Faced with declining membership, aged buildings and underutilized land, churches have been transitioning their property to new uses that help reach missional goals and reflect community needs.
As the housing crisis intensifies, houses of worship across the country are trying to better understand how they can help by building affordable housing on their property.
As a researcher, I’ve been studying how congregations build housing on their property for almost 20 years. I know that a development project is a large, time-consuming and expensive undertaking. Most faith leaders are not developers, and moving from a missional idea to a completed project can be confusing and overwhelming.
There are several phases to a faith-based property development project: discernment, predevelopment, development and construction, marketing and leasing, and operations.
Once you’ve completed the first step — discernment — it’s time for predevelopment. I want to focus on this phase, because it’s crucial and is not well understood by people without experience in planning and building.
Predevelopment is where the rubber starts to meet the road. In this phase, you will clarify your goals, process and cost, along with the scope of the work.
The predevelopment phase brings into focus the conceptual, schematic and design development of the project. It tells you how possible your project is in light of feasibility studies, financing projections and construction estimates. It’s the point when the budget is refined and you learn more about financing.
What are the steps to embarking on a faith-based property development project after discernment? What happens before the groundbreaking?
Owner’s representative
A development project is a collaborative affair between property owners, developers, architects, planners, engineers, surveyors, lawyers, financing professionals, contractors, construction crews and more.
One of the first things you’ll have to do is decide whether or not you would like to work with an owner’s representative (also known as an owner’s rep). It’s not necessary to have an owner’s rep, but it can be helpful in navigating the process.
An owner’s rep is a professional who can guide you, assist you in hiring firms to conduct studies, and make sense of the work that has been completed. This is someone who can advocate on behalf of the congregation. As your advocate and consultant, the owner’s rep has the best interests of your house of worship in mind.
There are specific firms that act as owner’s representatives and are generally paid on the back end of a development deal, taking a percentage of the total cost of the project.
Architect
The next thing you’ll want to do is think about hiring an architect. Architects play a strong role in the predevelopment process. This is where you talk about the purpose and function of the space, its features, the size of the rooms, the relationships to indoor and outdoor space, circulation through the building, and other needs. With an eye to the intended programming, an architect will produce a conceptual design.
The conceptual design will be a rendering of what the building could potentially look like, but keep in mind that the actual outcome will be affected by other factors, including zoning and design regulations, as well as financing.
Feasibility studies
Next you’ll need to conduct feasibility studies. These studies determine what can be built on the property and the state of the existing buildings, as well as neighborhood and community needs. They help guide the development and are crucial to finding the right developer.
Here are some of the studies, who does them, and what they are for:
- Real estate market study. This analysis provides a landscape of the market value of properties in the area. Real estate brokers, agents and consultants can do a real estate market study.
- Architectural engineering study. This study provides insight into the structural integrity of buildings. It includes an examination of the electrical and mechanical systems, as well as the architectural integrity of houses of worship. Such studies are conducted by building or architectural engineering firms.
- Land survey. This survey is concerned with the legal boundaries of properties and delineates property lines, maps all the buildings on the property, and confirms the elevation. There are several types of land surveys (zoning, construction, mortgage, subdivision, etc.), so it is best to ask a land surveyor which studies are needed for your project. A land surveyor typically does this work.
- Historic preservation study. The historical significance of older buildings can be a factor, especially if you are considering demolition or adaptive reuse. A historic preservation study aims to document buildings’ history, architectural significance and current condition. These can be done by nonprofit organizations or for-profit companies and consultancies that specialize in historic preservation work.
- Land use and zoning. A zoning analysis identifies what’s currently allowed on a property, including restrictions on building height and density. It also can let you know whether a zoning change is necessary. A land use planning consultant can help with these studies.
Cost estimates
At this point, you’ll clarify your project’s cost, potential eligibility for government programs and grants, and sources of financing. A typical affordable housing development can have multiple sources of capital that make up the financial stack.
It’s important to say that studies and consultants can cost thousands — even hundreds of thousands — of dollars. But keep in mind that they’re a necessary part of the process and, in some cases, might be required to get financial assistance. For example, if you’re applying for federal or state funding, real estate market studies will be required.
