Category Archives: Religion

Rise in church-to-residence conversions in Chicago?

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The Chicago Tribune suggests there is a trend toward more residences created out of church buildings:

The popular trend of church-to-condo conversions began in the 1980s, said Carrie Georgitsis, the Redfin real estate agent who worked with Buera and Babus on their house hunt. Over time, the appeal became more popular, especially in the Lakeview and Lincoln Park neighborhoods…

Church-to-home conversions mirror the ever-changing needs of the community. Very often, a congregation will sell its church building because the congregation dwindled, forcing remaining members to consolidate into a smaller space since they can no longer maintain the large structure, Georgitsis said.Chicago’s increase in church conversions over the years reflects the religious direction of the United States in general. According to a 2014 Pew Research survey, the percentage of adults who described themselves as Christians dropped nearly 8 points from 78.4 percent to 70.6 percent in just seven years. Over the same period, the percentage of Americans who identified as religiously unaffiliated (describing themselves as agnostic, atheist or “nothing in particular”) jumped more than 6 points from 16.1 percent in 2007 to 22.8 percent in 2014.

“Studies show that the long-term church attendance in America is on the decline,” said Bill Skubik, president of Religious Real Estate, a Waterford, Mich.-based real estate agency that specializes in religious properties. “I tell pastors all the time, ‘You may be able to afford to buy the building, but who is going to pay the utility bills? You’ve got maintenance and utilities that are expensive.'” The decline of churchgoers reflects the changing needs of communities, Skubik said. And, as a result, church buildings are left abandoned or sold.

In Chicago, churches in residential areas can be converted into homes without any zoning ramifications. “Generally, many older churches were zoned for residential use, so it’s a relatively seamless process,” said Peter Strazzabosco, a deputy commissioner for Chicago’s Department of Planning and Development. Developers only need to worry about zoning codes in terms of the number of units and parking lots they plan to build, he said.

I find two things interesting about this story. First, this is presented as a story of supply and demand. In neighborhoods with tighter housing markets, developers and buyers are willing to pursue residences made out of former churches. Yet, the opening story in the article presents a couple who like the unique features of the unit. What if church buildings become desirable now just because there are not enough units available but because of their aesthetic charm and/or sacred architecture?

Second, the journalist suggests there is a trend toward more church conversions. But, are there any numbers to back this up? Do we know how many times this has been done? In the past, would developers bulldoze the unused church buildings rather than convert them?

Perhaps we will know if this is really a trend when new condos and single-family residences deliberately incorporate church-like features into their architecture and design.

Why is football “the sport that most closely aligns itself with religion”?

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NFL player Arian Foster is out as a non-religious player:

Arian Foster, 28, has spent his entire public football career — in college at Tennessee, in the NFL with the Texans — in the Bible Belt. Playing in the sport that most closely aligns itself with religion, in which God and country are both industry and packaging, in which the pregame flyover blends with the postgame prayer, Foster does not believe in God.

“Everybody always says the same thing: You have to have faith,” he says. “That’s my whole thing: Faith isn’t enough for me. For people who are struggling with that, they’re nervous about telling their families or afraid of the backlash … man, don’t be afraid to be you. I was, for years.”

He has tossed out sly hints in the past, just enough to give himself wink-and-a-nod deniability, but he recently decided to become a public face of the nonreligious. Moved by the testimonials of celebrity atheists like comedian Bill Maher and magicians Penn and Teller, Foster has joined a national campaign by the nonprofit group Openly Secular, which plans to use his story to increase awareness and acceptance of nonbelievers, especially in sports. The organization initially approached ESPN about Foster’s willingness to share his story, but ESPN subsequently dealt directly with Foster, and Openly Secular had no involvement…

Religion may be football’s sole concession to humility, perhaps the only gesture that suggests the game itself is not its own denomination. Nowhere is the looming proximity of Christianity more pronounced than in the SEC, where, in the time of Tim Tebow, a man named Chad Gibbs was inspired to write a book — God and Football — telling of his travels to every SEC school to decipher how like-minded Christians navigate the cliff walk between rooting for Florida and maintaining their devotion to Christ. These religious currents aren’t confined to football, of course: Big league baseball teams routinely hold “faith and family” days; players appear at postgame celebrations to give their testimonials, and Christian rock bands perform well into the night. In football, though, public displays of faith can be viewed as a necessary accessory for such a dangerous and violent sport.

