Feet Fitted with the Gospel of Peace

(Clockwise from top left: Welcomia, Denis Tangney Jr, captain_galaxy, YT, all via Getty Images)

Feet Fitted with the Gospel of Peace 

A prayer walk, a prophetic dream, and a call to stand with our immigrant brothers and sisters

by Sarah Blumenshine, Director, Intercultural Ministries

Leer in español

One of the beauties of my work is connecting deeply with immigrant communities in and around Boston. This summer I’ve been attending regular morning prayer calls led by the Agencia ALPHA team over Zoom. On a recent call, Pastor Sergio Perez of Harvest Ministries in Weymouth invited us to join an upcoming prayer walk in the city of Lynn. About a dozen of us showed up the following Saturday. Pastors joined hands with families and seniors. We were all there for one purpose: to pray protection and blessing over the city.

Before we broke into groups and began our walk, Pastor Sergio shared a dream he’d had more than 15 years ago. This dream took place on a particular street corner in Lynn. Exactly what is happening now across the country was playing out in his dream. Officers were rounding up immigrants and loading them into a bus. Families were terrified, trying to get away. In his dream, Pastor Sergio approached the officers and told them that they needed to take care. He asserted that immigrants have dignity and humanity and deserve decency. The officers seemed to pause and were somewhat affected, and then Pastor Sergio woke up. The dream felt so real that it stuck with him.

When we paired off and picked a direction to walk, Pastor Sergio headed in the direction of the street corner he’d seen in his dream. I teamed up with Patricia Sobalvarro, Executive Director of Agencia ALPHA, and Pastora Ramonita Mulero of Iglesia Hispana de la Comunidad. Together we began walking together toward a nearby Market Basket grocery store, where many immigrants find employment. We prayed through Ephesians 6:10-18 about putting on the armor of God, asking for truth, for faith, for the protection that comes not from our own efforts but from the astonishing goodness of God.

Something struck me that I’d not seen before. I’ve always associated this passage with spiritual defense. But this time, the instruction to stand firm “with your feet fitted with the readiness that comes from the gospel of peace,” landed in a fresh way. Even in battle against spiritual darkness, we are told to wear shoes that can bear us quickly elsewhere to share the good news of peace! Such hope, even certainty. 

As we walked, we passed immigrant-owned shops, houses, and apartments. We recalled the passage in Exodus where God told the Israelites to paint the blood of a lamb over their doorframes as a sign for the angel of death to pass, thereby sparing their firstborn sons. We covered homes and businesses and sidewalks and churches with pleas for physical protection, praying that violence would pass them by.

Patricia shared a reflection on the story of the Israelites finally expelled from Egypt, only to have Pharaoh change his mind. He sent chariots and soldiers to pursue and enslave them again. Meanwhile, the Israelites were approaching the Red Sea with nowhere to go. Patricia remarked that she has often wondered how she would have felt had she experienced that moment. Every step closer to an impassable body of water would have seemed like impending death. When things seemed most desperate, God made a preposterous way through the sea. We prayed for these kinds of miracles, admitting we could see no way through, but God surely could.

“Put on the full armor of God, so that when the day of evil comes, you may be able to stand your ground, and after you have done everything, to stand. Stand firm then, with the belt of truth buckled around your waist, with the breastplate of righteousness in place, and with your feet fitted with the readiness that comes from the gospel of peace.”

— Ephesians 6:13-15

When we returned to the church parking lot, each group offered a few words about their experience. Another pastor who was present started sharing, first to the whole group, and then he turned and spoke specifically to me. Because I am still learning Spanish, I only understood a fraction of his testimony, but I know our hearts saw each other. He spoke with deep passion, such that he started weeping.

When the pastor finished speaking, Pastor Sergio asked how much I had understood. Seeing my uncertainty, he kindly translated the pastor’s words. He explained that my presence—and what I represent as a U.S.-born citizen—carried a certain weight. He related how many immigrants feel isolated and unseen by others. They feel invisible to their Christian brothers and sisters in this country. The fact that someone from that context would see their suffering and journey with them was overwhelming to the pastor who shared. Pastor Sergio compared it to the story of the British politician William Wilberforce, who, despite his privilege and comforts, identified with the plight of enslaved people and became an advocate for the ending of slavery.

I was stunned. I hadn’t done anything extraordinary; I had simply shown up to pray, side by side with my sisters and brothers. Truthfully, it felt like the bare minimum my spiritual siblings should expect. Jesus told us to love one another as we love ourselves. Geography, international boundaries, human laws—these are all important. But not one of them stops us from being part of the same family, the same body.

“The parts of the body will not take sides,” Paul writes in 1 Corinthians 12:25-26. “All of them will take care of one another. If one part suffers, every part suffers with it. If one part is honored, every part shares in its joy.”

Lately, I’ve had an image in my head of the Church in the United States as a human body suffering from neuropathy. Our nervous system, the network that carries sensation and information and generates feedback, is damaged. Our ability to perceive one another is scrambled. I imagine someone standing next to a hot stove, hand on the burner, completely unaware that skin and tissue are melting until they smell the burning—but by then, the damage is done.

Friends, parts of the body of Christ are on fire. I do not exaggerate. I am one nerve that transmits impulse and effect. I bear witness to that agony. We are poor in relationships that cross cultural lines. Our relational distance allows us to dehumanize the “other.” We forget that we’re kin. We fail to see that our thriving is enmeshed.

“This body of Christ desperately needs healing. It is at war with itself. Healing starts within each one of us. What kind of fruit am I nurturing with the substance of my soul? In the communities I am part of, are we together seeking the flourishing of all people?”

The current level of chaos in the federal government is a smoke screen that further obscures our view. Some of us have swallowed the lie that law and punishment are righteous, but compassion is only for those who deserve it. This falsehood is antithetical to the life and ministry of Jesus.

Laws have their purpose in a well-functioning society, to be sure. If we are fueled by love and joy, filled with the fruit of the Spirit, we will work with others to correct immoral laws and apply them with fairness. 

In contrast, today the fruit of our policies and power is on grotesque display. Every human being suffering in a detention camp with no legal recourse, every person deported to a country that is not their own, each careless arrest, every child who cries for their missing parents—these we cannot brush off as collateral damage. They are the fruit of fear, resentment, self-righteousness, and a will to dominate. They are what happens when laws are weaponized as instruments of oppression.

This body of Christ desperately needs healing. It is at war with itself. Healing starts within each one of us. What kind of fruit am I nurturing with the substance of my soul? In the communities I am part of, are we together seeking the flourishing of all people?

We remember our kinship by listening to one another. We dedicate the time and attention required to understand each other. We choose to take simple but significant steps, such as joining our hearts in prayer. These habits are transformative, and they give rise to new points of connection that slowly help us repair what has been broken.

As we commit ourselves to this way of life, everyone doing their part, honoring one another’s pain and celebrating each other’s joys, we begin to experience the body as God intended. God’s design is for the Church to be an agent of hope, healing, and reconciliation both within and without. May it be so.

Calzados con el Evangelio de la Paz

(En el sentido de las agujas del reloj desde la parte superior izquierda: Welcomia, Denis Tangney Jr, captain_galaxy, YT, todos vía Getty Images)

Calzados con el Evangelio de la Paz

Una caminata de oración, un sueño profético y un llamado a solidarizarse con nuestros hermanos y hermanas migrantes

por Sarah Blumenshine, Directora de Ministerios Interculturales

Una de las bellezas de mi trabajo es conectar profundamente con comunidades migrantes en Boston y sus alrededores. Este verano, he estado participando en llamadas regulares de oración matutina dirigidas por el equipo de Agencia ALPHA a través de Zoom. En una de esas llamadas, el Pastor Sergio Pérez de Harvest Ministries en Weymouth nos invitó a una próxima caminata de oración en la ciudad de Lynn. El sábado siguiente, unas doce personas nos reunimos. Pastores se unieron con familias y personas mayores. Todos estábamos allí con un solo propósito: orar por protección y bendición sobre la ciudad.

Antes de dividirnos en grupos y comenzar a caminar, el Pastor Sergio compartió un sueño que había tenido hace más de 15 años. El sueño se desarrollaba en una esquina específica de Lynn. Exactamente lo que está sucediendo ahora en todo el país estaba ocurriendo en su sueño. Agentes estaban deteniendo a migrantes y subiéndolos a un autobús. Las familias estaban aterrorizadas, tratando de escapar. En el sueño, el Pastor Sergio se acercaba a los agentes y les decía que tuvieran cuidado. Les afirmaba que los migrantes tienen dignidad y humanidad, y merecen ser tratados con decencia. Los agentes parecían hacer una pausa y mostraban cierta conmoción, y entonces el Pastor Sergio despertó. El sueño se sintió tan real que se le quedó grabado.

Cuando nos emparejamos y elegimos una ruta para caminar, el Pastor Sergio se dirigió hacia la esquina que había visto en su sueño. Yo caminé junto a Patricia Sobalvarro, Directora Ejecutiva de Agencia ALPHA, y la Pastora Ramonita Mulero de la Iglesia Hispana de la Comunidad. Juntas comenzamos a caminar hacia el supermercado Market Basket cercano, donde muchos migrantes encuentran empleo. Oramos en base a lo que dice Efesios 6:10-18, de ponernos la armadura de Dios, pidiendo verdad, fe y protección que no proviene de nuestro propio esfuerzo, sino de la asombrosa bondad de Dios.

Algo me impactó y no lo había visto antes. Siempre había asociado este pasaje con la defensa espiritual. Pero esta vez, la instrucción de estar firmes “con los pies calzados con la disposición de proclamar el evangelio de la paz” me llegó de una manera fresca. ¡Incluso en la batalla contra la oscuridad espiritual, se nos dice que usemos un calzado que nos lleve rápidamente a compartir las buenas nuevas de la paz! Tal esperanza, incluso certeza.

