations of the 91 mosques shown on the accompanying map. This essay describes my research methods and findings for the 2010 project and discusses some implications of Islam’s growing institutional presence on Chicago’s (and America’s) religious landscape…

53% of the mosques (48 of 91) are located in the city of Chicago, 47% (43 of 91) in the suburbs. Notable clustering of mosques can be found on the city’s north and south sides (due to residential patterns of immigrants and African Americans, respectively) and in suburban Cook and DuPage Counties, the latter one of the wealthiest counties in the nation…

77% of the mosques (70 of 91) have adapted their facilities for use as a mosque. These include several former Christian churches, such as Islamic Community Center of Illinois on Chicago’s north side (see photo on map, courtesy author). Two mosques meet in functioning churches, including Batavia Islamic Center in the western suburbs (see map), which is featured in my book, The Faith Next Door (Numrich 2009: chapter 4)…

Nearly two-thirds of the mosques (58 of 91) have some exterior indication of their Islamic identity that would be recognizable to the average American passerby, such as domes, minarets, Islamic symbols, or English signage. All but two of the 21 newly built mosques have such recognizable Islamic markers, such as Masjid Al-Faatir on Chicago’s south side with its impressive dome and minarets (see photo on map, courtesy Frederick J. Nachman).

As Numrich notes, the number and locations of mosques is fluid and thus might have changed by 2015. Still, there is good data here (involving driving more than 2,400 miles to check out the locations) and the page includes a Google map with all the locations.

Come to think about it, I haven’t seen many stories recently about new mosques or communities objecting to proposals for mosques. Back in the early 2010s, this was a hot topic: see earlier posts here, here, and here. But, given the number of mosques within the Chicago region as well as some of the reaction to these high profile cases, it seems as though this is now normal. Even Wheaton, the “Protestant Vatican,” saw the opening of a mosque in late 2013.

Mosque spokesman Abraham Antar said he and his fellow congregants are excited about their new home, which he said is Wheaton’s first Muslim community.

“Wheaton is a city of faith, and we’re very privileged to be able to establish an Islamic community for Wheaton and especially for the western suburbs,” he said. “There are a lot of Muslims in Wheaton and the surrounding towns. It’s unfortunate for the (First Assembly of God) church that they lost their opportunity to stay there.”

Antar also said Islamic Center of Wheaton leaders are looking forward to getting to know other religious institutions in the area.

I don’t know how those conversations with other religious institutions are going but it would have been hard for Wheaton residents decades ago to imagine seeing a mosque within city limits.

Selling Bibles is big business

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The market for the Bible is still strong:

No official sales projections are publicly available, but if history provides a guide, the “NIV Zondervan Study Bible” could easily sell 100,000 copies by the end of the year — probably a lot more. The new study Bible by Zondervan, a Christian publishing house in Grand Rapids, Mich., owned by HarperCollins, could follow earlier blockbuster sales. The last NIV study Bible, published by Zondervan in 1985, sold more than 9 million copies.

The Bible business is booming. There are annual sales of 40 million Bibles — from study Bibles to family Bibles to pocket Bibles. That’s not even counting foreign markets. As journalist Daniel Radosh observed, “The familiar observation that the Bible is the best-selling book of all time obscures a more startling fact: The Bible is the best-selling book of the year, every year.”…

The “ESV Study Bible” is actually only one of 19 Bibles that have sold more 1 million copies in the past decade. The editors behind Zondervan’s new offering are undoubtedly looking for the same sort of sales, and there’s reason to believe they will get them…

The anxiety over kinds of Bibles — aggravated by the market — creates a demand for new, more authoritative works. Some of the most popular study Bibles are designed to reassure readers of the text’s accuracy and authority, while at the same time promising to be easy to read.

I worked for two summers in the warehouse of Tyndale House Publishers where we shipped a good number of Bibles (among other items, such as plenty of Left Behind books). We had all sorts of Bibles: different translations, ones for different people groups (teenagers, women, seekers, those with the education to make use of the original language and the translation side by side), and in all sorts of packaging from software to metal cases to real leather. I remember noting the two forces at work: the impulse to make the Bible available alongside the motivation to make money.

This is an area where Christianity and materialism come head to head and yet I’m not sure it gets discussed much. How useful are all those Bibles? How much do people need new and improved versions? Where does all that money go? Americans love to consume things…are the sales of Bible more of an indication of consumption than of religious fervor?