Category Archives: Religion

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.

Americans talk differently about faith online

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Pew reports that religious faith is expressed differently online compared to offline:

But according to a new report from Pew, the way people talk about their faith online actually is different from how they talk about it in real life. In a nationally representative survey of more than 3,200 Americans, only 20 percent said they had “shared something about [their] religious faith on social networking websites/apps” in the past week. Twice as many said they had talked about faith in person within the same period.

Although people from different religious backgrounds reported different levels of what one might call faith-sharing, this relationship between on- and offline sharing was roughly the same across Christian denominations and the religiously unaffiliated: Twice as many people talked about their religious beliefs offline vs. online…

Perhaps the most interesting thing about this is that there’s hardly any variation among age groups: People younger and older than 50 were nearly equally likely to say they’d talked about their faith on social media within the last week. That’s remarkable for two reasons: In general, younger Americans are less religious than older Americans, and they’re also much heavier users of social media. Across two demographics who think about both faith and the Internet very differently, the mores of talking about God online seem to be similar.

This survey doesn’t say much what those mores are. But it does suggest that people like talking about their religious beliefs face-to-face more than they do online—or, perhaps, they’re more willing. Broadcasting your faith to all your Facebook friends is a very public act, and religion is a very personal thing; it may be that people feel more comfortable discussing God in communities that exist offline, like youth groups or book clubs. These spaces can feel much less vulnerable: It’s possible to know exactly who will hear you and maybe even have a sense of how they’ll respond. On Facebook or Twitter, that’s impossible.

Having conducted research in this area as well as having been online quite a bit in the last decade or so, I’m not surprised. I remember noticing this in the early days of Facebook. At that point, I believe certain information like your religion was more prominently featured on your profile. A number of my online friends – people of faith from a variety of institutional contexts and often with relatively high levels of education – tended to complicate their religious listing as if “Protestant” or “Christian” wasn’t individualized enough.

I don’t know that people are afraid of judgment when talking about faith online or through social media; we know that people talk about all sorts of other personal things. Perhaps this is all evidence of the increasing privatization of religion. You can participate in the public sphere of the Internet as long as you generally keep broad declarations of faith to an acceptable level. There might be some judgment but it maybe goes even further to indifference or embarrassment for such a user. You might be able to get away with more within certain circles – like white evangelicals who share their faith more online – but it wouldn’t be as welcomed within other online networks and sites.

That said, the figures still suggest some decent levels of religious activity online with roughly 20% sharing about their faith regularly and 46% regularly seeing things regarding the faith of other users. Faith isn’t dead online even if it doesn’t quite match offline activity.

 

A continued rise in megachurches?

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Megachurches continue to grow in the United States and around the world:

Even with a growing share of the American population who say they do not identify with any religion, megachurch domination continues to rise. In all, 10% of worshipers attend churches that draw in more than 2,000 people, totaling nearly six million megachurch attendees nationwide each weekend.

And it’s not just the U.S. that catching onto super-sized congregations. According to the Hartford Institute for Religion Research, a single church in Korea says more than 250,000 people attend services there. By comparison, Hartford researchers say America’s largest megachurch has an average of 45,000 attendees…

A major driver behind the rapid expansion are often the leaders themselves. As congregations slowly began to swell in numbers, so too did the star-status of the leaders at the church’s helm. Church leaders and televangelists like Joel Osteen and Pat Robertson paved the path in becoming household names marketing themselves in the big business of bringing faith to the masses…

Churches built a franchise out of the success, setting up satellite branches just to keep up with the demand. In what critics have called the “Wal-Mart effect,” megachurches are expanding in suburban areas, absorbing congregants from small-town churches and running them dry. To keep up with the demand, megachurches lead multiple services held throughout the entire weekend. For church campuses hosting guest speakers or church leaders from out of town, live video monitors bring services to congregations sometimes held hundreds of miles away.

“Clearly the majority of the people who came to a megachurch were coming from a congregation nearby. Then there’s also a sizable number of folks that say they came to that congregation and they hadn’t really gone to any for a long time,” Thumma said. “If you’re moving to a suburb, the megachurch allows you an almost instant community of people who think like you.”

I’m not sure this article says much new about megachurches. It hits some of the key points: lots of Americans attend, it has spread to some other countries, charismatic leaders often lead the way, and they are typically suburban and draw from across a metropolitan region.

Alas, this article could go a lot further to actually discuss megachurches beyond having a catchy headline. For example:

1. The average size of American churches is actually quite smaller. According to the National Congregations Study, the average church was 75 people in 2006-2007. See wave three of the NCS data here.

2. Just how common are megachurches around the world? The article cites one church – a really big one in South Korea – but doesn’t say anything else.

3. It is easy to focus on superstar pastors like Rick Warren or Joel Osteen or T.D. Jakes. But, is this the primary reason people attend megachurches? Are they primarily drawn by the big name or do the churches offer key features?

4. The satellite church phenomenon is relatively new for a lot of big churches. How effective is this model?

Overall, this is the sort of media piece that rehashes information for readers who don’t know much about megachurches but misses an opportunity to go deeper.

Luxury building boom continues in New York City

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The housing market may still be somewhat sluggish throughout the country but the luxury market continues to grow in NYC:

New York City developers will spend 60 percent more on new homes this year, while adding only 22 percent more units, a sign of the market’s tilt toward luxury condominiums, the New York Building Congress said.

Spending on new housing will reach $10.9 billion, the most in records dating to 1995 and $4.1 billion more than last year’s total, the trade group said in a report released today. The number of homes that money will build is 22,500, up from 18,400 in 2013.