Mientras caminábamos, pasamos por tiendas de inmigrantes, casas y apartamentos. Recordamos el pasaje en Éxodo donde Dios les dice a los israelitas que pinten con la sangre de un cordero los marcos de sus puertas como señal para que el ángel de la muerte pasara de largo, perdonando así a sus primogénitos. Cubrimos hogares, negocios, aceras e iglesias con ruegos por protección física, orando para que la violencia pasara de largo.

Patricia compartió una reflexión sobre la historia de los israelitas finalmente expulsados de Egipto, solo para que el faraón cambiara de opinión. Envió carros y soldados para perseguirlos y esclavizarlos de nuevo. Mientras tanto, los israelitas se acercaban al Mar Rojo sin ningún lugar a dónde ir. Patricia comentó que a menudo se ha preguntado cómo se habría sentido en ese momento. Cada paso hacia ese cuerpo de agua infranqueable habría parecido una sentencia de muerte. Y entonces, Dios abrió un camino completamente impensable a través del mar. Oramos por ese tipo de milagros, reconociendo que no veíamos salida, pero sabiendo que Dios ciertamente sí.

“Pónganse toda la armadura de Dios, para que cuando llegue el día malo, puedan resistir hasta el fin con firmeza. Manténganse firmes, ceñidos con el cinturón de la verdad, protegidos por la coraza de justicia, y calzados con la disposición de proclamar el evangelio de la paz.”

— Efesios 6:13-15

Al regresar al estacionamiento de la iglesia, cada grupo compartió algunas palabras sobre su experiencia. Otro pastor presente comenzó a compartir, primero con todo el grupo, y luego se dirigió específicamente a mí. Como todavía estoy aprendiendo español, solo entendí una fracción de su testimonio, pero sé que nuestros corazones se entendieron. Habló con tanta pasión que comenzó a llorar.

Cuando el pastor terminó de hablar, el Pastor Sergio me preguntó cuánto había entendido. Al ver mi incertidumbre, amablemente tradujo sus palabras. Explicó que mi presencia—y lo que represento como ciudadana nacida en Estados Unidos—tenía un peso particular. Contó cómo muchos migrantes se sienten aislados e invisibles para los demás. Se sienten invisibles para sus hermanos y hermanas cristianos en este país. El hecho de que alguien de ese contexto viera su sufrimiento y caminara junto a ellos fue abrumador para el pastor que compartió. El Pastor Sergio lo comparó con la historia del político británico William Wilberforce, quien, a pesar de sus privilegios y comodidades, se identificó con la lucha de las personas esclavizadas y se convirtió en un defensor en contra de la esclavitud.

Me quedé atónita. No había hecho nada extraordinario; simplemente me había presentado para orar, lado a lado con mis hermanos y hermanas. La verdad es que se sintió como lo mínimo que mis hermanos espirituales deberían esperar. Jesús nos dijo que nos amáramos los unos a los otros como a nosotros mismos. La geografía, las fronteras internacionales, las leyes humanas—todas son importantes. Pero ninguna de ellas nos impide ser parte de la misma familia, del mismo cuerpo.

“Los miembros del cuerpo no deben dividirse,” escribe Pablo en 1 Corintios 12:25-26. “Todos deben preocuparse los unos por los otros. Si un miembro sufre, todos los demás comparten su sufrimiento. Si un miembro es honrado, todos los demás comparten su alegría.”

Últimamente, tengo en mi mente la imagen de la Iglesia en los Estados Unidos como un cuerpo humano que sufre de neuropatía. Nuestro sistema nervioso, la red que transmite sensaciones, información y genera retroalimentación, está dañado. Nuestra capacidad para percibirnos unos a otros está desordenada. Me imagino a alguien de pie junto a una estufa caliente, con la mano sobre el quemador, completamente inconsciente de que su piel y tejido se están quemando hasta que huele a carne quemada—pero para entonces, el daño ya está hecho.

Amigos, hay partes del cuerpo de Cristo que están en llamas. No exagero. Yo soy un nervio que transmite impulso y efecto. Soy testigo de esa agonía. Somos pobres en relaciones que cruzan líneas culturales. Nuestra distancia relacional nos permite deshumanizar al “otro.” Olvidamos que somos una familia. Fallamos en ver que nuestro bienestar está entrelazado.

“Este cuerpo de Cristo necesita desesperadamente sanidad. Está en guerra consigo mismo. La sanidad comienza dentro de cada uno de nosotros. ¿Qué tipo de fruto estoy cultivando en la sustancia de mi alma? En las comunidades de las que formo parte, ¿estamos juntos buscando el florecimiento de todas las personas?”

El nivel actual de caos en el gobierno federal es una cortina de humo que oscurece aún más nuestra visión. Algunos de nosotros hemos creído la mentira de que la ley y el castigo son justos, pero la compasión es solo para quienes la merecen. Esta falsedad es contraria a la vida y el ministerio de Jesús.

Las leyes tienen su propósito en una sociedad que funciona bien, sin duda. Si estamos impulsados por el amor y la alegría, llenos del fruto del Espíritu, trabajaremos con otros para corregir leyes inmorales y aplicarlas con justicia.

En contraste, hoy el fruto de nuestras políticas y poder se exhibe de manera grotesca. Cada ser humano que sufre en un centro de detención sin recursos legales, cada persona deportada a un país que no es el suyo, cada arresto imprudente, cada niño que llora por sus padres ausentes—no podemos simplemente descartarlos como daños colaterales. Son el fruto del miedo, el resentimiento, la autosuficiencia moral y el deseo de dominar. Esto es lo que sucede cuando las leyes se utilizan como herramientas de opresión.

Este cuerpo de Cristo necesita desesperadamente sanidad. Está en guerra consigo mismo. La sanidad comienza dentro de cada uno de nosotros. ¿Qué tipo de fruto estoy cultivando en la sustancia de mi alma? En las comunidades de las que formo parte, ¿estamos juntos buscando el florecimiento de todas las personas?

Recordamos a nuestros hermanos escuchándonos los unos a otros. Dedicamos el tiempo y la atención necesarios para comprendernos. Elegimos dar pasos simples pero significativos, como unir nuestros corazones en oración. Estos hábitos son transformadores y generan nuevos puntos de conexión que poco a poco nos ayudan a reparar lo que se ha roto.

Al comprometernos con este estilo de vida, cada uno haciendo su parte, honrando el dolor del otro y celebrando las alegrías de los demás, comenzamos a experimentar el cuerpo como Dios lo diseñó. El plan de Dios es que la Iglesia sea un agente de esperanza, sanidad y reconciliación, tanto interna como externamente. Que así sea.

Tax-Exemption Issues For Mass. Churches and Religious Organizations

(Clockwise from top left: stevegeer, Joaquín Cobalán, designer491, kuarmungadd, all via Getty Images)

Tax-Exemption Issues For Mass. Churches and Religious Organizations

Cases to know when thinking about innovating church property

by Rudy Mitchell, Senior Researcher

Editorial note: The Emmanuel Gospel Center prepared this resource as part of “Exploring Church Spaces,” a research project designed to highlight stories of innovation and impact already happening in Boston and to help inspire new collaborations and solutions. This document is not to be taken as official legal advice but is for informational purposes only for churches considering new uses and rentals of their property. 

As churches explore ways to more fully use their buildings to further their mission and benefit the community, they also need to consider any potential issues that might affect their tax-exempt status. 

Churches can anticipate and avoid negative impacts by studying relevant state laws and rulings in court cases. 

In Massachusetts, the applicable law on tax exemption for religious organizations is Massachusetts General Laws, Chapter 59, Section 5, Clause 11 (M.G.L. c. 59, § 5, cl. 11). Clause 11, the law pertaining specifically to religious organizations, is part of a larger section related to property exemptions. That section includes Clause 3, a separate law pertaining more broadly to charitable organizations. It is important for churches to note the differences in the application of these two clauses to the use of their properties.  

Several court cases discussed in this article shed more light on the interpretation of these property tax-exemption laws. 

Also, when exploring additional uses or rentals, churches should note the distinction between appropriating exclusive full-time rental of space versus allowing occasional use of a space or building still used by the church for its mission and purposes.

Renting to a nonprofit?

Significance

A case involving the La Sallette Shrine and Conference Center is instructive because it considers several different aspects of the tax-exempt status of religious organizations and their various types of property. The rulings here may not always apply to other situations, especially if significant differences exist. However, the La Sallete case does illustrate several issues in determining tax exemption.

Explanation

The La Sallette Shrine and Conference Center in Attleboro, Massachusetts, is a Roman Catholic religious organization. It holds a multi-use property of 200 acres with high visibility because it draws thousands of visitors for its retreats and Christmas festival of lights. While it is not a typical church, it does hold religious services and carries out various forms of religious instruction like other tax-exempt churches. 

The organization’s property included a welcome center, dining hall, gift shop, maintenance and storage buildings, overnight accommodations, a wildlife sanctuary area, and a former convent rented to a nonprofit organization serving battered women. The La Sallette Shrine also rented space to outside organizations for occasional use.

The town sought to tax several parts of the property while the owners defended their tax-exempt status. The court case that ensued, Shrine of Our Lady of La Sallette Inc. v. Board of Assessors of Attleboro, 473 Mass. 660 (2017), was decided in the Supreme Judicial Court of Massachusetts. 

The case arose when the Board of Assessors of Attleboro sought to raise more taxes by identifying parts of the La Sallete Shrine property as taxable. The Shrine appealed a decision of the Appellate Tax Board to the Massachusetts Supreme Judicial Court. The court ruled that the Shrine’s welcome center, maintenance building, and other associated properties were tax-exempt because they were related to carrying out the organization’s mission. 

However, the court did not rule for tax-exempt status for the former convent and the wildlife sanctuary. This is where the subtle but significant difference between the third and eleventh clauses in Massachusetts’ property tax-exemption law mentioned above come into play. 

