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Since World War II, historians have analysed a phenomenon of "white
flight" plaguing the urban areas of the northern United States. One
of the most interesting cases of "white flight" occurred in the
Chicago neighborhoods of Englewood and Roseland, where seven entire
church congregations from one denomination, the Christian Reformed
Church, left the city in the 1960s and 1970s and relocated their
churches to nearby suburbs. In Shades of White Flight, sociologist
Mark T. Mulder investigates the migration of these Chicago church
members, revealing how these churches not only failed to inhibit
white flight, but actually facilitated the congregations'
departure. Using a wealth of both archival and interview data,
Mulder sheds light on the forces that shaped these midwestern
neighborhoods and shows that, surprisingly, evangelical religion
fostered both segregation as well as the decline of urban
stability. Indeed, the Roseland and Englewood stories show how
religion - often used to foster community and social connectedness
- can sometimes help to disintegrate neighborhoods. Mulder
describes how the Dutch CRC formed an insular social circle that
focused on the local church and Christian school - instead of the
local park or square or market - as the center point of the
community. Rather than embrace the larger community, the CRC
subculture sheltered themselves and their families within these two
places. Thus it became relatively easy - when black families moved
into the neighborhood - to sell the church and school and relocate
in the suburbs. This is especially true because, in these
congregations, authority rested at the local church level and in
fact they owned the buildings themselves. Revealing how a dominant
form of evangelical church polity - congregationalism - functioned
within the larger phenomenon of white flight, Shades of White
Flight lends new insights into the role of religion and how it can
affect social change, not always for the better.
Robert H. Schuller’s ministry—including the architectural
wonder of the Crystal Cathedral and the polished television
broadcast of Hour of Power—cast a broad shadow over
American Christianity. Pastors flocked to Southern California to
learn Schuller’s techniques. The President of United States
invited him sit prominently next to the First Lady at the State of
the Union Address. Muhammad Ali asked for
the pastor’s autograph. It seemed as if Schuller may
have started a second Reformation. And then it all went away. As
Schuller’s ministry wrestled with internal turmoil and
bankruptcy, his emulators—including Rick Warren, Bill Hybels, and
Joel Osteen— nurtured megachurches that seemed to sweep away the
Crystal Cathedral as a relic of the twentieth century. How did it
come to this? Certainly, all churches depend on a mix of
constituents, charisma, and capital, yet the size and ambition of
large churches like Schuller’s Crystal Cathedral exert enormous
organizational pressures to continue the flow of people committed
to the congregation, to reinforce the spark of charismatic
excitement generated by high-profile pastors, and to develop fresh
flows of capital funding for maintenance of old projects and
launching new initiatives. The constant attention to expand
constituencies, boost charisma, and stimulate capital among
megachurches produces an especially burdensome strain on their
leaders. By orienting an approach to the collapse of the Crystal
Cathedral on these three core elements—constituency, charisma,
and capital—The Glass Church demonstrates how congregational
fragility is greatly accentuated in larger churches, a notion we
label megachurch strain, such that the threat of implosion is
significantly accentuated by any failures to properly calibrate the
inter-relationship among these elements.
Since World War II, historians have analysed a phenomenon of "white
flight" plaguing the urban areas of the northern United States. One
of the most interesting cases of "white flight" occurred in the
Chicago neighborhoods of Englewood and Roseland, where seven entire
church congregations from one denomination, the Christian Reformed
Church, left the city in the 1960s and 1970s and relocated their
churches to nearby suburbs. In Shades of White Flight, sociologist
Mark T. Mulder investigates the migration of these Chicago church
members, revealing how these churches not only failed to inhibit
white flight, but actually facilitated the congregations'
departure. Using a wealth of both archival and interview data,
Mulder sheds light on the forces that shaped these midwestern
neighborhoods and shows that, surprisingly, evangelical religion
fostered both segregation as well as the decline of urban
stability. Indeed, the Roseland and Englewood stories show how
religion - often used to foster community and social connectedness
- can sometimes help to disintegrate neighborhoods. Mulder
describes how the Dutch CRC formed an insular social circle that
focused on the local church and Christian school - instead of the
local park or square or market - as the center point of the
community. Rather than embrace the larger community, the CRC
subculture sheltered themselves and their families within these two
places. Thus it became relatively easy - when black families moved
into the neighborhood - to sell the church and school and relocate
in the suburbs. This is especially true because, in these
congregations, authority rested at the local church level and in
fact they owned the buildings themselves. Revealing how a dominant
form of evangelical church polity - congregationalism - functioned
within the larger phenomenon of white flight, Shades of White
Flight lends new insights into the role of religion and how it can
affect social change, not always for the better.
Latino Protestantism is growing rapidly in the United States.
Researchers estimate that by 2030 half of all Latinos in America
will be Protestant. This remarkable growth is not just about
numbers. The rise of Latino Protestants will impact the changing
nature of American politics, economics, and religion. Latino
Protestants in America takes readers inside the numbers to
highlight the many reasons Latino Protestants are growing as well
as the diversity of this group. The book brings together the best
existing scholarship on this group with original research to offer
a nuanced picture of Latino Protestants in America, from worship
practices to political engagement. The narrative helps readers move
beyond misconceptions about Latino religion and offers a window
into the diverse ways that religion plays out in real life. Latino
Protestants in America is an essential resource for anyone
interested in the beliefs and practices of this group, as well as
the implications for its growth and areas for further study.
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