Some municipalities offer technical assistance and capacity-building programs to help with predevelopment work. Other organizations provide a cohort-based approach that includes technical assistance, peer support and access to professionals. These programs may come with some funding to complete studies.
St. Luke’s Episcopal Church in Seattle, Washington, for example, is constructing both affordable housing and market rate housing with space for the church. It received predevelopment funding from Trinity Wall Street’s Mission Real Estate Development program and the nonprofit Enterprise. While the congregation raised nearly $1 million, funding from Trinity’s program was essential to completing the studies.
Development takes time, patience and money. The predevelopment phase is the point in the process to construct networks with professionals and experts, ask questions, and build trust. It’s a time to gather as much information as possible, do research and make informed decisions before construction begins.
Predevelopment might seem daunting. But if your church has discerned that affordable housing is its mission, this is when you start to make that idea a reality.
It’s not easy to be optimistic about the church these days. But Mark Elsdon is working on it.
In his book “We Aren’t Broke: Uncovering Hidden Resources for Mission and Ministry,” he argued that, well, the church isn’t broke.
In his new book, “Gone for Good? Negotiating the Coming Wave of Church Property Transition,” he makes the case that this moment poses a unique opportunity for the church to make a difference. As congregations disperse the enormous real estate holdings of the church, Elsdon sees a chance for renewal.
If congregations think of their buildings and land as assets they are stewarding rather than possessions they own, that mindset can help them transform church spaces for the community’s well-being, he said.
“Gone for Good?” is a collection of 16 essays by practitioners in many fields that addresses the question of what happens to church property when a church closes. At its core is the argument that property should be viewed as neither an albatross nor a cash cow but rather an asset that should be thoughtfully handled and used for good.
And there are likely to be a lot of property transfers in the coming years: as many as 100,000 buildings and billions of dollars in church-owned property are expected to be sold or repurposed by 2030, according to the book.
“There’s so much opportunity to think about those assets being opportunities for God’s mission to flow forth into our neighborhoods,” said Elsdon, who is ordained in the Presbyterian Church (U.S.A.) and holds an MBA from the University of Wisconsin.
If the many churches across the country that are likely to close in the coming years simply sell off their buildings and land one by one, driven only by the market, he said, “we’re going to look back and say, ‘Wow, what a huge loss of spaces that were for the social good.’”
Elsdon is the executive director of Pres House, a combination church, campus ministry and seven-story apartment building on the University of Wisconsin-Madison campus. He also is a co-founder (with Shannon Hopkins) and a director of RootedGood, a nonprofit that empowers institutions, social enterprises and entrepreneurs to create systemic change.
The book came out of a Gone for Good symposium hosted by Laity Lodge and the H.E. Butt Foundation in October 2022. Elsdon spoke with Faith & Leadership’s Sally Hicks about his vision for church property transition. The following is an edited transcript.
Faith & Leadership: One of the things I found interesting in the book was your sense of this as a moment of opportunity. In the foreword, Willie James Jennings writes about “a new possibility of forming life in place.” This book takes a practical approach, but there’s also a big vision for it. What is that vision?
Mark Elsdon: I’m interested in this idea that you highlight: thinking about buildings and land that churches have stewardship over as missional opportunities. Not simply vessels for a congregation, but missional, in terms of the impact they can have on the community.
In this moment of transition around church buildings and land and their use, it’s a particularly important moment to recognize the role they play in the community.
Church buildings and land are right in the middle of it all, and they’re everywhere. I think this is really critical. They’re in every city, village, town, of every size, everywhere in the nation. There’s nowhere they’re not — and there’s nowhere that they’re not changing, either.
I’m trying to be a bit reflective about that. What is the witness, the opportunity for the space that I think churches have been given the chance to steward? What’s the opportunity in the middle of neighborhoods all over the country to be those sorts of places?
It’s not that dissimilar from my previous book, where I was arguing the same thing with regard to our money. But it’s these assets that have been viewed as simply transactional, or have been actually held too tightly. Not for the good, not in a generous way, but just like, “This is ours.”