The Shrine had leased the convent space to a nonprofit organization to use as a safe house for battered women, and the Massachusetts Audubon Society managed the wildlife sanctuary. But it had failed to file for tax-exemption for those two properties under the correct clause. 

According to the case summary, “The safe house and wildlife sanctuary might have been exempt from real estate taxation under G. L. c. 59, § 5, Third (Clause Third), as the property of a benevolent or charitable organization devoted to charitable use, had the Shrine satisfied the filing requirements for such an exemption, but they were not exempt under Clause Eleventh.”

While Clause Eleventh applies specifically to religious organizations and worship-related uses, Clause Third pertains more broadly to charitable uses, including those not explicitly religious in nature.

In its ruling, the court, nevertheless, made clear that it understands a religious organization’s property extends beyond the sanctuary where the religious activity principally takes place. There’s the parking lot, parish hall, offices, and storage areas, to name a few. What matters is that these areas are used in ways connected with the religious worship going on in the sanctuary.

“In interpreting the scope of Clause Eleventh, we recognize that a house of religious worship is more than the chapel used for prayer and the classrooms used for religious instruction. It includes the parking lot where congregants park their vehicles, the anteroom where they greet each other and leave their coats and jackets, the parish hall where they congregate in religious fellowship after prayer services, the offices for the clergy and staff, and the storage area where the extra chairs are stored for high holy days. In some houses of religious worship, all of these portions of property (apart from the parking area) may be located with the chapel in a single building; in others with larger congregations, they may be located in multiple buildings, some adjoining the chapel, some standing alone. We have long recognized that all of these portions of property are exempt from taxation under Clause Eleventh even if no religious worship occurs within these spaces; it suffices that they are used for ‘purposes connected with’ religious worship, Proprietors of the S. Congregational Meetinghouse in Lowell v. Lowell, 1 Met. 538, 541 (1840), or, otherwise stated, purposes that ‘normally accompany and supplement the religious work of a parish.’ Assessors of Framingham v. First Parish in Framingham, 329 Mass. 212, 215 (1952).”  

In addition to the long-term leases of the convent space and wildlife sanctuary, the La Sallete Shrine would also rent space to outside users for occasional use. The court ruled that these uses did not change the organization’s tax-exempt status.

“The occasional or incidental use of such property by an organization exempt from taxation under the provisions of [26 U.S.C. § 501(c)(3)] of the Federal Internal Revenue Code shall not be deemed to be an appropriation for purposes other than religious worship or instruction.” 

The lesson here for churches is that while they may not have a convent or a wildlife sanctuary, they may want to rent a designated building or space for the exclusive use of another nonprofit. In that case, they should check on and comply with any filing requirements for an exemption for that usage.

Using the parsonage for another purpose? 

Significance

A case involving a parish in Royalston, Massachusetts, considers the tax-exempt status of a piece of church property that is no longer used for its original purpose but is still used in a way that is connected to and supplements the religious work of the church. 

Explanation

The First Congregational Church in Royalston, Massachusetts, had a parsonage that the congregation’s pastor no longer occupied. However, the church continued to use the space for other church-related purposes. 

A case concerning the property went before the Appellate Tax Board of Massachusetts. In a 2017 decision, the commissioner ruled that the church, whose nearby parsonage was no longer occupied by the church pastor, was, nevertheless, still tax-exempt because the church and church groups still used it for meetings and storage related to the church’s mission. 

The decision stated: “The relevant inquiry is not whether the property is inhabited as a parsonage, but whether its dominant use is ‘connected with,’ religious worship and instruction, and which ‘normally accompan[ies] and supplement[s]’ the religious work of a parish.” 

Letting secular groups use a parish building? 

Significance

A case involving a church in Framingham, Massachusetts, considers the tax-exempt status of a parish building that the church occasionally allows secular community groups to use. 

Explanation

In the early 1950s, the First Parish in Framingham was involved in a court case with the Assessors of Framingham over the occasional use of the church’s parish building by secular community groups. It is an example of a parish with a second large building adjacent to the church. 

The congregation made the building available to various community organizations, such as a historical society, a library committee, a global humanitarian organization, a choral society, a parent-teacher association, and youth organizations for boys and girls. Some made donations to the church, while some did not. These were occasional uses and did not interfere with the regular use of the building by the Sunday School and church groups. 

The tax assessors of Framingham sought to obtain taxes on the building because it was being used on occasion by various secular groups.

In this case, Assessors of Framingham v. First Parish in Framingham, 329 Mass. 212, 215, (1952), the church’s parish building was used partially as a parsonage and partially for Sunday School classes as well as meetings and dinners of church groups. 

A key distinction in this ruling allowing full exemption of the space was that the use by external organizations did not interfere with the dominant, normal religious activities in the space. The church carefully documented the church’s weekly use of each room in the building and identified each external user. The external groups were not given exclusive ongoing use of the spaces. 

The assessors only cited cases where churches rented space for the exclusive use of businesses or tenants; therefore, those cases were not deemed relevant. 

The ruling, which favored the church, read: 

“The occasional use of the rooms by various secular organizations which does not appear to have interfered with their regular use for religious purposes does not, we think, constitute an appropriation for other purposes…In the instant case the occasional use was incidental to the continued and regular occupation of the rooms for religious purposes. The right of exemption from taxation, which depends on the dominant purpose for which the rooms are maintained and their actual use for that purpose, was therefore not affected.”

This case is differentiated from others where the church appropriates a building or space for the exclusive, permanent, non-religious use of a tenant. If a church anticipates that a proposed rental may result in the loss of a tax exemption, it could require the renter to pay the equivalent of the taxes as part of the rental agreement.

As churches consider additional uses for their tax-exempt property, including parsonages and parish houses, they can be guided by various precedents in interpreting the relevant state laws. Churches can expand their church usage in new ways to benefit the community as they continue to focus on their church mission. 

If they emphasize the purposes that “normally accompany and supplement the religious work of a parish,” and do not allow other uses to interfere with those purposes, they will preserve their tax-exempt status and effectively advance their mission.

Supplement

Massachusetts law provides tax exemptions for churches, their houses of worship, and related properties. In Massachusetts General Laws, Chapter 59, Section 5 (M.G.L. c. 59, § 5), Clause 11 specifically names a few denominations. However, the exemption applies broadly to many religious organizations, regardless of denomination: 

“Notwithstanding the provisions of any other general or special law to the contrary, houses of religious worship owned by, or held in trust for the use of, any religious organization, and the pews and furniture and each parsonage so owned, or held in irrevocable trust, for the exclusive benefit of the religious organizations, and including the official residences occupied by district superintendents of the United Methodist Church and the Christian and Missionary Alliance and of the Church of the Nazarene, and by district executives of the Southern New England District of the Assemblies of God, Inc., Unitarian–Universalist Churches and the Baptist General Conference of New England, and the official residence occupied by the president of the New England Synod of the Lutheran Church in America, Inc., and the official residence occupied by a person who has been designated by the congregation of a Hebrew Synagogue or Temple as the rabbi thereof, but such exemption shall not, except as herein provided, extend to any portion of any such house of religious worship appropriated for purposes other than religious worship or instruction. The occasional or incidental use of such property by an organization exempt from taxation under the provisions of 26 USC Sec. 501(c)(3) of the Federal Internal Revenue Code shall not be deemed to be an appropriation for purposes other than religious worship or instruction.”

Information from the third clause of the law applies to nonprofits. Churches and religious organizations should consider this clause and similar information in the 501(C) (3) federal tax code. Here is Clause 3A from M.G.L. c. 59, § 5:

“If any of the income or profits of the business of the charitable organization is divided among the stockholders, the trustees or the members, or is used or appropriated for other than literary, benevolent, charitable, scientific or temperance purposes or if upon dissolution of such organization a distribution of the profits, income or assets may be made to any stockholder, trustee or member, its property shall not be exempt.”

***This document is not to be taken as official legal advice but is for informational purposes only for churches considering new uses and rentals of their property. 

Conclusion: Key Takeaways and Next Steps

Churches play a vital role in the social and spiritual fabric of Massachusetts communities. As they seek to steward their properties creatively and missionally—whether through expanded programming, community partnerships, or shared space—they must also remain attentive to the legal frameworks that govern tax exemption. The cases and rulings discussed here highlight the importance of maintaining a dominant religious purpose in property use and avoiding exclusive arrangements that may compromise exemption status.

With thoughtful planning and awareness of legal boundaries, churches can continue to innovate in ways that align with their mission while preserving the protections afforded to them under state law.

Next Steps

As your church considers new ways to use its property, here are several practical steps to help preserve your tax-exempt status while faithfully serving your mission:

• Review your current property uses in light of the primary purpose test: Is each space used in a way that supports or supplements your religious mission?

• Consult with legal or tax professionals familiar with M.G.L. c. 59, § 5 and relevant case law before entering into new rental agreements or usage partnerships.

• Document how spaces are used, especially when occasional or incidental outside uses are permitted. Maintain clear records showing the dominance of religious-related activity. Ensure that any non-religious activities do not interfere with your core religious mission.

• Clarify with renters whether they are receiving exclusive use of the space, and consider including clauses in agreements that address tax liability if exemption is lost.

• File appropriate paperwork if your church wishes to claim exemption under Clause Third for space used by another nonprofit with a charitable purpose.

• Continue learning from peer churches navigating similar challenges and opportunities, and consider joining conversations and trainings offered through local networks or the Exploring Church Spaces initiative.

By taking these proactive steps, churches can confidently explore how to use their spaces more fully—creatively and missionally—while remaining in compliance with Massachusetts tax-exemption laws.

