Category Archives: Religion

Finding religion in group athletics

Posted on by

As more Americans eschew religion, they can search for meaning and community elsewhere. This includes exercising and moving with others:

Photo by Leon Ardho on Pexels.com

Some readers mentioned fandom as a bonding mechanism — World Cup enthusiasts and participants in fantasy football leagues, for instance, are creating ongoing relationships. But mostly I heard from people who bonded through athletic activities. Some talked about clubs that formed organically in their neighborhoods or towns, like that Colorado hiking group. But many who answered the questionnaire I launched in April about moving away from organized religion talked about replacing their weekend worship with SoulCycle, CrossFit or Orangetheory, and finding friends and even some spiritual solace in those activities. (In case you’re wondering, I’m an Orangetheorist and a SoulCycle dropout, though I can’t say I’ve ever felt a metaphysical connection to either one.)…

Casper ter Kuile, the author of “The Power of Ritual: Turning Everyday Activities Into Soulful Practices,” studied CrossFit and SoulCycle when he was a student at Harvard Divinity School, and told me that he observed some of the “mutuality” that Johnson experienced when he talked to CrossFit devotees. CrossFitters write down their fitness goals on a whiteboard and, whether a goal is comparatively big or small, “goals are honored with the same amount of dignity and celebration.” There’s a feeling that you have the agency to meet your goals and that the community is also involved in your success. There’s also a lot of evangelizing for CrossFit that can parallel the outreach or recruitment aspect of religious worship…

SoulCycle even mimics some of the emotional beats and physical qualities of a church service. Ter Kuile and Thurston have described the “soul sanctuary,” where classes are held, and the way “Every SoulCycle ‘journey’ has a similar arc, which peaks during a hill ballad when riders turn up the resistance dial on their stationary bike and climb uphill in the dark.” The reader Susana Odriozola, 40, who lives in California and was raised Catholic, though she no longer goes to church, said that parts of the SoulCycle experience reminded her of going to Mass: They throw water out to you and you turn to your neighbors and greet them…

One part of churchgoing that’s tougher to satisfy with group fitness is the multigenerational inclusiveness of those spaces. You’re not going to bring a little kid to a CrossFit box. And though Schnurr told me that people bring their families hiking, her own experience is that some of her grandkids love it, but others, not so much. I’ve tried to drag my kids along on various hikes and climbs and, similarly, it’s not always a hit. Like me, Odriozola said she’s still trying to figure out how to give her children “spiritual strength without religion,” and that is an ongoing journey. And there are fitness spaces that are difficult to access or inaccessible for those who have mobility and health challenges.

Functional religion is an interesting topic. I have blogged about work replacing religion, politics looking like religion, and sports fandom mimicking religion.

Not mentioned here is the involvement of bodies in these activities. As sociologist Randall Collins suggests in Interaction Ritual Chains, the movement of bodies together and the emotional energy that develops is important. These physical activities help by asking people to move their bodies in sync. Religious activities do this as well; people do not gather and worship as a bunch of brains but they involve their bodies and emotions. Additionally, none of the stories in the piece above mention transcendence or interacting with forces/being beyond the people in the room.

How many of these groups/activities explicitly advertise these particular benefits? They cannot guarantee certain communal experiences but they could point to the potential for it to develop.

Potentially different logics for land: from a church that “nourished thousands” to million dollar homes

Posted on by

Reflecting on the tearing down of a Catholic church in Chicago, one long-time parishioner describes what will replace the structure:

Photo by Pixabay on Pexels.com

It’s a “good’ neighborhood now. And the land that Transfiguration once occupied will be turned into about a dozen single-family homes, where, in an area that was zoned for and still is largely home to two- and three-flats, the starting price of a new house is $1.35 million. Talk to me about the zoning on that one.

This week is the one I dreaded: the physical building, Transfiguration of Our Lord, is being torn down. I held out hope that the building that had welcomed and taken care of so many would be preserved. At the very least, I hoped that the land that nourished thousands of families would house a few more of them in the middle of a nationwide affordable housing crisis. But why build homes for two or three families when you can get rich selling a house to just one?

So the fences have gone up, and the building is coming down.

Processing the closing of a long-time religious congregation can be difficult.

But, there is also a suggestion above that these are two very different uses of land. According to this member, the church nourished families and the community. The church welcomed immigrants. Its school educated kids. The church was a gathering place. Churches in the United States do not pay property taxes, but they can provide services for the neighborhood.

In contrast, the buildings that will replace the church will be expensive single-family homes. These will provide private space for households within a desirable neighborhood. There is money to be made in the developing and selling of the buildings.

This could lead to a question: is land better used for organizations that serve the community or for single-family homes? If people care more about money, creating more real estate is the answer. If people want to emphasize community, there might be room for religious congregations and other neighborhood organizations, but they may need to sustain themselves. Americans value single-family homes and like making money. When congregations close, it is a relatively easy step in many communities to redevelop this land or reuse the buildings in ways that generate money and revenue.