F&L: Talk a little bit about the scale of both the concern and the opportunity here. Because it might be a once-in-forever kind of thing. It’s a real wave, right?
ME: Yes. The clunky phrase I used was a “once-in-many-generations” change. Because when this stuff changes over, it’s not going back.
I like to bring it down to the scale of whatever people’s familiarity is. For example, in Madison, where I live, I use 40 out of 100 [closing]. Imagine 40 properties all over the city, everywhere — on busy streets and tiny neighborhoods, everywhere — 40 out of 100, 40% of them, closing or going empty or being repurposed.
We vote in Madison in churches. I don’t know where we’d find 40 [new] polling places. Not to mention the spiritual impact that has in the community.
It’s not just about the church. My real hope, too, is that city municipal folks will take notice, because there’s a chance to incentivize or disincentivize how this trajectory goes.
If we just let it unfold purely according to the market, just one by one, I don’t think it’s going to end real well. I think we’re going to be disappointed.
And now they’re what? Either there’s a fence around them because they’re a landmark building and you can’t do anything with them or they’re just high-end condos.
Robert Jaeger’s chapter on the Halo study found that 3.7 million people visited the 90 churches [in the study] over a year and only 9% of those visits were for worship. The other visits were for something else, often community or educational programs — food pantry, voting, Girl Scout meeting.
F&L: What do you think will move people from the mindset of crisis and worry to this sense that this is a time of unique opportunity?
ME: There is a great deal of loss. We have to recognize that this is indeed happening and is quite hard and sad, especially if you are in a church that is selling, which many people are. I never want to put this sort of glossy sheen over it, “Oh, it’s all going to be fine.”
But the Christian faith is one of death and resurrection, of death and new life, and there’s a sense that there is something beyond the next step. I don’t believe for a second God’s declining or God’s going anywhere. It’s just that the structure we’ve created that is the American church and all of our associated property, frankly, is going to change.
I do see, often, people in churches are intrigued by the question of legacy. I will often ask church members who are considering what to do with their property to envision themselves coming back to that piece of land 50 years from now. Fifty years is past the life of pretty much everyone in the room.
We are the stewards that will shape what happens 50 years from now. We can say, “Well, we’ll just let whatever happens happen. I don’t really care. As long as I have my funeral here or as long as I have my children’s wedding here, I’m fine with it.”
But if we start to envision what really is going on in this corner of our city or of our neighborhood or of our county or whatever it might be in 50 years and ask what can we be involved in right now that will lead to beautiful things happening on that land in the future, that sometimes helps.
F&L: You stress that congregations need time to envision something different. Why is that important, and why is that so hard?
ME: I just got a message today from a congregation seeking help that has 18 months of money left, and they want to do a complete redo of their whole property. And the truth is, you can’t do it in 18 months. This is not quick work.
F&L: We recently did a story about a church that wasn’t closing, but they were doing affordable housing, and it was a vision 20 years in the making.
ME: Pres House was an idea from the 1920s. It was 80 years. That’s extreme, of course. But to do the work well, it takes time. Time to listen to your community, to do the kind of discernment work that really leads to good outcomes. I think we underestimate that.
Sometimes there’s a resistance to accepting where we are, and there’s a sense of, “We can just do one more year like this, and we can just do one more year like this.” Eventually, the “one more year”— that’s the last of them. It’s hard.
Part of the reason I did the book, frankly, is to try to normalize that conversation a little bit, to try to help. Maybe it’s overwhelming, but maybe it’s a little bit of a comfort to know that there are 99,000 other churches facing the same thing. We’re not alone when we’re facing it, and it isn’t about us.
I always encourage people to think about it far earlier than they want to. To think of it more as, “What is this resource that we have to steward out to the world?” And to have those conversations going on all the time, so that when the moments do come that the change is needed, it’s not quite so revolutionary or hard to face.
F&L: Besides time, what are other key aspects of this process?
ME: Funding is definitely an issue. Funding on multiple levels — shorter term, pre-pre-development, pre-development funding, funding to do the discerning, to do the accelerator courses, to do the kinds of stuff that get people thinking differently.