Church Landscape Review: Pressed But Not Crushed

Church Landscape Review: Pressed But Not Crushed

Survival, Resilience & Church Plants of Boston Area New Churches, 2014-2024

Churches share similarities with families, schools, and businesses. Pastors take on roles that often mirror those of parents, teachers, and managers. But at the end of the day, the Church is an entirely different entity. It is a creation of God, entrusted with a ministry of life empowered by his Spirit. That’s why—even amid pressure, hardship, or loss—resilience is possible.  

“We are hard pressed on every side, but not crushed,” Paul writes in 2 Corinthians 4:8-9. “Perplexed, but not in despair; persecuted, but not abandoned; struck down, but not destroyed.”  

And as jars of clay holding the treasure of the gospel, we demonstrate that this “all-surpassing power is from God and not from us” (2 Corinthians 4:7).

A large group of newer church communities in Boston is evidence of what happens when churches ground themselves in this spiritual reality. 

The churches that survived those ten years demonstrated several key dynamics:

• Their pastors had clear personal callings and support from mentors and peer groups.

• They overcame challenges by following the concrete solutions that arose when they sought the Holy Spirit’s guidance.

• They started with various outside sources of funding and ensured their pastors didn’t need to work a full-time job outside the church.

• They didn’t wait until they thought they were big enough to plant another church. They made an early and ongoing commitment to multiplication.

These are just a few findings of the Applied Research team at the Emmanuel Gospel Center in Pressed But Not Crushed: Survival, Resilience & Church Plants of Boston Area New Churches, 2014-2024. 

This report is part of the 2025 Church Landscape Review project, which revisits the churches the team had originally interviewed as church plants in a 2014 research study. That project involved in-depth interviews with a diverse group of new churches from different denominations, ethnic groups, and networks. 

Ten years later, EGC revisited the 2014 snapshot and re-interviewed almost two dozen of the original churches to explore how the Boston-area church landscape has evolved over the past decade.

Like other reports in the project, Pressed But Not Crushed includes data, commentary, reflection questions, as well as next steps for ministry leaders. 

Visit the Church Landscape Review project page for more information about the methods, participants, and terminology used in the study. There you will also find a series of reports we’re releasing periodically throughout 2025:

• Executive Summary Report 

• Changing Faces of Faith

• Pastoring Under Pressure

• Open Doors in Boston

• Evolving Vision

Church Landscape Review: Evolving Vision

Evolving Vision

Shifts in Mission Values & Focus in Boston New Churches 2014-2024

In a city like Boston, you would think that, over time, churches would be less apt to wear their faith on their sleeves. They would most likely go easy on the religious language. Perhaps focus less on traditional ministries and more on culturally appropriate issues. Wouldn’t they need to do that to survive? 

A look at a large group of newer church communities in Boston over the last ten years challenges such conventional wisdom.

We would expect any church in the city over the last decade to have seen significant change, and these churches are no different. They experienced shifts in their values, demographic focus, and ministries: 

• Over time, their vision, mission, and values statements became deeper and clearer. By 2024, every church in our study explicitly named Jesus in their statements.

• Churches went from targeting specific demographic groups to focusing on their existing relational networks.

• They put less emphasis on welcome ministries and expanded children and youth ministries, counseling, and generational groups.  

These are just a few findings of the Applied Research team at the Emmanuel Gospel Center in Evolving Vision: Shifts in Mission Values & Focus in Boston New Churches 2014-2024. 

It’s part of the 2025 Church Landscape Review project, which revisits the churches the team had originally interviewed as church plants in a 2014 research study. That project involved in-depth interviews with a diverse group of new churches from different denominations, ethnic groups, and networks. 

Ten years later, EGC revisited the 2014 snapshot and re-interviewed almost two dozen of the original churches to explore how the Boston-area church landscape has evolved over the past decade.

Like other reports in the project, Evolving Vision includes data, commentary, reflection questions, as well as next steps for ministry leaders. 

Visit the Church Landscape Review project page for more information about the methods, participants, and terminology used in the study. There you will also find a series of reports we’re releasing periodically throughout 2025:

• Executive Summary Report 

• Changing Faces of Faith

• Pastoring Under Pressure

• Open Doors in Boston

• Pressed But Not Crushed

Church Landscape Review: Open Doors in Boston

Open Doors in Boston

Outreach, Welcome & New Commitments to Christ in Boston Area New Churches 2019-2023

“Listen! I am standing at the door, knocking; if you hear my voice and open the door, I will come in to you and eat with you, and you with me” (Rev. 3:20).

Churches in Boston are answering the divine knock at the door. And the results are encouraging. 

They’re opening doors of opportunity: responding to the needs around them with courage and care. As they build trust and partner with local organizations, they’re seeing transformation.

They’re opening doors of belonging: welcoming newcomers to become regular attendees, many of whom have no background in Christianity. 

They’re opening doors of faith: seeing over 1,000 people come to Christ in a five-year period, averaging a new believer every 1.5 days. 

The Applied Research team at the Emmanuel Gospel Center explored these trends in Open Doors in Boston: Outreach, Welcome & New Commitments to Christ in Boston Area New Churches 2019-2023. It’s part of the 2025 Church Landscape Review project, which revisits the churches the team had originally interviewed as church plants in 2014, with the goal of exploring how the Boston-area church landscape has evolved over the past decade. 

Like other reports in the project, Open Doors includes data, commentary, reflection questions as well as next steps for ministry leaders. 

This particular report is also accompanied by a collection of stories behind the data, “Open Doors in Boston: Stories and Reflections.” These encouraging stories are varied and beautiful—stories of healing, community partnerships, long journeys to faith, and moments of encounter with God. They reflect what is possible when churches open their doors and hearts to their neighborhoods, step into the needs around them, and follow God’s lead with creativity and courage.  

Visit the Church Landscape Review project page for more information about the methods, participants, and terminology used in the study. There you will also find a series of reports to be released periodically throughout 2025:

• Executive Summary Report 

• Changing Faces of Faith

• Pastoring Under Pressure

• Evolving Vision

• Pressed But Not Crushed

Church Landscape Review: Open Doors in Boston

Open Doors in Boston

Local stories to stir your faith, reflections to expand your vision.

Boston is often described as a secular city on par with the metropolises of Europe that have seen a significant decline in Christianity. But research shows a different narrative emerging.

The Applied Research team at the Emmanuel Gospel Center conducted the Church Landscape Review project in 2024. In this survey of new and growing churches across Greater Boston, we found that God is at work in our city and region. 

As part of the research, the team asked the pastors of these churches for stories of God working through the church to bring people to faith and serve people in the broader community.

The stories that emerged are varied and beautiful—stories of healing, community partnerships, long journeys to faith, and moments of encounter with God. They reflect what is possible when churches open their doors and hearts to their neighborhoods, step into the needs around them, and follow God’s lead with creativity and courage. 

Each story includes a reflection question to help you engage more deeply. Whether you’re a church leader, an aspiring church planter, or simply someone curious about the spiritual landscape of this city, we hope these questions invite you to pray, reflect, and imagine what God might do in your context.

As you read, please note that names and identifying details of people, churches, and organizations have been changed or omitted to protect privacy.

How human migration exposes what’s in our hearts

(Clockwise from top left: Igancio Martin Martin, 4FR, northwoodsphoto, jordachelr, all via Getty Images)

How human migration exposes what’s in our hearts

Migrants, Christians, and Jesus

Many years ago, Sarah Blumenshine helped a young family from Iraq settle into a new life in the United States. They didn’t have a stroller for their child, so Sarah thought perhaps the day had finally come to part with the beloved stroller she had wheeled her kids around when they were young.

Sarah thought this refugee family would treasure the stroller as much as she had. She fantasized about the moment she would give it to them (think Hollywood): a beam of light comes down on them as she passes the stroller onto the next generation.

But movies are not reality. It was a big, heavy stroller that would be difficult to carry up and down three floors in the family’s new apartment. 

“When they moved from a shelter situation into their apartment, and I was going back to clean things up—make sure nothing had been left behind—you know what I found?”

What’s motivating you?

This experience is typical for volunteers stepping into the lives of immigrants and refugees, eager to help. When she saw the stroller, Sarah was in total shock. And then she just had to laugh at herself.

“It was totally about me, it was not about them and what they actually needed,” Sarah told Caleb McCoy on Emmanuel Gospel Center’s Curious City podcast. “If we can be eyes wide open about those things and even have a sense of humor when they happen—not if but when—that’s one thing that I think makes a big difference in our ability to relate to other people.”

Volunteers confronted for the first time with the depth of the pain of the refugee experience feel powerless to do anything. They want to be helpful. They want to be the hands and feet of Jesus. But there are no quick fixes. 

“It’s actually freeing to know that our job is not to fix, our job is to show up,” Sarah said. “We try to show up as much as our best selves as possible and then we have to be open-handed about what happens from there.”

“It’s actually freeing to know that our job is not to fix, our job is to show up. We try to show up as much as our best selves as possible and then we have to be open-handed about what happens from there.”

— Sarah Blumenshine

This dynamic is a lived experience for Sarah as the Director of Intercultural Ministries at the Emmanuel Gospel Center. She has been working as a bridge between churches and immigrant-led organizations for many years. 

The combination of tenacity and tenderness she sees in the immigrant-led space inspires her. Every day these leaders resolve to retain their humanity and joy in the midst of complex challenges and daunting obstacles. 

Who’s shaping your immigration politics?

Over the years, Sarah has seen immigration go from enjoying bipartisan support to succumbing to the politics of fear and suspicion. She acknowledges that getting the information to formulate a sound perspective on the issue is challenging. There’s a lot of noise. And much of it is geared to press our buttons. 

But as Christians, we want to see people the way Jesus sees them. At a basic level, that means seeing them as human beings. That can become challenging when we’re talking politics, but Christians can separate immigration policy from the biblical mandate to love our neighbors as ourselves. 