A record wave of ultra-luxury condo projects planned or under construction in Manhattan accounts for the “wide disparity” between costs and unit production, said Frank Sciame, chairman of the New York Building Foundation, the trade group’s philanthropic arm…

Even as construction spending increases, the number of homes produced still falls far short of the 30,000-plus built annually from 2005 to 2008, the building congress said. In 2008, the city gained 33,200 units at a cost of $5.9 billion.

This echoes the larger housing market in the United States: while the market for cheaper or more affordable homes is slow, the luxury market still has plenty of builders and buyers. And we are talking about New York City, one of the places to be for the wealthy and influential.

The article also hints that New York Mayor Bill de Blasio promised lots of affordable housing in the next ten years. Having more luxury condos doesn’t necessarily preclude also building cheaper units but the statistics above suggest overall building is down. What big-city mayor could truly turn down or fight luxury projects? Cities desperately need such money even as they need to find ways to help promote housing for more average residents.

Changes in American churches according to the National Congregations Study

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Data from Wave III of the nationally representative National Congregations Study reveals a number of changes across American churches:

[M]ore congregations:

– Open their doors to gays and lesbians in active membership and in leadership.
– Show racial and ethnic diversity in the pews.
– Encourage hand-waving, amen-shouting, and dancing-in-the-aisles during worship.
– Disconnect from denominational ties, doctrines, and rules that might slow or block change…

Duke University sociology professor Mark Chaves, who directed the study, said he was “surprised” by how much the acceptance of gays and lesbians has risen since 2006, the first time the study asked about gay involvement in religious congregational life…

In 2012, 11 percent of congregations had an all-white membership, down from 20 percent in 1998. About a third of congregations have some Hispanics and nearly a quarter have some Asians. Behind the change, Chaves said, are factors such as upward mobility by blacks, increasing rates of interracial marriage, and immigration…

More people now attend congregations where drums are played during the main service — up to 46 percent in 2012 from 25 percent in 1998. Every tradition from Catholic to Protestant to non-Christian pumped up the beat by 7 to 20 percentage points or more.

Find more data here. This seems like the continuation of some trends that were present in the second wave.

Study finds college education not related to less religiosity

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Adding to several other studies from recent years, a new study suggests education is not a hindrance to religiosity:

His study of 38,251 people found that college-educated folk born after 1960 are no more likely to disaffiliate from their religion than those who have not pursued a higher education.

And those born in the 1970s and ‘80s who have attended college are more likely to claim religious affiliation than their lesser-educated counterparts — thereby completely reversing the trends of education and secularization.

“This study suggests that, at least at an individual level of analysis, it is not the highly educated who are driving this change,” said Schwadel, an associate professor of sociology. “If anything, the growth of the unaffiliated over the last couple of decades is disproportionally among the less educated. … For younger generations, it’s the least-educated Americans who are most likely to disaffiliate from religion or say they have no religious affiliation.”…

“Religion is just a fact of life for a lot of college students. It is not compartmentalized as just Sunday morning (worship),” he said.

Some pockets of both liberals and conservatives may not like this news: conservatives who rail against agnostic and atheist college environments may have to back off while liberals may not like that college and higher levels of learning don’t discourage religion.

Additionally, religious groups and congregations may want to think about what it means if religion is increasingly the domain of the more educated. Marx suggested religion was a tool for dominating the lower classes but recent findings in the United States suggest those with more education favor religion more. Are lower income Americans less interested in religion (and if so, why) or do they find organized religion less appealing (perhaps they have less social capital with which to navigate religious organizations)?

The benefits of institutions over charismatic authority for evangelicals

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American evangelicals may often prize celebrity pastors and figures but sociologist and college president Michael Lindsay argues institutions provide more lasting impact:

Weber distinguished between different kinds of authority. Traditional authority is what the Queen of England has. You inherit it from your parents. Rational-legal authority is what President Obama has. You’re on top of a major bureaucracy, and that’s how you get things done. And then there’s charismatic authority. This is the authority that Billy Graham had. It’s the authority that Jesus had. It’s the authority that gathers and collects around an outstanding individual, a persona.

But in order for that person to have lasting impact, Weber says, it has to be routinized; in other words, it has to be channeled into an institutional form. The authority of a charismatic individual has to be transferred into a rational-legal bureaucracy. So, for instance, the Billy Graham Evangelistic Association is a great example of the routinization of charisma. After Billy Graham is gone, his ministry will continue. Charles Colson died two years ago. But much of his work is continuing in Prison Fellowship even though the founder is no longer there.

So, while it is true that evangelicalism does prize the personality, and there is a cult of celebrity in the church, what we are witnessing is evangelicals coming to appreciate the importance and the primacy of institutions.

Charismatic leaders are rare and it can often be difficult to take the better things they do and imbue that into institutions. Yet, institutions can have incredible staying power and operate at a broader level of society.

While evangelicals may be showing more interest in institutions, such a viewpoint rubs against the typical evangelical tendency toward individualism. The charismatic leader can fit the American story of working hard and making something of oneself. The attractive leader can pull in individuals through new technologies as evangelicals effectively used the ascending radio and television scenes. (Interestingly, I’ve seen much less about evangelicals effectively harnessing the Internet for their ends. Perhaps such an analysis can come with time.) Appealing to institutions requires both leaders and adherents to turn their focus more to the communal than their own interests. This is a difficult switch, particularly in certain areas like Smith and Emerson demonstrate in Divided By Faithwith the inability for white evangelicals to beyond the individual to the social dimensions of race in America.