There are a lot of financial resources, at least in the mainline church world, that could be used for investment money or for loans, for other funds to be pulled out of traditional investments and put to work in financing some of the development. That’s needed as well, especially if you’re going to do something interesting.
There’s a reason that affordable housing is so hard to do. It’s not easy, because you have to subsidize it. It doesn’t work on a purely market-driven method. But we also have money in the church that we could use to support some of those projects.
This pre-pre-development work is what RootedGood is working on a lot right now. We have our Good Futures Accelerator, which is a nine-month course for congregations to think about who they are, who their neighborhood is, to come up with ideas, to get creative, to test some demand and to do a space audit in their building.
We need more of that happening from more directions. There are nowhere near enough consultants, for example, to do one-on-one consulting for the number of churches that need to address this stuff. So we need to think about much more scalable, different ways of meeting that need.
Obviously, also, I talk about hope. I mean, hope is key. So again, while recognizing those sad realities, what will really move us is hopefulness that there is opportunity to do new good stuff, which I truly believe there is.
F&L: Philanthropy and government funding are two other sources you address.
ME: In my area, Madison, Wisconsin, there’s not a great deal of trust between cities and faith communities. That may be different in other parts of the country. Similarly with philanthropy, they just don’t do it. They don’t often give to churches directly.
But what this property transition moment allows for is different ways of structuring those relationships. And I would say, very broadly speaking, it’s different opportunities to, again, live out the Christian faith much more broadly and bring the gospel into people’s lives much more broadly.
As a practical example, I’m seeing a lot of churches starting nonprofit organizations that are not the church; they’re affiliated with the church. Then they have an opportunity to seek funding from foundations and funders through grants that wouldn’t go to a church.
Similarly, cities and planning departments are much more amenable, often, to working with development that’s multiuse, that isn’t just simply a traditional church worship space. So in both cases, it’s this opportunity to really broaden the network and the connection, and people all working together.
F&L: The chapter by Jim Bear Jacobs, citizen of the Mohican Nation, suggests an idea I’d never heard of before: returning the land to Indigenous tribes or organizations.
ME: I would not have published the book had I not been able to put a chapter like that in there. It was really important for me. This is a trickier, more sensitive subject for people.
I think you could argue theologically that we’re stewards of the land and that God has given us the opportunity to make use of it. But you could also argue very much historically and ethically that it was taken and so it really wasn’t ours to begin with anyway.
If we’re the church and we care about people and we care about our communities and we care about big questions, then I think we have to recognize that we’re monetizing land that was taken.
I think we have to think about that, recognize that, be aware of that, before we go ahead with it as if it’s ours. What’s our position with regard to church buildings and land? If we have a chance to right some wrongs from the past by returning it, it’s a form of reparation, a form of atoning for past sin. Why not consider that as an option?
There are lots of ways in which we can be more generous with what we have. Why do we need to hold on to it, especially if it’s not being used?
Picture this: An old church is now a cafe. From 9 to 5, it serves coffee, cakes and sandwiches in the historic hallowed space, with light streaming through the stained glass. Young people with piercings serve chai and lattes to customers of all ages and socioeconomic backgrounds.
Then, on a Sunday evening, with the smell of coffee still in the air, people gather around tables to talk about justice and economics and to question the role faith plays in their lives.
It’s not a secret: the way we church is changing. Yet many of our structures and systems and ways of doing church still hang on a model from another era. Modern life is different. Work is different; dating, community life, technology — they’re all different. So shouldn’t church be different as well?
This is a question I’ve been asking for nearly 30 years. Perhaps it started when I took my college friend Kim home with me one Easter. When we went to church, everyone else got dressed up, but Kim just had jeans. Afterward, she said that while her experience in church had been nice in some ways, she had felt like a fish out of water.
After college, I had friends who were longing for conversations about meaning and purpose — but church was the last place they would look for such discussions.
Over the last 20 years, I’ve worked to create communities that offer space for deep relationships and deep questions while at the same time serving people less fortunate than ourselves. I’ve tried a lot of experiments, building the road as I’ve walked it.