“I’m talking about the reality that there are people here, and we can either objectify them and weaponize them to achieve a political statement of one kind or another, or we can see them as who they are: as humans, as loved by God,” Sarah said. “We can treat them accordingly: as lovingly and fairly as we know how.” 

There are steps we can take to live as faithful followers of Jesus in our current political climate: 

Slow down. 

Take a step back. 

Reflect on your motivations. 

Name the things you fear. 

Interrogate them. 

Is someone trying to push your buttons for their own agenda?  

“You can come down however you want on policy, but I’m of the persuasion that as followers of Jesus, we do have a biblical mandate, we have a responsibility to love our neighbors,” Sarah said. “These are literally our neighbors: they are people in our cities, in our communities, in our state, in our country. It’s not optional for us.”  

For this and more on Sarah’s conversation with Caleb McCoy, listen to the Curious City episode, “Make Me A Sanctuary … City?”

Church Landscape Review: Pastoring Under Pressure

Pastoring Under Pressure

Challenges & Supports for Pastors of New Churches in the Boston Area Through a Complex Decade (2014-2024)

In the last 10 years, pastors have faced unprecedented challenges in shepherding their congregations. Even veteran pastors admitted they had never seen anything like this during their ministerial careers. 

During the pandemic, almost half of pastors nationwide considered leaving full-time ministry. 

What about pastors in Boston? How many hours a week do they work? What kind of support do they prefer? What type of training do they use to develop other church leaders? What questions would they like to ask other pastors? 

The Emmanuel Gospel Center’s Applied Research team explored difficult questions like these in a study of pastors of new churches in the Boston area from 2014 to 2024. In “Pastoring Under Pressure,” the team analyzed key trends and critical challenges facing these leaders. The report also includes recommendations as well as reflection questions for pastors and church leaders.

This report is part of the larger 2025 Church Landscape Review, a study of newer church communities in the Boston area over 10 years. We will publish the Applied Research team’s findings in a series of reports to be released periodically throughout 2025:

• Executive Summary Report 

• Changing Faces of Faith

• Pastoring Under Pressure

• Open Doors in Boston

• Evolving Vision

• Pressed But Not Crushed

If the Black Church were to disappear, who would miss it?

(Clockwise from top left: wwing, wwing, timeless, MCCAIG, all via Getty Images)

“If the Black Church were to disappear, who would miss it?”

That’s the overarching question Jaronzie Harris and her team led with as they began a data-driven study of the Black Church in Boston.

The team tried to answer a series of questions: “Who’s in the Church? What are they doing? How’s the Church doing? How many churches do we have? What are these Black Christians even thinking about or talking about? Do they even talk to each other?”

Jaronzie Harris, Director, Black Church Vitality Project. Emmanuel Gospel Center

In partnership with several organizations, Harris’s efforts helped establish the Black Church Vitality Project, an initiative close to her heart as a daughter of the Black Church. 

“My love for the Church really comes out of my love for Black people, Black communities,” Harris told the Emmanuel Gospel Center’s Curious City podcast. “Always having that sense of service and a faith centered in hope and love.” 

The team’s research found there are about 250 Black churches in Boston facing multiple challenges. To leverage their collective strength, Harris sought to bring some of these churches together to build relationships for the betterment of the community. She gathered almost a dozen Black churches in close proximity to each other in four predominantly Black neighborhoods of Boston. 

Together, they looked at the changes taking place in their local communities, how their mission and values might need to change in light of what they’re learning about their neighborhoods, and how their churches can take action.

These topics made for vulnerable conversations. And while not everyone is on the same page, Harris said the desire is there among the churches to work together. 

These meetings and discussions between these churches make for a dynamic, relational process that’s transformative in and of itself. It holds up a mirror for the churches to assess themselves in the immediate context of their neighborhoods and the broader culture they live in. 

“My love for the Church comes from my love for Black people,” Harris said, “so if the Church is not serving the people, then what are we doing?” 

For this and more from Harris’s conversation with Caleb McCoy, listen to the Curious City podcast. 

Apple Podcasts | Podbean | Spotify | YouTube

Church Landscape Review: Changing Faces of Faith

Changing Faces of Faith

Shifts in Churches, Pastors, and Churchgoers in Boston-Area New Churches, 2014-2024

Churches have experienced plenty of change and faced much upheaval over the last 10 years. If you could take a snapshot of your church before and after that period, what would it look like? Would you see any big structural changes? How would the leadership of your church have changed? What about the congregation? 

That’s just what the Applied Research team at the Emmanuel Gospel Center did with a diverse group of newer churches in Boston between 2014 and 2024. 

They looked at things like attendance, leadership, and demographics. Their findings in the “Changing Faces of Faith” report show time left little untouched. The churches in the study had to be creative when it came to finding meeting space, facing a pandemic, and navigating leadership changes.    

This report is part of the larger 2025 Church Landscape Review, a study of newer church communities in the Boston area over 10 years. We will publish the Applied Research team’s findings in a series of reports we will release periodically throughout 2025:

• Executive Summary Report

• Pastoring Under Pressure

• Open Doors in Boston

• Evolving Vision

• Pressed But Not Crushed

Church Landscape Review: Executive Summary Report

Executive Summary Report

A Ten-Year Review of Boston-Area New Churches

In 2014, the Emmanuel Gospel Center (EGC) conducted a research study of over 40 church plants in the Boston area. It involved in-depth interviews with a diverse group of new churches from different denominations, ethnic groups, and networks. While the study focused on women in church leadership, it yielded a treasure trove of information on the church planters and their congregations. 

Ten years later, EGC’s Applied Research team revisited the snapshot the 2014 data had produced and re-interviewed almost two dozen of the original churches. The team wanted to examine any shifts in the church landscape over a challenging and tumultuous period.

The research team gathered their findings in a series of reports we will release periodically throughout 2025. The Executive Summary Report provides a broad introduction to the study along with major data trends. The other reports revolve around five different themes:

• Changing Faces of Faith

• Pastoring Under Pressure

• Open Doors in Boston

• Evolving Vision

• Pressed But Not Crushed

Exploring Church Spaces

Christians look on in dismay as empty churches are converted into luxury condos. Steeples used to dot city skylines and dominate small towns. But for decades now, it’s felt like these sacred spaces are being overshadowed. Disemboweled.

However, a sea change is underway as congregations reassess the use of their buildings outside Sunday worship. They are beginning to ask themselves some uncomfortable questions: How much of our building lies empty during the week? How much dead space is the church creating on a city block? How else could this space be used? Who else could benefit from this space?

Communities and cities are buckling under the strain of challenges such as affordable housing, economic and education inequality, mental health and substance abuse, environmental resilience. There is a unique opportunity for churches to leverage their real estate assets for missional witness.

Saranya Sathananthan, a researcher in residence at EGC, has been engaging with local congregations at the forefront of church-space innovation. She delves into the challenges they face and uncovers powerful missional opportunities in reimagining church spaces.

Explore the resources she and her team have created and discover insights on church-space innovation.

Challenges and Solutions for Maximizing Church Spaces in Boston

Challenges and Solutions for Maximizing Church Spaces in Boston

by Saranya Sathananthan, Researcher in Residence

One of the main observations from this study is that most of the churches that participated were well-aligned when it came to utilizing their property for mission. It should come as no surprise, given that numerous churches in the city rent to other congregations, provide office space for nonprofits, or allow community members to host events for nominal fees.

While this represents a great strength in how churches utilize their properties in Boston, it still represents only a fraction of what could be happening. (See this list of innovative uses of church spaces.) Despite this potential, several barriers prevent churches from fully utilizing their properties for mission.

Vision and Mission

A key indicator in determining how open a congregation is to creatively using its property lies in the theology of its senior leaders regarding sacred space and stewardship. The research revealed that leaders with a broader understanding of stewardship often cast a vision for their congregation that embraced opening their buildings to the rest of the community for purposes beyond worship services. Some leaders saw the church building as a tool for ministry, expressing a desire for it to bless the surrounding community. Others shared their perspectives on the sacredness of a building itself. While some expressed that the architecture or history of their building drew people to the church, leaders who viewed the physical structure as "just a building"—with the sacredness residing in the people and activities where God's presence is invited—tended to foster a more flexible, community-focused use of their spaces.

However, some leaders experienced notable tension when they tried to shift their congregation's mindset about property use. Some expressed that their church's subculture leaned toward risk aversion, with worst-case scenarios prompting people to want to close their doors and retreat into enclaves rather than serving as launching pads for their communities. In other contexts, leaders noted that specific subgroups, having worked hard to secure their space, were highly protective of their resources. They feared that opening their doors could lead to misuse or loss, which made them hesitant to fully embrace the potential of their church property to serve a wider group of people.

Aging Infrastructure Against Limited Funds

One of the most pressing issues facing many Boston churches is the undeniable reality of aging infrastructure. Over 50 churches in the city are registered as historic landmarks, and many church buildings, regardless of these official designations, are old and need significant repairs. Unfortunately, the funds required to address these issues are often limited, particularly for smaller, dwindling congregations that struggle even with the regular upkeep of their expansive historic buildings.

This issue is not unique to Boston; it mirrors trends in other major cities and Western nations. In the United Kingdom, over 2,000 church buildings have closed during the past decade.¹ In New York City, more than three dozen houses of worship and similar buildings were razed or redeveloped in Manhattan alone between 2013 and 2018,² often replaced by high-end condos. Each year, congregation closures outnumber new church starts in the U.S. by 50%, according to Lifeway Research. In 2019, prior to the pandemic, although about 3,000 new Protestant churches were planted, 4,500 Protestant congregations closed. In Boston, over recent decades, about 45 buildings owned by churches have been lost to the Christian community, primarily through sales to developers and private commercial entities.