I’m more interested in why football might identify more with religion than other sports. (And I’m a bit skeptical of whether this is true.) Is it:

1. The physical nature of the game? Perhaps it reminds the athletes more of their own mortality. Plus, careers are short due to the physical demands. Perhaps playing football reinforces religiosity.

2. The connection between football and certain areas of the country? This article cites the Bible Belt and SEC schools. So this connection between football and religion could really be a relationship between football and the South? This could be an example of a spurious correlation.

3. The people who play football are more religious and/or come from more religious families? In this explanation, the religiosity comes before football rather than because of football (different causal order).

4. Football players have been more publicly vocal about their faith compared to athletes in other sports?

5. A historical connection between churches and/or religious schools and football?

Could be some interesting stuff to look into…

Sociologists help Catholic Church understand itself but the data is not always welcome

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Here is an interesting look at the reactions to the findings of the Center for Applied Research in the Apostolate:

Sociology wasn’t always viewed kindly when applied to church matters. Cardinal Roger Mahony (now retired) of Los Angeles once assessed as “nonsense” research done in the early 1990s by Richard Schoenherr of the University of Wisconsin predicting an impending priest shortage. Mahony said the work did the church a “disservice and “presumes that the only factors at work are sociology and statistical research. … We live by God’s grace, and our future is shaped by God’s design for his church — not by sociologists.” The predictions of the priest shortage, by the way, were remarkably accurate and decades ahead of the reality.

Not all church leaders feel that way, of course, and it was a prominent archbishop, Boston Cardinal Richard Cushing, who gathered other bishops and superiors of religious communities and donated $50,000 to start CARA…

Even the most convincing data can be upsetting when it gets in the way of a favorite narrative. Gaunt cautions that CARA’s inquiries can lead to rather pedestrian conclusions. For instance, he said, the center began to notice a drop in baptisms. The major theories being advanced in some quarters to explain the phenomenon blamed secularization and an anti-religious U.S. culture.

What didn’t fit, however, was CARA’s understanding that the decline was occurring in areas with lots of new Catholics. “This is in Dallas or Houston or Phoenix,” said Gaunt. “There are no parishes you can walk to. They all drive. And they’re overwhelmed. And this is where we’re beginning to find the drop in the number of baptisms. The data would suggest it’s not secularization — it’s parking. If you’re there with a baby, and you’re going to have to show up an hour early to try to get a parking spot and get in,” he said, that could cut into attendance and those early sacraments.

Some good discussion of how data can be used used by religious organizations: sometimes it goes well and sometimes the data is not welcome. I would think large organizations would want as much information as they could get but there are several issues when social scientists get involved. One, data doesn’t interpret itself – it simply provides more information that has to be acted upon. Second, interpretations of the data data can contradict folk theories and threaten those who hold such ideas.  Third, sociology can be viewed as antithetical to God’s work, either through its emphasis on society and humans or its tendencies toward liberal theories. Yet, hopefully good things can come from this marriage of sociological findings and church work.

The Pope as urban critic

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The latest encyclical from Pope Francis includes commentary on large cities in the third world:

One of the most intriguing aspects of the pope’s new encyclical on climate change is its commentary on the rapid growth of cities in the developing world, a phenomenon the pontiff lacerates as dehumanizing.

Early in the document, the pope observes: “Neighborhoods, even those recently built, are congested, chaotic and lacking in sufficient green space. We were not meant to be inundated by cement, asphalt, glass and metal, and deprived of physical contact with nature.”

He blasts “green” neighborhoods that are open to the privileged, not the poor. “Frequently,” he writes, “we find beautiful and carefully manicured green spaces in so-called ‘safer’ areas of cities, but not in the more hidden areas where the disposable of society live.”…

As if offering an alternative to the vapid isolation of the trophy skyscrapers of China and Dubai, the pope’s encyclical springs from the idea of “integral ecology,” which argues that care for the environment and the welfare of human beings are inseparable.