In turbulent times, we look for the safe harbor, the thing that doesn’t change, to help us stay grounded. For the church, I believe that the gospel — not the form of church — is that thing.
As new forms of mission and ministry are taking shape, this is a moment of hope as well as pain. Just like the messy but beautiful process of giving birth, the re-imagining of the landscape of the church is an intricate dance of pain and promise.
There’s always a risk when we step into the new. We have to let go of something to make room for fresh things. Isn’t this a hallmark of the Lord’s leading? There is an invitation to trust. We don’t have to have it all buttoned up and figured out before we step out.
As someone who has lived and worked on the margins of the institutional church for decades, I am grateful, proud and optimistic when I see all the vibrant initiatives that are taking root. It is clear this is no longer a fad of the 90s.
You don’t have to look far to see breweries and bakeries popping up in restored church properties or in new monastic communities. Just look around and you will find kitchen table entrepreneurs putting idle church kitchens into service, using food to address loneliness and food insecurity. Churches are also leveraging their land to meet the needs of their neighbors with efforts such as affordable housing, senior communities and new economic development.
These new models are creating jobs, community and new financial futures for congregations. But they’re also showing the world a dynamic church, transforming the lives of people and the community around them. To me, that looks like the gospel in action.
If you are in a church longing to see something new, how do you know where to start?
- Don’t look back. When I travel, I’m often struck by the way that people in other countries seem to be looking ahead, looking forward. I find that in the U.S. and Europe we tend to look back to the “good old days.” This is not a time to look back but rather a time to look ahead and embrace the future.
- Lament. You do need to grieve what is being lost. The ability to grieve well is a signature gift of those with Christian faith. After all, we believe in a gospel of death and resurrection.
- Experiment. When you try new things, hold them lightly. If you want to do something with food, host a farmers market or a pop-up restaurant, but do it once or twice before making further plans and see what you learn. If you know a lot of people working from home, try a work-from-church day. As you set off to do some experiments, it is helpful to embrace a theology of enough and to approach it as a learning exercise.
- Serve. It is important to adopt an attitude of service and to make justice a priority. This starts by really seeing others, loving others and understanding the challenges they face. Launch a listening tour in which you ask questions, listen deeply and find out from your neighbors what they need most. Then start right there! It will lead you to bigger systemic issues, and you’ll be able to approach that complex work grounded in the experiences of those most directly affected.
- Be open to surprise. We know that the ways of God are not our ways. After all, God came to us as an infant and not as someone in power. Be ready to be surprised — and to surprise your community — by doing something new. The church is turning up and creating impact in ways that are unexpected.
I use the acronym BLESS to teach these five steps: Don’t Look Back, Lament, Experiment, Serve, Surprise.
The world hasn’t been expecting the church to radically create affordable housing, provide for those exiting prison, offer services for seniors, etc. To be honest, a lot of people see the church as an in-group seeking to push its own agenda. But that isn’t our story.
Churches becoming pubs and cafes and new housing developments? I say yes, because it is all part of the church becoming new. We can repurpose our sacred buildings so they can shimmer with hope and justice for all.
Resources:
Lake Institute on Faith & Giving’s Faithful Generosity Story Shelf, with case studies and stories of innovation
RootedGood’s Good Futures Accelerator, a course to help churches unlock resources and imagination
Faith & Leadership feature articles, with stories of innovation and creativity in the church
The formerly enslaved artisans who constructed First African Baptist Church in Beaufort, South Carolina, sometime after the Civil War didn’t use nails. Metal was expensive and often hard to come by for Black builders less than a generation from bondage.
The Rev. Alexander McBride, First African’s senior pastor, explained how the laborers built the church in Gothic Revival style, noted for its signature pointed arches and windows. The current building replaced an antebellum praise house, an open one-room clapboard space with little furniture so the enslaved could engage in a more mobile, joyful service removed from white surveillance and sit-quiet worship styles.