Another aspect of this challenge is that many church buildings in Boston are not fully accessible, up to code, tech-equipped, or readily transformed for different needs. Moreover, historic designations restrict how churches can renovate many of these buildings. These limitations hinder churches' ability to serve their communities effectively, particularly in welcoming people with disabilities or hosting events that require modern amenities. A combination of even a few of these conditions can significantly limit how the space can be used, preventing churches from fully utilizing their buildings for diverse activities or adapting them to meet modern needs. Notably, many churches participating in this project had fires that rendered certain spaces of their churches unusable for years before repairs could be made.

“Do churches spend their limited resources on maintaining or updating their buildings, or should they abandon ownership and focus their funds directly on ministry activities?”

The cost of bringing these buildings up to current standards can be prohibitive, particularly for congregations already struggling financially. The cumulative effect of deferred maintenance leading to more significant issues has resulted in many churches closing, with buildings left abandoned,³ sold, or even demolished.

This situation presents a dilemma for many pastors: Do churches spend their limited resources on maintaining or updating their buildings, or should they abandon ownership and focus their funds directly on ministry activities?

"We sold our former building for a very good price, but now the question is, shall we use it on brick and mortar?” Pastor Daniel Chan of Boston Chinese Evangelical Church in Boston’s Chinatown said. “Our deacons are raising the question of whether we should spend the money on ourselves (on a new multifunctional sanctuary) or spend the money directly on the community. So we are still struggling and debating."⁴

Limited Leadership Capacity and Training

Limited leadership capacity in many congregations further complicates their decision-making regarding church infrastructure. Pastors and church leaders are often stretched thin, balancing their congregations’ spiritual needs with the practical demands of maintaining their facilities. Many seminaries do not provide pastors with practical education on facilities maintenance or the business acumen needed to run a church, leaving leaders to learn on the job.

“The main challenge is inexperience, just not knowing what we're doing for a lot of these things,” Pastor Larry Kim of Central Square Church in Cambridge, Massachusetts, said. “There's always a new surprise here in this building, and it's trying to figure out how to problem-solve those things. It’s like I'm learning things for the first time.”⁵

Although some denominations have long provided practical support for church operations, facilities management, and loans for repairs and upgrades, we are now finally seeing a broader range of resources and services that better equip leaders with the knowledge they need becoming available.

“There's no lesson like on-the-job training,” Pastor Kurt Lange at East Coast International Church in downtown Lynn, Massachusetts, said. “But there are now books written by Christian authors and church leaders in this space that I do think a lot of pastors need to read.”⁶

Pastor Kurt Lange's Recommended Reading List

Delegating facilities management and related responsibilities to non-pastoral roles can benefit churches with the capacity to hire staff or manage volunteers. However, this may not be feasible for smaller churches with limited internal resources. Whether the church hires staff or enlists volunteers to assist with facilities management, make repairs, write grants, or take on other specialized roles, investing in the professional development of these staff members and volunteers is essential. If church leaders don’t learn what is needed, others cannot be expected to know this information, even if they bring relevant skill sets to their roles. Each church situation is unique, and the number of intersecting decisions to be made at any given time makes it challenging even for the most trained or experienced professionals. Churches that understand the value of investing in their leaders are more likely to succeed, and recognizing those who manage and maintain the facilities as essential to the church will contribute to its overall success.

“If we want to help our staff members to be successful, we need to provide training for them,” Pastor Chan of Boston Chinese Evangelical said. “Our facility manager needs training on property management, our technician needs training to develop skills to make repairs, and we realized that we may need to put more money into training even our pastor, who is coordinating all this. He didn't study this in seminary. So we realized we need a budget for training our people.”

Even if a church lacks the funds to hire staff, outsource services, or send people for professional training, sharing knowledge within the congregation can be a valuable way for everyone to contribute to the overall vision. Tapping into the expertise of individuals who can teach or offer specific skills and “doing it together” can foster shared experiences that build missional solidarity.

“Find out who your people are and what they know. Include everybody in your parish, because there’s all kinds of good ideas out there.”

— Jim Woodworth, Cathedral Church of St. Paul

“Find out who your people are and what they know. Include everybody in your parish, because there's all kinds of good ideas out there,” Jim Woodworth, facilities manager at the Cathedral Church of St. Paul in downtown Boston, said. “But sometimes you’ve got to draw them out of people.”⁷

“Some of my people aren't in the workforce,” Pastor Lange of East Coast International said. “So we’re teaching people how to paint, hold a drill, etc., for people who have never had a chance to do it.”

He shared that the sending church they came out of would have hired a company to make any necessary repairs or do construction, but that they were not at a place where they could afford it when they were a church plant. Though their circumstances have changed since then, he still emphasized the need to think through whether to hire an outside company.

“Sometimes just because it may be easier for us to pull it off, or faster, or better, we have learned that there are some real interesting discipleship opportunities in working with people, like doing manual labor together.” Pastor Lange said. “So we kind of enjoy it—working with people in that capacity.”

An observation from the research revealed that when an entire congregation is committed to the vision for the church building, there’s more significant motivation for everyone to contribute. It is the task of church leadership to communicate that vision effectively, from the leadership level to every person in the congregation and beyond or cultivate that vision together through a series of discussions that brings together various stakeholders. This process is vital, whether the church has abundant or minimal resources for the upkeep of facilities.

Take Congregación León de Judá in the South End neighborhood of Boston, for example. Under the direction and vision of Pastor Roberto Miranda, the congregation purchased a building in the South End in 1994 and undertook a decade-long renovation, with members volunteering their time and skills and resourcing supplies to build the church.

Javier Encina, the facilities manager at León de Judá, described church teams tearing flooring from homes and putting it back together in that building, almost completely fitted with donated materials.

“It took us around 10 years, between volunteers and salvaging materials and reusing them, to build this church,” Mr. Encina said. “We built this building with the sweat of the people. All the work and manual labor on the church was done by the people of this church.”

No wonder this hallmark congregation takes deep pride in their building and invests in its upkeep, ensuring it remains a welcoming place for their members and the broader Boston community.

Figs. 1-4 Members of Congregación León de Judá work together on reconstructing the Harrison building, the first building they purchased in the South End. Figs. 5-6 Hallway and entrance to the Harrison building. Photos courtesy of Congregación León de Judá.

The Difficulties of Decision-Making and Management

Effective decision-making regarding the use and maintenance of church properties is often complex and challenging. Many churches have governance structures that can slow decision-making, leading to frustration and burnout among those responsible for managing the property. Establishing a dedicated team to handle property management can alleviate the burden on pastoral staff, but this requires careful planning and clear communication.

Deciding to expand the use of church space introduces new challenges. Questions arise, such as who will open the space, manage access, troubleshoot issues, ensure security, handle cleanup, and deal with inevitable wear and tear. Churches may need to consider growing their team and delegating additional leadership responsibilities.

Moreover, churches often face bureaucratic obstacles from the city or state when adapting their spaces for new uses, particularly regarding regulations for activities involving minors or other vulnerable populations and the need to obtain special permits. When a church transitions to additional usages, even adding a single one could elicit numerous issues. These challenges can be daunting and may discourage churches from moving forward if not carefully considered. Every church I interviewed expressed these challenges when opening their space for additional use beyond Sunday services.

Helpful Mindsets and Postures

When asked how they navigate these challenges, several leaders shared helpful mindsets they adopt.

"I expect things to go wrong. I expect to have to switch gears constantly. We prioritize, and then we re-prioritize. But that's the job."

— Jim Woodworth, facilities manager at the Cathedral Church of St. Paul in downtown Boston, on the need for flexibility

“Be nimble and pivot.”

— Laura Mitchell, Director of Children and Youth, from Central Square Church in Cambridge, MA, reflecting on the challenges with their building’s heating. They had to rearrange everything and move from the sanctuary to the fellowship hall for a few months.⁸

“Lead with patience. We have to be mediators, understanding everyone’s point of view."

— Yulieth Ramos, the administrative assistant at Congregación León de Judá in the South End neighborhood of Boston, describing how she manages the frustrations of staff or members when a group leaves a mess after an event⁹

“You’ve got to be willing to be innovative and entrepreneurial. What has helped our church is avoiding the mindset of 'we've always done it this way' or 'we've never done it that way.' … Maybe God is trying to move flexibly with us, but we're staying rigid, not allowing God to do what He’s trying to do. That flexibility is tied to good stewardship—managing things properly, responsibly, ethically, and justly."

— Pastor Darrell R. Hamilton II of First Baptist Church of Jamaica Plain in Boston, on the value of innovation and the need for flexibility¹⁰

For churches who share their space with other groups, it’s also crucial to be aware of cultural differences and power imbalances between host and guest and how they can impact relationships. EGC conducted research on congregations sharing space in 2012 and section three and four of this blog post on Shared Worship Space¹¹ has additional factors to consider when sharing space where there are major cultural and economic differences between the hosting congregation and groups that share their space.

People, Processes, and Communication

Many pastors emphasized the importance of the right processes and people in overcoming challenges.

"I don’t know what I’m doing half the time," Pastor Christina Tinglof of Forest Hills Covenant Church in Boston, admitted. "I would say to other pastors: make sure you’re not making decisions on your own. It’s important to involve others."¹²

Pastor Hamilton echoed this sentiment, stressing that "cultivating a good team is critical."

“Cultivating a good team is critical.”

— Pastor Darrell R. Hamilton II, First Baptist Church of Jamaica Plain

When things don’t go as planned, Pastor Lange of East Coast International shared their approach to handling issues with outside groups that use their space: “We make sure to maintain a benevolent attitude towards other churches that use our facilities, but that requires us to have quick conversations whenever something goes wrong.”

Establishing clear internal processes and communicating space usage guidelines to everyone involved takes time, often requires trial and error, and can be frustrating—just like any growing pains. Each church's processes and policies may need to adapt during different seasons of change and transition.

