Research On Religion » benevolence societies

James Hudnut-Beumler on the History of Church Financing in the US

tonygill — Sun, 01 Oct 2017 08:00:39 +0000

While congregations may pray for manna from heaven, financing a religious institution often relies upon hard work, creativity, and direct appeals to parishioners to contribute to the provision of the clergy and the buildings. Prof. James Hudnut-Beumler, the Anne Potter Wilson Distinguished Professor of Religious History at Vanderbilt University, discusses his historical studies of how American Protestant churches changed their funding models over the past two and a half centuries. We begin with a personal story of how Dr. Hudnut-Beumler came to be interested in the economics behind church funding, and he regales us with a story of his chance meeting with Ben Bernake (yet to become chairman of the Federal Reserve). Upon finding out that Jim studied religion, Bernake told him how economics predicts that women would be more religiously active then men. We talk a bit more about the appropriateness of using economics to understand the world of religion, and Jim notes that one of the most important concepts that economics contributes to a humanities-based approach is the notion of value. Indeed, the becomes important later in our interview when we ask Prof. Hudnut-Beumler about his own personal reflections on his research and how it helped him in his religious vocation as a Presbyterian minister. We then work our way through a history of American Protestantism and how funding models have changed over time.

Jim notes that there are three common tensions or ironies that run throughout this history including: clergy who raise money “for God” understand that they are really paying for their own salary; the spiritualization of appeals for financing; and the increasing voluntary nature of church tithing. Jim points out that roughly two-thirds of the cost of running a congregation goes to personnel in the form of salaries and other compensation. During America’s colonial history, much of the needed funding was collected via taxes collected by local governments. This began to change during the First Great Awakening as itinerant ministers and upstart churches would compete with the state-funded churches for members and funds. By the end of the 18th century and into the early 19th century, congregations lost support of state funding and needed to make new appeals to members to voluntarily contribute to churches. We talk a bit about the “pew rent” model and learn, as a fun fact, that the raised boxes of seating in many churches were to house heated bricks to keep the wealthier congregants warmer in the winter. Not only was it valuable to sit up front near the preacher, but that was also where the heating was! Another development in the first half of the 1800s was the rise of the “Benevolence Empire,” wherein colporteurs and other charity entrepreneurs would raise funds for specific causes. Realizing that this was competing with a fixed set of dollars that congregants were giving to religious causes, church congregations also got into this business leading to a dramatic increase in the amount of charitable funding during this era. Another fascinating development, and one which surprised Prof. Hudnut-Beumler, was the emphasis placed on constructing and remodeling church buildings. Whereas we are often treated with iconic photos of churches that exist “as they were in colonial days,” the truth of the matter is that church buildings were constantly undergoing change as individual congregants saw building or remodeling a church as a way to demonstrate devotion to God and to take pride in one’s own congregation.

The next phase of church financing occurred after the Civil War and up to World War I. Here Jim emphasizes a rediscovery of tithing and stewardship, noting how religious rhetoric tended to spiritualize the notion of giving, making it appear as one’s duty to God as compared to the mere need to support the pastor and keep the building looking tidy. Also during this era, clergy began to see themselves as professionals, much the way one would envision a business manager or banker. A number of congregations responded to this by altering how they compensated their clergy, and Jim provides examples of the Presbyterians who insisted upon supporting their ministers and missionaries on a salary that was equivalent to that of a local school superintendent. United Lutherans developed another model of investing in pensions for their clergy so they knew they would be taken care of after their retirement. We then talk about the developments that occur in the latter half of the 20th century and how growing suburbanization led to increased demands for a “seven day church” that was used for athletic and other social activities. Church sizes began to increase as did the spread of non-denominational churches. We then talk about how automated teller machines (ATMs) and the rise of “plastic money” has changed the giving model, with many churches turning to weekly debits from bank accounts as a way to smooth out the annual giving cycle. Jim tells us about how his father, a minister, would be somewhat concerned about family expenses going into the summer as that was the time when contributions were at their lowest. (Tony notes that another guest on the podcast brought up this same issue, Pastor Larry Osborne, who Tony mistakenly refers to as Robert Osborne. Oops.) We conclude our discussion some of Rev. Hudnut-Beumler’s own personal reflections about what he has learned in his studies and how it has affected his ministry. He emphasized the importance of speaking plainly and transparently to congregants about the need for funding. Recorded: September 29, 2017.

Kyle Roberts on Evangelical Gotham

tonygill — Sun, 29 Jan 2017 09:00:32 +0000

Gotham. The Big Apple. The City that Never Sleeps. New York City. We have many images of New York City, but how many of us as thinking of that worldly city having a vibrant evangelical community in the 19th century? Kyle Roberts, an assistant professor of history at Loyola University (Chicago), takes us on a journey back to Manhattan Island from on a journey dating to the end of the Revolutionary War and to the eve of the Civil War to show how evangelical Christianity was shaped by this growing urban metropolis and how evangelicals, in turn, shaped the city. The interview is peppered with vivid characters who illustrate the distinct phases of evangelicalism during this seven decade period. Prof. Roberts defines what he means by evangelical Christianity, a religious movement that emphasized conversion, literalism, atoning for the death of Christ, individualism, and social activism/revivalism. He further lays out the interesting tension between the individualistic impulse of evangelicalism and its episodic concern for social activism. We then start the historical journey in the aftermath of the Revolutionary War and up to the War of 1812, meeting a businessman-turned-preacher, Charles Lahatt who was tapped to give a sermon on his voyage across the Atlantic as the Anglican pastor was too drunk to do so. New York, a port city of roughly 20,000 people, was beginning a major population and many individuals from Britain journeyed by boat to this new land. That voyage shaped the evangelical Christianity of this period with a focus on “crossing” (a conversion experience) and “dwelling” (creating a new life). We discover that evangelicals create and embrace the image of a “common church,” often built into storefronts, a tendency that defines much of New York religiosity to this day (see the podcasts by Tony Carnes below). He also emphasizes the role that women played in the expansion of evangelical Christianity as they were often the champions of benevolence societies. The second major period of Kyle’s study moves us from the War of 1812 to the Panic of 1837. New York is experiencing more growth, both demographically and economically. This becomes the “golden age of evangelical benevolence” as evangelicals move deeper into social activism, seeking to change the sinning ways of new arrivals and sailors. It is also a time when religious publishing booms as many pastors and religious groups disseminate spiritual tracts as a proselytism strategy to increasingly literate citizens. This highlights the interesting comfort that evangelicals have with modernity in this period, being willing to adapt to and adopt the new technologies at the time, often pushing them to new economic heights. The Panic of 1837 and long recovery shook the economic landscape of the city and issues a new era of urban evangelical Christianity that sees the limits of reform and social activism. Evangelicals turn inward and emphasize personal sanctification, with leaders such as Phoebe Worral Palmer creating the Ladies’ Home Missionary Society. Prof. Roberts finishes off with some of his thoughts regarding what he learned over the course of his studies, including how evangelicalism, and particularly the urban environment, is more complex than he had thought initially, and how the urban environment intersects in multiple ways with spiritual faith. He also leaves us on an optimistic note for the future noting how Protestants and Catholics found ways to mend their differences over time, which he looks forward to happening with the increased religious pluralism our nation is experiencing. Recorded: December 30, 2016.