“They used the mortise-and-tenon method, where they interlock the wood. And this church has withstood every hurricane” that has rolled through the coastal city, said McBride, the 16th pastor at First African in its more than 150 years of existence.
And there have been many storms. An 1893 hurricane drowned many of the town’s Black residents, stranded in low-lying areas or swept to their deaths. But even that massive storm didn’t cause significant damage to the church, thanks to the unnamed craftsmen who may have lacked nails but had possessed the skill and wisdom to use the strongest joint known to woodworkers.
The church’s biggest current enemies are time, termites (which have eaten their way through some of the structure’s undercarriage) and moisture — largely unavoidable menaces for a century-old building in a humid seaside town.
Earlier this year, First African was among dozens of historically Black churches to win grants from the National Trust for Historic Preservation’s African American Cultural Heritage Action Fund. Those monies, through the Preserving Black Churches initiative — $4 million in this funding cycle — will support projects that recast their sites’ history through new interpretation or exhibits, grow capacity through staff hires and community outreach, and repair aging or damaged buildings.
Diversity of spaces
The grantees highlight the diversity of Black worship spaces and the history of how Black Americans have fought for religious freedom and built their own institutions amid racism and violence. They include institutions such as 16th Street Baptist Church in Birmingham, which just marked 60 years since the Ku Klux Klan bombing that killed four girls and damaged the church; the elegant Black-majority Basilica of St. Mary of the Immaculate Conception in Norfolk, Virginia; one-room churches built by hand and heart; and churches in places with historically small Black populations, such as Alaska and West Virginia.
“Black churches are living testaments to the achievements and resiliency of generations in the face of a racialized, inequitable society,” said Tiffany Tolbert, the Action Fund’s senior director for preservation. “They’re foundational to our Black religious, political, economic and social life.”
In some places, a church is the only building that remains as an artifact of a Black community that no longer exists. Scotland AME Zion Church in Potomac, Maryland, not far from the nation’s capital, is one such example from a community swallowed by encroaching development and urban sprawl.
Religion scholar C. Eric Lincoln once described the Black church as the unchallenged “cultural womb of the Black community.” Fellowship halls and sanctuaries in Black churches have long functioned as multipurpose rooms, where worship and politics meet. Churches like Beaufort’s First African have been incubators for Black social enterprise; during Reconstruction, First African was the site of a school for freed people, hungry for the literacy denied them during slavery.
Numerous historically Black colleges, civil rights protests and social movements trace their origins to Black pulpits and pews. Preserving church spaces can thus have a multiplying effect, documenting as well the stories of Black communities at large and the work of Black architects, artisans and mutual aid.
Worthy of preservation
It’s commonly said that the church is “more than the building,” yet buildings are material remnants of history and culture. What kinds of meaning do church buildings have for you?
That’s the case with the Halltown Memorial Chapel, built in 1901 not far from Harpers Ferry, West Virginia, where abolitionist John Brown and his band of brigands in 1859 had raided an arsenal in hopes of ending slavery. The one-room chapel is small, only about 40 feet by 50 feet, with room for 13 pews. It was built of rubble stone by church members, stone masons and laborers who also constructed a nearby turnpike or worked at the local paper mill, which has since closed. Services continued there for decades, only ceasing after World War II because of a dwindling congregation. After that, it hosted the occasional gathering until its last event — a wedding of one of the founders’ descendants — in 1988.
Kim Lowry, the treasurer of the Halltown Chapel Memorial Association, cataloged the many repairs needed via email. “Water damage from a hole in the roof and from water seeping in under the foundation was the culprit. And without regular events or services, the chapel suffered from neglect. The plaster walls needed to be rehabilitated, the flooring had rotted and deteriorated and required replacement, and exterior work was required on the wood window sills and frames and the Chapel entrance area.”
Powderpost beetles had chomped on the pews, spreading ruin with every bite. One of the church’s three stained-glass windows was missing altogether, and the others needed restoration. One is a poignant tribute to Edna, a church member’s child who had died in infancy. Such design features — with references to congregation members who fundraised for such elements — are tangible history, traces of people long gone and their efforts to build beloved community.