The most significant takeaway from leaders' experiences in successful property management is the importance of pacing. Churches don’t need to do everything at once. It’s often better to start with small, manageable changes, learning from those experiences before expanding further. This iterative, flexible approach allows churches to refine their processes and avoid being overwhelmed by the demands of managing an active, multifunctional space. Trying something new might sometimes feel like taking one step forward and five steps back, but having the resilience to address setbacks before moving forward is critical to long-term growth and sustainability.

“It cannot be one size fits all.... We have to work with the moment.”

— Pastor Marc Lefevre, Boston Missionary Baptist Church

One fascinating observation from my conversations with church leaders was the contradictory nature of the advice they offered. One person would recommend having a single administrative person manage all scheduling online, while another said they’re OK with multiple pastors managing the schedule without an online calendar. A few advocated strongly for outsourcing repair work, while another made the case for involving volunteers from the church. Some pastors advise being deeply involved in management details, while others recommend delegating those tasks. These different approaches taught me early on that there’s no single solution. Each church should take inventory of its strategies, weigh the pros and cons, and decide what works best, then reassess and adapt as circumstances change.

“It cannot be one size fits all,” Pastor Marc Lefevre of Boston Missionary Baptist Church in Roxbury, Massachusetts, said. “Based on who we are, we can do it this way. Yet when we become bigger, it would be impossible to do it the same way. When we were only 15, or when we were only 100, that was a different ballgame. But now that we are a growing church, you have to do things differently. We have to work with the moment.”¹³

 

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1. Rachel Pfeiffer, “After 2,000 UK Church Buildings Close, New Church Plants Get Creative,” Christianity Today, May 25, 2022, https://www.christianitytoday.com/2022/05/uk-england-church-close-anglican-buildings-restore-new/.↩︎
2. C. J. Hughes, “For Churches, A Temptation to Sell,” New York Times, October 4, 2019, https://www.nytimes.com/2019/10/04/realestate/for-churches-a-temptation-to-sell.html.↩︎
3. Matthew Christopher, “Why Are There So Many Abandoned Churches: Changing Neighborhoods, Loss of Faith, Even Heating Bills Make Places of Worship Among the Most Common Types of Forgotten Places,” Atlas Obscura, February 29, 2024, https://www.atlasobscura.com/articles/abandoned-churches.↩︎
4. Daniel Chan, interview by author, September 20, 2023.↩︎
5. Larry Kim, interview by author, October 11, 2023.↩︎
6. Kurt Lange, interview by author, November 3, 2023.↩︎
7. Jim Woodworth, interview by author, September 29, 2023.↩︎
8. Laura Mitchell, interviewed by author, October 11, 2023.↩︎
9. Yulieth Ramos, interviewed by author, August 30, 2023.↩︎
10. Darrell R. Hamilton II, interviewed by author, February 22, 2024.↩︎
11. Bianca Duemling, “Shared Worship Space - An Urban Challenge and a Kingdom Opportunity,” Emmanuel Research Review reprint Issue No. 74, January 2012, https://www.egc.org/blog-2/2012/1/16/shared-worship-space-an-urban-challenge-and-a-kingdom-opportunity.↩︎
12. Christina Tinglof, interviewed by author, November 2, 2023.↩︎
13. Marc Lefevre, interviewed by author, November 10, 2023.↩︎

Opportunities for Leveraging Church Spaces

Opportunities for Leveraging Church Spaces

Finding a Sweet Spot: Missional Alignment, Financial Sustainability, and Community Vitality

by Saranya Sathananthan, Researcher in Residence

Churches open to reimagining how their spaces can be utilized may discover new ways to serve their communities, build stronger connections, and contribute to the financial sustainability of their facilities.

Mission-Driven Space Utilization

One key opportunity many churches are already embracing is evaluating and repurposing underused spaces for mission-aligned activities that benefit the community. They are partnering with local organizations, offering space for community events, or creating new programs that address the surrounding neighborhood’s needs. By aligning the use of space with their mission, churches can ensure that the use of their properties is furthering their spiritual and community goals.

Mathew Jarell from the Cathedral Church of St. Paul in downtown Boston spoke to the challenges and rewards of utilizing space for mission-aligned activities that serve different groups and purposes. The cathedral has only one large sanctuary that it adapts for use by different worshiping communities, musical events, and meetings.

“Space doesn’t just morph into whatever is needed; it requires a lot of preparation, hard work by our facilities team, and time and energy.”

— Matthew Jarell, Cathedral Church of St. Paul

“It takes a lot of planning,” Mr. Jarell said. “Space doesn’t just morph into whatever is needed; it requires a lot of preparation, hard work by our facilities team, and time and energy. But we’ve made things possible.”¹

Given their context in downtown Boston, where space is at a premium, he shared how their church space has supported people planning events there.

“When we get a request from a group planning an event on the Common, it feels good when we can help. It feels like we’re contributing to the life of the neighborhood and the city,” he said “It’s challenging, but it’s really rewarding and a great, great opportunity to be able to be a part of that.”

Innovative Use of Church Spaces

Another opportunity lies in reimagining what’s possible with church spaces. This page includes a list of possible spaces in church buildings or on church-owned property and an expanded list of potential uses in urban contexts. These ideas stretch the imagination, showcasing what’s possible—from indoor play areas for families with young children to urban farms on rooftops or lawns.

Some churches are already finding creative ways to use their buildings, from hosting coworking spaces to providing affordable venues for arts and cultural events. By adopting flexible and adaptive-use policies, churches can respond to the dynamic needs of their communities and explore new ways to generate income while staying true to their mission.

Fig. 1 The Loft at Stetson is a thrift store owned and operated by East Coast International Church which doubles as a location for on-the-spot counseling. Proceeds from the thrift store go toward a church ministry that supports women in recovery.

Pastor Kurt Lange from East Coast International Church in Lynn, Massachusetts, discussed using their spaces for multiple purposes. The lobby of their church also serves as a cafe, which is open Monday through Friday, with the church using it on nights and weekends. They doubled up their church offices with the nonprofit they started. The second floor of another building is a thrift store, which also serves as a counseling center.

“We’re very comfortable organizationally with the messiness of there being a worship space that is also a cafe that’s also a job training center that is also a space for community meetings.”

— Pastor Kurt Lange, East Coast International Church

“We're very comfortable organizationally with the messiness of there being a worship space that is also a cafe that's also a job training center that is also a space for community meetings, and we could just keep going,” Pastor Lange said. “So everyone knows that you don't really know what you're going to walk into on any given day unless you look at the calendar.”²

Fig. 2 Land of a Thousand Miles Coffee owned by East Coast International Church. The coffee shop is also the front entrance and lobby to their main church sanctuary.

Economic Impact on the City

"The average historic sacred place in an urban environment generates over $1.7 million annually in economic impact,” a 2016 research study conducted by Partners for Sacred Places found.³ This impact stems from churches offering jobs and training individuals; purchasing goods and services from local businesses; serving as incubators for nonprofits and small enterprises; and providing affordable spaces for life events, from weddings to funerals.

Given this substantial contribution, this moment calls for civic leaders in Boston to invest in revitalizing church spaces, expanding their role and service as community hubs. As more churches face financial pressures that force them to close or move and sell their properties, the city risks losing institutions that provide invaluable contributions to its residents.

The implications for the vitality of Boston’s neighborhoods are significant. The loss of a church can mean the loss of accessible, affordable space for various activities and the elimination of a vital gathering place where people build social capital and access a wide range of often free programs and services that enhance individual lives and the community.

“If our church closed down, would anybody notice?”

— Pastor Davie Hernandez, Restoration City Church

Several church leaders emphasized this vital role. Pastor Davie Hernandez of Restoration City Church in Roxbury, Massachusetts, asked his congregation: “If our church closed down, would anybody notice? We have to be a church that, if we miss one day, everybody's asking what happened. That's what we strive to be. We want to be so much a part of the community that we are part of the lives and livelihood of everyone in our community, part of a system or the ecology of their daily lives.”⁴

Boston’s churches, often situated at central locations within their neighborhoods—at major intersections or on main streets—offer a unique opportunity for community impact. These churches typically share the goals of local nonprofits, possess ample underutilized space, and provide various facilities, from kitchens to auditoriums.

Historically, they have also been deeply rooted in the spiritual, social, and cultural lives of their communities. Even a modest investment to help a church maintain its building assets or adapt to a new use that benefits the community could have a significant and far-reaching impact.

In light of the city's needs, there are unique opportunities for churches to partner with civic leaders, developers, nonprofits, and other stakeholders to further Boston's economic empowerment and vitality. Churches can leverage the underutilized spaces in their buildings for use as commercial kitchens, early childhood education such as daycare centers and schools, affordable housing, and spaces for the arts.

Community Hubs & Cultural Centers

Beyond the economic impact, churches also have the potential to serve as vibrant community hubs and cultural centers, addressing a wide range of local needs. This opportunity allows churches to expand their role beyond spiritual nourishment to include social, educational, and cultural engagement. Some churches have successfully transformed their properties into dynamic community centers offering various services, from food pantries and after-school programs to cultural events and neighborhood meetings.

In many immigrant communities, churches naturally serve as cultural centers where the congregation and the community are deeply intertwined. These churches often provide spaces where people can connect with their cultural heritage while meeting practical needs. For example, a church might offer language classes, legal aid, or job training programs specifically tailored to the needs of their community members. This dynamic was evident in many diasporic churches I interviewed in Boston.

Congregación León de Judá in the South End neighborhood of Boston houses Agencia ALPHA, a well-established immigration service in Boston. When I visited, the building was bustling with activity, with several staff members taking phone calls and interns working to support the team.

Fig. 3 English class in progress at Boston Missionary Baptist Church. Emmanuel Gospel Center.

Boston Chinese Evangelical Church in the Chinatown neighborhood of Boston and Boston Missionary Baptist Church in Roxbury, Massachusetts, offer English classes to their diasporic communities. These programs are open to the community, regardless of whether participants are congregation members.