“When we speak of the ‘environment,'” the pope states, “what we really mean is a relationship existing between nature and the society which lives in it. Nature cannot be regarded as something separate from ourselves or as a mere setting in which we live. We are part of nature, included in it and thus in constant interaction with it.”

Megacities in the developing world often do have huge environmental problems – see Planet of Slums for an evocative look at the use of land and where waste goes. The Pope’s comments regarding nature and cities seem to be rooted in economic inequality. If you are wealthy, you can purchase small pieces of nature, escape harmful environmental effects (like living new power plants or polluting uses in American cities), and afford a life of consumerism where the waste you produce in a “throwaway culture” (a phrase Pope Francis has used before) is sent somewhere else. Yet, does this speak to a broader lack of interest in big cities where people are “deprived of physical contact with nature”? A more sprawling city that provides more space for nature may exacerbate economic inequalities (it can be more expensive to live near the core) as well as reduce the economics of scale that modern big cities might provide (using less land and energy per person with higher densities).

Berger on evangelical Christianity as the most modern large religion

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Sociologist Peter Berger argues evangelical Christianity may be so successful around the world because it is individualistic:

Why is this? David Martin, another British sociologist who has been a kind of dean of Pentecostalism studies, has shown in great detail how this astounding development can be understood as yet another incarnation of the Protestant ethic, which was a crucial factor in the genesis of modern capitalism.I think he is right.

But I think there is another important factor, which has been generally overlooked. Allow me to regale you with the Berger hypothesis on why Evangelical Protestantism is doing so well in much of the contemporary world: Because it is the most modern of any large religion on offer today. I am well aware of the fact that this contradicts the prevailing view of Evangelicals in academia and the media—so brilliantly expressed in President Obama’s priceless characterization of a demographic not voting for him in the 2008 election as economically challenged people “clinging to their guns and their God”. In other words, seen from the perspective of Harvard Yard these are the great unwashed out of step with modernity. But curiously this is also how diehard Evangelical fundamentalists see themselves—as defenders of the true faith against the intellectual and moral aberrations of modernity. They are both wrong.

Evangelicals believe that one cannot be born a Christian, one must be “born again” by a personal decision to accept Jesus. What can be more modern than this? This view of the Christian faith provides a unique combination of individualism with a strong community of fellow believers supporting the individual in his decision. It allows individuals to be both religious and modern. That is a pretty powerful package.

Berger isn’t the first to note the individualistic ethos of evangelicalism. This reminds me of one of the conclusions of Souls in Transition where Smith and Snell suggest that while conservative churches are the ones that have thrived in the United States, particularly compared to mainline churches, they too have accepted the tenets of liberal Protestantism including individualism, declining adherence to authority, and pluralism.

If Berger is right, can this tension between individual religiosity – notable dubbed “Sheilaism” in Habits of the Heart – and community (adherence to a larger umbrella of conservative Protestantism, going to church regularly, etc.) continue to propel evangelicalism or tear it apart?

Religious change: Americans identifying as Christian drops to 70.6%

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New data from Pew Research shows a drop in how many American adults identify as Christians:

The Christian share of the U.S. population is declining, while the number of U.S. adults who do not identify with any organized religion is growing, according to an extensive new survey by the Pew Research Center. Moreover, these changes are taking place across the religious landscape, affecting all regions of the country and many demographic groups. While the drop in Christian affiliation is particularly pronounced among young adults, it is occurring among Americans of all ages. The same trends are seen among whites, blacks and Latinos; among both college graduates and adults with only a high school education; and among women as well as men.

To be sure, the United States remains home to more Christians than any other country in the world, and a large majority of Americans – roughly seven-in-ten – continue to identify with some branch of the Christian faith.1 But the major new survey of more than 35,000 Americans by the Pew Research Center finds that the percentage of adults (ages 18 and older) who describe themselves as Christians has dropped by nearly eight percentage points in just seven years, from 78.4% in an equally massive Pew Research survey in 2007 to 70.6% in 2014. Over the same period, the percentage of Americans who are religiously unaffiliated – describing themselves as atheist, agnostic or “nothing in particular” – has jumped more than six points, from 16.1% to 22.8%. And the share of Americans who identify with non-Christian faiths also has inched up, rising 1.2 percentage points, from 4.7% in 2007 to 5.9% in 2014. Growth has been especially great among Muslims and Hindus, albeit from a very low base.