Evangelicals and when the “postmodern” and “urban” came to the American suburbs

Posted on by

A reflection on pastor and author Tim Keller’s life includes this line involving distinctions between American places:

Photo by Zekai Zhu on Pexels.com

His insights hit a nerve at a time when evangelicals were realizing that “postmodern” and “urban” challenges—religious diversity, isolation, transience—were becoming common in rural and suburban contexts as well.

In the American context, suburbs often served as a refuge from perceived problems of the city. Religious diversity in cities involved all sorts of religious traditions as people flocked to cities in the late 1800s and early 1900s. Even with the number of people in cities, Americans often celebrated an ideal of families living in suburban single-family homes rather than feeling atomized in large cities. Whereas people moved in and out of cities and urban neighborhoods, Americans often perceived suburbs as built around family and children, neighbors, and community groups.

How might we evaluate these features separating places? It is hard to discuss religious diversity without addressing race and ethnicity. As suburbs often excluded people who were not white, religious diversity was limited. Suburbs are increasingly diverse in terms of race and ethnicity and social class. Regarding isolation, plenty of narratives have been shared and told where individuals found the suburbs to be isolating. Compared to suburbs, cities offer opportunities for exploration and finding a place among other similar people. The suburbs may have celebrated certain social relationships but they were also quite transient for decades in the postwar era as people took advantage of opportunities.

If the lines between cities, suburbs, and rural areas are now more blurred, are evangelicals better equipped to address a changing world? How might they address complex suburbia?

One of the joys of Easter: a full sanctuary singing

Posted on by

As someone who enjoys music, is a musician, and likes some large collective activities, part of the joy of Easter is having a full sanctuary with people singing.

Photo by Brett Sayles on Pexels.com

This level of congregational singing does not happen every week. Our church is full on Easter. The songs are familiar. Many people arrived early and the level of conversation beforehand was high.

Sure, this musical experience might be replicable elsewhere, such as at a club where everyone is dancing and singing along with popular songs or being in that right place with the right music that gives you goosebumps. But, this is a different experience. It is the Christian holiday on the calendar. It is an annual ritual. It is happening in a building intended to direct people’s attention toward worship. And people are singing, not just attending a loud performance.

When a revival overwhelms a small town of 6,000 people

Posted on by

The recent religious revival at Asbury University brought a lot of people to Wilmore, Kentucky:

Photo by Aayush Srivastava on Pexels.com

By the time university leaders concluded the gathering, an estimated 50,000 students and visitors had come to the campus to pray, said Kevin Brown, Asbury’s president. The outpouring attracted students from more than 260 colleges and universities, many drawn by social media livestreams and posts. Similar prayer services cropped up at other Christian universities, including Lee University in Tennessee, Cedarville University in Ohio and Samford University in Alabama…

The surge of worshippers overwhelmed the campus and the sleepy town of Wilmore, which is home to roughly 6,000 residents, according to U.S. Census Bureau data. Cars streamed into the city, backing up traffic and filling the town’s parking spaces.

“We have two stoplights, to give you an idea of how large our town is,” Brown said. Suddenly having to figure out how to accommodate thousands of visitors “on the fly” was “unnerving and unsettling.”

“Our town and our institutions are just not equipped to absorb such a large influx of people,” he said. “On the other hand, it was really, really sweet and really beautiful to see so many different people, so many different ages, representing so many different geographies … just to see everyone in one space, united and experiencing something together.”

The juxtaposition of religious activity and visitors in a small town is worth considering. Three questions come to mind:

1. How many communities would be prepared for a large influx of visitors there for religious purposes? What exactly would they need to respond and what would mark the interactions and activity outside of the clearly marked religious spaces?

2. Would Christians in the United States be more or less surprised to find religious revival happening in a small town or in a major city (thinking of Billy Graham’s long meetings in 1957 in New York City or the Azusa Street Revival in Los Angeles in 1909)?

3. Are the conditions of small town life more or less conducive to religious fervor? Americans often have romantic notions of small towns yet big cities are denser and have more people coming and going.

More Protestant churches closing than opening – and understanding the bigger patterns

Posted on by

One source suggests more Protestant churches are closing than are opening:

Photo by Luis Quintero on Pexels.com

About 4,500 Protestant churches closed in 2019, the last year data is available, with about 3,000 new churches opening, according to Lifeway Research. It was the first time the number of churches in the US hadn’t grown since the evangelical firm started studying the topic. With the pandemic speeding up a broader trend of Americans turning away from Christianity, researchers say the closures will only have accelerated…

“In the last three years, all signs are pointing to a continued pace of closures probably similar to 2019 or possibly higher, as there’s been a really rapid rise in American individuals who say they’re not religious.”

The rest of the article deals with why this is happening and what happens to these buildings.