Pastor Daniel Chan of Boston Chinese Evangelical Church said this aligns with their church's vision because the majority of their members are first-generation immigrants.

“When we first immigrated to America, we struggled with English, finding jobs, and other difficulties,” he said. “But after 30 years, we’ve been able to settle down. Most of us now have jobs, and some even own homes.”⁵

While many of their members have moved to more affordable areas like Qunicy, Malden, and other Chinese population centers, new immigrants are still coming through Chinatown.

“That’s why we decided to stay in Chinatown—to be a blessing to the community,” Pastor Chan said. “We have after-school programs, community English classes, and summer camps for middle school students. This church still pulls people back to the community to help. We want them to remember that they were once immigrants, and now that God has blessed them, it’s time to give back. Our vision is: ‘Blessed to be a blessing to others.’”

Fig. 4 Friday Food Pantry Distribution at Boston Missionary Baptist Church. Emmanuel Gospel Center.

Pastor Marc Lefevre of Boston Missionary Baptist Church said the church uses its space to provide community services such as computer and English language training, food distribution, and immigration support.

“We are open to the community—many local organizations use our space for their meetings or gatherings,” he said. “They know it’s open for them. We don’t charge for the space; we see it as a blessing from the Lord.”⁶

This idea of the church as a community hub extends to all who enter its doors, whether they are members of the congregation or people in need. When churches embrace this role, they become places of refuge, support, and connection for the entire community. The 2016 report by Partners for Sacred Spaces found that "87% of the beneficiaries of community programs and events housed in sacred places are not members of the religious congregation. In effect, America's sacred places are de facto community hubs.”⁷

This has been especially true for Black churches which have played a critical role in the formation and maintenance of Black life in America for centuries. In Boston, churches have been the heart of movements that have advanced human and civil rights from abolition in the 19th century to anti-violence organizing in the 1990s. A combination of historical, social, and economic factors has led to significant displacement of Boston's Black community which has had a profound impact on churches, particularly in their role as social and cultural centers. This displacement has challenged Black churches' ability to maintain their central role in fostering community cohesion, cultural identity, and social services, while also pushing them to adapt and advocate for the preservation of their communities amidst gentrification and economic pressures.

Examining Who is Inside & Outside the Church

As churches continue to function as crucial community hubs, one question arises: Who do you find inside and outside the church, and are they one and the same? Does the congregation reflect the community? Suppose your local community includes people experiencing homelessness. How can the church’s offerings holistically include not just spiritual nourishment but also practical services such as a free or subsidized laundromat, showers, haircuts, and access to housing—making the church a genuine, welcoming place for them to belong? How can the utilization of church space contribute to a closer integration of the congregation and the local community?

While churches can serve as community hubs, it's crucial to establish clear boundaries on how people use the space. A church’s space does not need to become everything to everyone, and it's important to communicate this to both the congregation and the broader community.

“Who do you find inside and outside the church, and are they one and the same? Does the congregation reflect the community?”

I discussed the challenge of setting boundaries around the use of church space with Yulieth Ramos from Congregación León de Judáh in the South End neighborhood of Boston. When I asked how she would respond to people who believe the church should be open to anyone at any time because of its role as a sanctuary, she said the church is responsible for stewarding its space well for the sake of all who use it.

“What I said to one person who asked me that question was, ‘I understand that the church is open, but we have to take care of the space because we're using it every day,’” she said. “Even if someone wanted to stay overnight, we would have to do so much to ensure that this space remains safe in the evenings and still usable by the other people who share it during the day. While we are a church and we do want to help, we're not a shelter, and if someone needs one, we can help them find it. We have to set boundaries to ensure this place remains safe and accessible by all the groups that use it.”⁸

Churches are encouraged to stay true to their mission and vision while remaining flexible on implementation. Some congregations experience mission drift as they begin to evolve into nonprofits. One way to maintain a distinction between these roles is to establish separate entities and management to ensure that efforts to make the space more available for community needs don't overshadow the primary call to steward the congregation's spiritual life.

Community Partnerships

Developing strong community partnerships is a crucial opportunity for churches looking to maximize the impact of their properties. By opening their facilities to local organizations and community groups, churches can foster stronger ties within the neighborhood and enhance their ability to serve. These partnerships can generate additional revenue through space rentals, collaborative programs, or funding opportunities for innovative projects that benefit the entire community.

However, churches should carefully consider who they partner with and how these partnerships align with their values and theology of stewardship. Some churches may avoid collaborations with for-profit entities, while others might see such partnerships as a creative way to further their mission.

Regardless of the approach, if a church considers opening its space to its neighbors, it is essential to involve community stakeholders in shaping how the space will be used. Including community partners in the planning process not only ensures that the space is utilized in the most beneficial ways but also fosters a stronger investment in the space and its activities. This approach creates greater community buy-in, helping the church maintain its role as a vital and enduring presence in the neighborhood.

Preservation and Modernization

Balancing the need to preserve historic church buildings with the necessity of modernization is a challenge that presents significant opportunities for churches. Many church leaders are deeply concerned with how their properties can continue to serve future generations while maintaining their historical and architectural integrity.

"We're fixing that tower so that the next generation doesn't have to worry about it and can focus on something else,” Pastor Larry Kim of Central Square Church in Cambridge, Massachusetts, said. “Our job is to ensure that this remains a church, a place of worship for the next generation, and that it continues. When I watch our kids run around, have space to play, grow, and be discipled, I feel like it’s really been worth it—worth paying for the restoration of that window that gives sunlight to my kids as they’re being discipled."⁹

Pastor Lange from East Coast International Church in Lynn, Massachusetts, said he is passionate about leaving a legacy.

“All of our facility, building, and capital campaigns are called ‘Legacy,’” he said. “We're driving home this idea that all of this is for the next generation and the generations beyond that.”

Investing in energy-efficient upgrades, accessibility improvements, code compliance, and sustainable practices can reduce long-term costs and align with a church’s commitment to environmental stewardship. These updates can also make the space more welcoming and functional for a broader range of activities and community uses.

“We’re fixing that tower so that the next generation doesn’t have to worry about it and can focus on something else. Our job is to ensure that this remains a church, a place of worship for the next generation, and that it continues.”

— Pastor Larry Kim, Central Square Church

However, securing grants and funding for preservation projects can be challenging. Churches need to seek resources that support the physical upkeep of the building while allowing them at the same time to invest in the community and the people who use the space.

Working with experts in historic preservation and exploring innovative funding options—such as community crowdfunding or matching grants—can help congregations navigate this complex landscape. If a church does not already have a historic designation, exploring that option could unlock access to a pool of funding that would otherwise be unavailable.

It's critical to recognize the significant challenges involved in preserving historic spaces. There’s often a lot of red tape, and the specialized skills required for restoration are typically offered by only a few companies, meaning that the millions of dollars spent usually leave the local community.

To address these issues, it's essential to create accessible training and education as well as opportunities for emerging small businesses to build the capital needed to offer these services, thereby fostering greater equity within the preservation system.

Churches should also establish budgets for ongoing maintenance, preventative work, and future renovations, and develop plans for funding these needs.

The Church’s Stewardship Moment

As churches in Boston and beyond navigate the complexities of property management, there’s a unique opportunity for congregations to take the time to reflect on their approach to utilizing their space. The theology of a church’s decision-makers plays a crucial role in the stewardship of resources and assets. Aligning a congregation’s property with its mission—and finding sustainable ways to do so—is paramount.

While some congregations or denominations may have leaned toward protecting their assets for various reasons, this article presents a challenge to be more generous with the resources God has blessed them with for the benefit of the wider community and to consider how their buildings can be used not just as places of worship, but as dynamic resources that contribute to the shalom of the city. The decisions churches make today about stewarding these spaces will shape their legacies for generations to come.

“Be creative and take risks,” said Mr. Jarell from the Cathedral Church of St. Paul in downtown Boston. “I think that churches, in general, are at an interesting crossroads right now, where the traditional use of church space has diminished—we all know that. But there's an opportunity right now for churches to articulate a vision for how space can be used in a different and innovative way.”

“Be creative and take risks.”

— Matthew Jarell, Cathedral Church of St. Paul

Churches can begin that journey by asking themselves how they can leverage their assets, what causes they can support, and how they can galvanize their local neighborhoods.

“Can we inspire passion among everyone in our community—not just people that attend church on Sundays or have been parishioners for years and years, but also people that may have never thought to enter the doors of a church before?” Mr. Jarell said.

As he considered the Cathedral’s role in the life of the city over the past few years, Mr. Jarell reflected on how much has changed downtown since the coronavirus pandemic. There was little conception of what life would be like. But the aftermath presents new possibilities.

“Through this process of everything crumbling and falling apart, and things changing, and the world morphing into something new, we have an opportunity to reshape what the life of our city looks like,” he said. “These sacred spaces in time are liminal moments, and we're in one right now. The opportunity is there, so seize it.”

 

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1. Mathew Jarell, interviewed by author, September 29, 2023.↩︎
2. Kurt Lange, interviewed by author, November 3, 2023.↩︎
3. Partners for Sacred Places, “The Economic Halo Effect of Historic Sacred Places,” Sacred Places: The Magazine of Partners for Sacred Places, The National Report, 2016, https://sacredplaces.org/info/publications/halo-studies/, accessed October 3, 2024.↩︎
4. Davie Hernandez, interviewed by author, August 29, 2023.↩︎
5. Daniel Chan, interviewed by author, September 20, 2023.↩︎
6. Marc Levefre, interviewed by author, November 10, 2023.↩︎
7. Partners for Sacred Places, “The Economic Halo Effect of Historic Sacred Places,” 5.↩︎
8. Yulieth Ramos, interviewed by author, August 30, 2023.↩︎
9. Larry Kim, interviewed by author, October 11, 2023.↩︎