Changing U.S. Religious Landscape

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

While the drop in religious affiliation will get a lot of attention, this report has other interesting information: American Christians have become more non-white; religious intermarriage is up; Black Protestants have been stable while Evangelical Christians are growing whereas Catholics and Mainline Protestants have lost large numbers; and non-Christian groups have grown but are still quite small.

When American communities try to limit the number of churches in city limits

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This is a fascinating look at how American municipalities deal with the “problem” of too many churches. For example, here is the experience of Stafford, Texas which did not have a property tax and was located near highways outside Houston:

By 2006, there were 51 religious facilities in Stafford’s 7 square miles, according to city filings. And, at that time, the city had just a little over 300 acres that remained undeveloped.The costs in Stafford’s case were starting to outweigh the benefits…

Scarcella and city officials spent years poring through legal filings and spent a good dose of cash on attorneys to successfully craft a land use ordinance that would require a public hearing and process for new “places of assembly” — such as bowling alleys, dance halls, museums and religious facilities.To obtain a specific use permit under the regulation, applicants would have to address and adhere to a list of requirements related to elements such as acreage, parking and traffic mitigation.

The pushback was tremendous, Scarcella said, noting the town attracted national media and plenty of negative attention…

“I’m held in a fairly decent regard within my church, and I have a deep belief in Christ, and I believe in people’s right to worship, and I admire them for doing that,” he said. “But I also recognize that there needs to be a balance.”

 

Too many religious facilities that don’t pay property tax means that a community may not have a sufficient tax base to maintain all the infrastructure that religious facilities would use. One sociologist estimated that $71 billion in taxes is left on the table by religious institutions. Additionally, there is an opportunity cost involved where the land might have been used for purposes that would pay property taxes and perhaps even add sales tax revenues.

All of this could lead to a humorous situation: how about a suburban community near the nexus of multiple highways that zoned solely for industrial parks and churches/religious facilities? Given that many churches today have a tenuous connection to the community in which they are located, attendees don’t mind church shopping via car, and large churches want plenty of land and interior space for their campuses, this could minimize the pain for a number of other nearby communities.

Play explores idea of a proposed mosque for downtown Naperville

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Inspired by reactions to a proposed mosque in Naperville several years ago (and another proposed mosque received opposition), a playwright has put together a script that involves a proposed mosque in downtown Naperville:

Khoury said he’s seen the same response elsewhere, including in unincorporated land near Naperville. The Irshad Learning Center in 2010 took to court its attempt to win DuPage County’s approval of the needed conditional use permit for a worship center on property it owns on 75th Street east of Naper Boulevard, just across the city border.

Neighbors of the 3-acre parcel had ardently opposed the center, voicing concerns about traffic, lighting and noise, with support from the Naperville Tea Patriots and the anti-Islamic organization Act! for America. After a divided County Board in January 2010 denied the request, the matter wound up in federal court, with Irshad claiming its Constitutional guarantees of religious freedom and equal protection had been denied. Northern Illinois District Judge Rebecca Pallmeyer ruled in March 2013 that the county improperly withheld the permit, in part citing the outside groups’ role in the process. The Irshad board is preparing to open the center later this year…

The play centers on a proposal from a ficticious group called Al Ulama, which has prayer space in a Naperville neighborhood but wants to move to headquarters on the actual site of the downtown Naperville Nichols Library, property owned in the play by Truth Lutheran Church. The plan calls for razing the church annex and building a new 100,000-square-foot structure on the same footprint, an Islamic worship site that’s taller than the previous building. In the play a town hall meeting has been scheduled to present the plans…

“The fear really is of Muslims: What’s this going to do to our downtown? Is it going to scare people away?” he said.

While fictional, this does present an intriguing hypothetical. Would any religious group be allowed to utilize valuable downtown land for a religious building? Downtown Naperville is a business and civic center but communities can sometimes protect properties in order to keep them on the tax rolls. There are churches within several blocks of downtown Naperville but I can’t think of any immediately within the business and civic district.