“It’s impossible to talk about American craftsmanship without talking about the Black and Indigenous hands that constructed it even before 1776,” said Brandon Bibby, a senior preservation architect with the Action Fund. “It’s important to preserve that aspect so that we as a society don’t forget. By preserving, we are saying, ‘This place matters in the whole context of the American landscape.’”
“What I want most is that through this project, Black congregations and communities will see the value and beauty in their places and see they are worthy of preservation,” he said.
Does your church have a historic role in your community? How has its role changed over the years?
Recognizable elements of church design can be particularly vulnerable to deterioration. Steeples are both symbolic and pragmatic communicators; their towering presence in a landscape announces where people can worship or seek shelter. Yet sitting aloft, largely inaccessible, placing strain on dramatic, heaven-pointed roofs and often channeling rainwater to places it shouldn’t go, steeples can be a source of problems that go unnoticed until a leak sprouts or cracks appear.
Many of the Preserving Black Churches grant recipients need steeple repair. When congregations are forced to choose among costly repairs, a steeple can sometimes take a back seat to high-traffic areas with more visible problems, such as the sanctuary itself.
Funding a range of needs
What traditional elements of your church are difficult to maintain? Would your congregation be OK without them?
Declining church attendance has meant less coin in the collection plate and, in turn, fewer resources for maintenance and repairs. Black American church membership has dropped in recent years, from 78% in 1998-2000 to 59% in 2018-2020, though Black Americans remain one of the top populations most likely to be church members (along with conservatives and Republicans), according to a multiyear Gallup poll released in 2021.
A 2012 Kellogg Foundation report also found that Black people give more of their income to community-based causes than whites, in part because of a culture of mutual aid, lack of access to white-dominated institutional funding and traditions such as tithing. Even so, when an evangelical research firm surveyed church financial well-being, more Black pastors said their congregations had less than seven weeks of cash reserves — perhaps because they are dependent on a community with lower wealth in the first place. Getting money to repair churches can be particularly difficult.
Following the first grants that went to 35 churches across the country, recipients of another $4 million will be announced in January, Tolbert said, as part of a plan to distribute between $8 and $10 million, with support from Lilly Endowment Inc. In total, $20 million will be invested through Preserving Black Churches across all of its program goals.
If you were asked what in your church is worth preserving, what would you say? What would your congregation say?
That funding will go not only toward capital needs, Tolbert said, but also toward planning, to help churches understand how to undertake preservation. Matching grants will help churches create new preservation endowments so that invested income can be used to support maintenance and preservation of existing buildings. Emergency grants are also available to address immediate issues such as damage caused by floods, fires and even acts of vandalism.
And the Action Fund is working with six churches — four in Alabama and one each in California and Chicago — to help develop comprehensive stewardship plans that will address restoration and rehabilitation of the buildings along with programming and interpretation, activating space for community, and bringing in arts and social justice programs. They will benefit from a consulting team of architects, engineers, business planners and capital campaign fundraisers.
“It is essential that these places are activated,” Tolbert said. “They are centers of worship, but also, they continue to serve the community.”
Action Fund executive director Brent Leggs told The Washington Post in an interview that Black churches are exceptional lenses through which to view Black and American history. “It’s amazing to see centuries of Black history told at historic Black churches. Some of the stories include formerly enslaved Africans moving through emancipation, beginning to form communities, … and some of the earliest buildings founded by African Americans in the United States [include] a Black church. These places are of exceptional significance. Their stories matter, and they are worthy of being preserved.”
Would members of your community benefit from learning more about your congregation’s past and its role in local history?
Questions to consider
- It’s commonly said that the church is “more than the building,” yet buildings are material remnants of history and culture. What kinds of meaning do church buildings have for you?
- Does your church have a historic role in your community? How has its role changed over the years?
- Steeples are a traditional element of many churches, yet they can be difficult to maintain. What traditional elements of your church are difficult to maintain? Would your congregation be OK without them?
- If you were asked what in your church is worth preserving, what would you say? What would your congregation say?
- How is your space “activated” for your community? Would members of your community benefit from learning more about your congregation’s past and its role in local history?