For this post, I am more interested in putting the cited numbers in context. Here are different aspects of this:

  1. As cross-sectional numbers (first sentence above), it is hard to know what do with these figures. In 2019, more Protestant churches closed than opened. This is a one year figure.
  2. Looking at trends over time is useful. The next sentence above says this is the first time that more congregations have closed than opened since Lifeway started tracking this. So this is a reversal or change to a larger trend? How long has anyone tracked this? Is it assumed that it is good or normal that more churches open than close each year?
  3. As noted above, there are fewer people claiming religious affiliation. Are there additional factors involved, such as a shift of attendees toward larger congregations?
  4. Are there other data sources for the number of churches and what does their data show?

With the attention that is paid to the declining number of religious Americans, it would be helpful to continue to look at the corresponding organizational changes including changes in the number of congregations.

Outside of governments, which actor owns the largest amount of land in the world?

Posted on by

According to a story from the University of Notre Dame, the answer is:

Photo by Ashley Fontana on Pexels.com

the Catholic Church is the largest nongovernmental property owner in the world

While there are no numbers on the number of properties, acres, or value, I would guess that it adds up to a lot. To serve over 1.3 billion adherents around the globe – 2019 pre-Covid figures – requires a number of buildings and properties all over the place.

Asking questions about how much property a religious group should own is another matter. Is one interested in efficiency and how many people are served through each property? Is there a religious group has too much property? Does it matter if the property serves the community as well as religious adherents? All of these could factor into whether the amount of land owned is seen as a moral good or a moral problem.

Interesting framing: American faith beliefs and practices down “despite a megachurch surge”

Posted on by

Here is a summary of recent data on religiosity in the United States:

Photo by Luis Quintero on Pexels.com

Church membership, church attendance and belief in God all declined during the pandemic years, survey data suggest, accelerating decadeslong trends away from organized worship.   

At least one-fifth of Americans today embrace no religion at all. Researchers call them “nones.”  

A similar share tell pollsters they do not believe in God, an all-time high.

The lone, striking countertrend is a steep rise in nondenominational Protestants, who attend churches outside the “mainline” denominations — the once-ubiquitous Baptists, Methodists and Lutherans.

The story is set up this way: religion is on the decline and the only phenomena standing out are megachurches. This is an interesting set of evidence to put together. Do religion and megachurches go together or cause each other? Here are just a few ways they might be related:

  1. Religion is down and megachurches are up. (This is what the article suggests in the headline and later in the story.)
  2. Religion is down and megachurches are a last gasp of religion.
  3. Religion is down and megachurches helped contribute to this decline.
  4. Religion is down. And megachurches are not related to this overall pattern.

Which of these options is most accurate? What is the causal link between overall American religiosity and the presence of sizable religious congregations?

The % of polling places in churches by state

Posted on by

An infographic in Christianity Today highlights how many polling places are in churches:

If I am reading this correctly, here are two patterns:

  1. The percent of polling places that are churches can differ quite a bit from state to state. Generally, some of the Northwest and Northeast are less likely to have churches as polling place. The highest percentages are in more “heartland” states with some interesting exceptions (Arizona, Florida).
  2. Which religious groups host the most polling places can differ as well. It would be interesting to see more fine-grained data/ do these patterns of particular traditions hold up across states or is it because certain states have higher concentrations of certain traditions?

I imagine there might be all sorts of additional factors to consider when examining this.

Given the current political sentiments regarding the role or involvement of religious groups in politics, do these figures go up or down significantly in the coming years? And among which groups and locations?

Creation care, “practical love,” and the American suburbs

Posted on by

One evangelical leader is asked about caring for the environment as a Christian imperative and they connect the issue to the American suburbs:

Photo by Pixabay on Pexels.com

If you play the visionary, what must the church or mission agency do now to prepare for the coming changes? How will they take the gospel message to the world?

Much of what we will have to do is practical love, not just suburban evangelism. I don’t know how leaders of World Vision, SIL, Compassion International, or TEAM should change their strategies—but they must be talking about this. Do the analysis, and anticipate the threats.

Will “practical love” be necessary also in the suburbs?

As environmental impacts ramp up, more and more people will discover they are vulnerable. On the West Coast, the Colorado River is running dry. An entire swath of the country is or may soon be on water rationing, and I don’t know how to deal with that. We are not as protected from environmental impacts as we think we are.

Supply chain issues are affecting cellphones and new cars, but what happens when it hits the grocery stores? Trace it back, and you will discover that there were no apples, because the pollinators were absent. This brings it home, but by then, it will be too late.

I see two connections to suburbs in this discussion:

  1. There is “suburban evangelism” and this contrasts with “practical love.” To address changes in the environment, “suburban evangelism” may not be enough.
  2. The environmental issues will eventually come to the suburbs. Suburbanites might feel like they are protected by a certain level of wealth and distance from immediate dangers, but environmental change will find them.

In other words, there is a particular way of Christian faith that aligns with suburban life. Right now, that faith does not regularly intersect with climate change or environmental issues.

A much larger, and related, question: what about suburban faith does not line up with addressing climate change and other important social issues? (I have some thoughts about this: I have an analysis titled “Faith in the Suburbs: Evangelical Christian Books about Suburban Life” in this book.)