The end of the article says there will be public readings of the play in Naperville in the next month or so. It will be interesting to hear about reactions…

Quick Review: The Island at the Center of the World

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Russell Shorto argues the Dutch colony of New Amsterdam helped kickstart the American mindset and dream even though the city’s history before the English takeover is often ignored. Shorto bases his claims on research in recent decades that involves translating the old Dutch records and revealing the political and social history of the colony. In the end, Americans might see their origins largely in the English colonies but Shorto suggests “it helped set the whole thing [the American experiment] in motion…They reshuffled the categories by which people had long lived, created a society with more open spaces, in which the rungs of the ladder were reachable by nearly everyone.” (317)

Here is what the Dutch colony of New Amsterdam gifted to the United States:

1. Emphasis on trade. Even in its early decades, the city was a hub for shipping in the New World. The English colonies in New England and Virginia both worked through the Dutch port. The protected harbor was important as was its connections to the interior.

2. Giving rights to all the citizens. While the English colonies only had a limited number of freedmen, the Dutch had much broader citizenship rights and this social standing allowed people of all backgrounds to rise up the social ladder. This also involved quite the fight for control over the colony; Shorto describes the efforts of the lawyer Adriaen van der Donck to fight for citizen control rather than the autocratic rule of the Dutch West India Company and their charge Peter Stuyvesant. This did have an interesting side effect in the end. When the English ended up moving in from their colonies in Connecticut, the people of New Amsterdam wanted to be handed over peacefully to the English in order to continue the life of their city and the English largely granted them the continuation of their lives.

3. Religious tolerance. The Netherlands was open to people of different faiths – mainly different Christians – and this continued in their colony. Thus, a number of immigrants ended up in New Amsterdam rather than the much more restrictive English colonies. Other fun fact: those same Puritans who founded Plymouth and its more narrow restrictions had arrived from the Netherlands where the Dutch had offered them religious freedom.

4. Openness to immigrants. With the emphasis on trade, rights, and religious tolerance, New Amsterdam from the beginning was home to people of many backgrounds.

Another large factor in shaping New Amsterdam: the larger political and military conflicts between England and the Netherlands over this period. The two countries fought three wars and the colony’s fate was often caught in the middle.

Overall, an interesting summation of recent research on the early decades of New York City. The English weren’t the only Europeans to help found the United States and the Dutch played an important role in this influential global city.

Black congregation in Seattle follows its members to the suburbs

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Here is one illustration of the demographic changes in American suburbs: an African-American church heads for Seattle’s suburbs.

The Rev. Leslie David Braxton saw the writing on the wall in 1999. Members of his former congregation at Mount Zion Baptist Church in the Central District were moving south, and in Seattle, the black middle class was already starting to shrink…

A data junkie and sociologist by training, the reverend rattles off statistics effortlessly. In 1999, he gleaned that in 20 years, the Central District wouldn’t be the epicenter of the black community…

He pushed for Mount Zion to open a satellite campus south of the city. After some internal conflicts, he resigned and, in 2005 started his own church, New Beginnings Christian Fellowship, south of Seattle…

“We’re sitting on 8½ acres. There’s no way you’d be able to get that kind of property in the city.” And, if a similar building existed, he said, “it certainly wouldn’t be affordable.”

To Braxton, there’s an upside, however. For many black families, the suburbs offer an opportunity to live out the American dream — good schools, the house with a two-car garage and a spacious yard — far more easily than the city. It’s a reversal, he says, of white flight, common in the East Coast.

Churches can often go where a majority of their members go. The pattern described here sounds similar to that of numerous white urban churches after World War II: as whites moved to the suburbs, so did a number of the congregations. Such moves weren’t necessarily immediate; it took time for some established institutions to leave buildings and neighborhoods where they may have been for decades and/or served multiple waves of white immigrants.

But, the suburbs today have a wider range of residents including more non-whites, immigrants, and lower- and working-class people. Suburban religious congregations already reflect some of these changes and will likely demonstrate these further in the future.