If churches and other religious buildings present attractive opportunities for redevelopment in urban neighborhoods, how often does this happen?
I hope someone is tracking all of these switches from religious structures to residences. The impetus to collect this data could come from multiple sources. An organization might want to look at changes in a neighborhood or geographic area. An organization of developers or architects might see this as a business opportunity. A researcher could be interested in housing changes, particularly from an unusual source like unused religious buildings. Presumably, this kind of housing does not go for cheap and could exacerbate existing issues in urban areas. Communities themselves might want to know how many religious buildings are being converted. This could affect tax rolls – moving property from non-taxpaying religious groups to residents brings in more tax money – and nearby residents could be affected.
From what I can gather, these conversions are happening at a regular pace. Yet, it is hard to track the scale from the occasional article. My own research on long-standing church buildings in the Chicago area did not find many churches that became residences. Indeed, former churches could fill a range of uses: the most common was a religious buildings for another religious group but churches could also be reused as daycare facilities, community centers, and offices.
Based on this, I would guess there are not that many churches being turned into residences in terms of sheer numbers. At the same time, of the religious buildings that are sold, I would guess a good number are converted into residences when located in more desirable neighborhoods (though I am sure some buildings are also demolished to make way for new residential buildings).
The conversion of religious buildings into residences continues in many American cities. This is the result of at least three larger forces:
- The decline of numerous religious groups which means religious buildings are no longer used for worship. This decline has been going on for decades in a number of denominations, freeing up numerous churches and other structures.
- The demand for housing in many urban neighborhoods. While the converted residences are not often cheap, they are often in desirable neighborhoods and locations. The same reasons religious groups chose particular locations also can make them attractive for residents. (The flip side is that religious buildings in less desirable neighborhoods can languish.)
- The unique architectural features a religious building can provide including tall vaulted ceilings, stained glass windows, and brick and stone work. These features can be incorporated into new dwellings and provide very different options compared to new construction.
For example, a recent Chicago Tribune piece about a former church in Logan Square highlights these issues:
The historic Episcopal Church of the Advent was built in 1926 by renowned architect Elmer C. Jensen, who designed and engineered more than two dozen of the city’s early skyscrapers. The church closed in 2016 due to dwindling membership.
In preparation for its second life, the building interior was mostly gutted, and the space was subdivided. Stained glass art windows, ornate chandeliers, decorative millwork, and stone arches and columns are among the retained features. In one apartment, a stone altar acts as the base for a kitchen island. In another, wainscoting was installed to complement the existing millwork. The church exterior was preserved in entirety…
All nine apartments in the converted church are one of a kind and configured with either two or three bedrooms. Three apartments are on the main level of the church, and three apartments are on the garden level. Three more are stacked within the former attached rectory behind the church. The first residents arrived in April…
“People can say it’s a really cool building, but if it doesn’t have closet space or if it doesn’t have a washer and dryer or room for their couch, it’s not going to work for them,” he said.
A recently closed church and sold building plus a desirable neighborhood plus interesting building details equals a redevelopment opportunity.
But, just how many of these conversions of religious buildings are taking place? This is the subject of tomorrow’s post.
The conversion of religious buildings into residential units is interesting to me (see earlier posts here and here). Here is another example from Chicago: an Uptown synagogue that was on preservation lists will be turned into apartments.
Originally built by architect Henry Dubin of the firm Dubin and Eisenberg in 1922, the former religious structure at 5029 N. Kenmore Avenue features a dramatic stained glass-lined sanctuary plus attached offices, classrooms, a commercial kitchen, and various multi-purpose rooms.
After closing its doors to the public in 2008, the building faced an uncertain future. Despite its inclusion on the National Register of Historic Places, water damage, vandalism, and deferred maintenance left much of the structure in poor condition. In 2015, the synagogue earned a spot on Preservation Chicago’s annual list of the city’s most threatened architecturally significant buildings.
Chicago-based developer and adaptive reuse specialist Cedar Street Companies acquired the property last year for $1.25 million…
Branded as simply ‘The Synagogue,’ Cedar Street’s residential conversion is slated to include eight studio apartments, 32 one-bedroom apartments, and a 21-car parking lot.
Saying that you live at “The Synagogue” has a certain ring to it.
It would be interesting to think about if reactions of different kinds of religious buildings differ depending on the religious tradition. Certain religious groups have different conceptions of religious buildings. In other words, some see the religious space as more sacred or fundamental to their practices than others. For example, the academic literature on the white flight of religious groups in the post-World War II era suggests that different groups found it easier or harder to leave their structures. At the same time, I’m guessing that a good number of these reconversions of religious buildings happen a while after the building was used by its primary congregation.
I saw this list of 25 stunning churches, mosques, and temples around the world and wondered: how do people decide on a list like this? Even the introduction of the article seems to recognize this:
The architecture of houses of worship varies according to time and place, ranging from hilltop chapels built in the 10th century to geometric modernist designs of glass and steel…
A tour around the world in search of the most beautiful houses of worship shows that despite the immense differences in architecture, the ability of humans to create beautiful, holy places transcends geographical and sectarian boundaries. Behold, 25 of the world’s prettiest churches, mosques, and temples.
I would be interested in reading more about how each of these buildings lead visitors to feelings of beauty and holiness. Is it because of the exterior? (Clearly marked as a religious building, difference from or convergence with the surrounding landscape, it took a long time to build.) Is it because of the interior? (A number of these captions mention that the buildings invoke certain feelings inside.) It is because it is old and/or cultural important? Ultimately: is there a common feature across religious buildings of different faiths and times that generally moves humans toward feelings of transcendence?
(This isn’t exactly what my coauthor Bob Brenneman and I were getting at in a recent Sociology of Religion article titled “When Bricks Matter: Fourt Arguments for the Sociological Study of Religious Buildings” but this would be interesting to consider alongside our thesis that we should pay more attention to how religious buildings affect the people within.)