neighborhoods

David E. Kresta 9-30-2022

Illustration by Matthew Billington

Three ways churches can decenter themselves and economically empower their communities.

Chuck Collins 7-20-2021
An illustration of an anonymous man in a trench coat holding a bunch of houses in his arms.

Illustration by Michael George Haddad

INVISIBLE FORCES ARE disrupting housing markets in most metropolitan areas, fueling the most acute housing crisis in a generation. As pandemic protections are lifted, many communities are anticipating waves of evictions and foreclosures. By one estimate, the U.S. has a shortage of more than 5.5 million units of housing.

Among these invisible forces is an explosion in short-term rentals, a shift to corporate ownership of rental housing, and a plague of global billionaires looking to park money in U.S. real estate markets. Put this on top of inequality-fueled gentrification and many cities have a full-blown affordability and supply crisis.

In some communities, thousands of apartments and homes are being snatched up by anonymous corporations. Now a growing number of community leaders are pressing to know: Who is buying our cities?

Amanda Huron 5-25-2021
A worker hands a bag of groceries to a woman at La Casa in Mt. Pleasant, Washington, DC.

Yanlico Munesi hands a bag of fresh produce, face masks, and information pamphlets to a neighbor of La Clínica del Pueblo / Photographs by Nate Palmer

WHEN URBAN CHURCHES disband, congregations face decisions about what to do with their property. In cities with hot real estate markets, church buildings are often sold off and redeveloped as condominiums or for other profitable uses. But the logic of the market need not guide all such decisions.

In 2016, the Community of Christ, a small church in central Washington, D.C., gave away the building it had owned for more than 40 years, a property worth more than $1 million. During the process of disbanding, the church members had decided that they wanted to pass their building on to an organization doing socially meaningful work in the neighborhood. Their story demonstrates ways of thinking about property as a spiritual and collective resource—and how to put those ideals into action.

The Community of Christ was formed in 1965 in Washington’s Dupont Circle neighborhood. Although founded by Lutherans, it was from the beginning an ecumenical church. And like several other congregations forming in D.C. around the same time, the community was an experiment in church: dedicated to social justice and to doing God’s work in the neighborhood, including building relationships with their neighbors. In 1973, the group purchased an 11-room storefront building in the nearby Mt. Pleasant neighborhood, a diverse and relatively affordable area where a number of church members had already moved, and began worshipping in that space. Shortly thereafter, the Community of Christ became a lay-led, shared-leadership congregation, with no single minister and no paid staff. All activities of the church—both spiritual and logistical—were from then on carried out on a volunteer basis by members, and all major decisions were made by consensus.

Marc A Zimmerman 3-26-2018

Image via Rebecca Cook/Reuters

One likely reason that crime drops after joint neighborhood improvement projects is community engagement. Residents in the University Corridor intervention area reported participating more in neighborhood watches, block associations, and community events than in the area where residents didn’t undertake improvement projects.

Tim Suttle 10-10-2012
Community concept, hollymolly /Shutterstock.com

Community concept, hollymolly /Shutterstock.com

The Christian Community Development Association (CCDA) has been a powerful force for Christian social action over the past decade. CCDA's leadership development, resources, and vision have been powerfully focused on helping pastors and community leaders facilitate the restoration of communities all over the country and around the world.

Born out of the traditions of the civil rights movement, CCDA is now engaging a new generation of pastors, prophets, and ministers. This next generation of CCDA will naturally look somewhat different from previous generations as they respond to the ever-changing landscape of our society. As it turns out, one major difference is a hunger among leaders for a more robust and powerful theological foundation from which to pursue ministry.

Practics has long dominated the field of Christian social action. What works? What strategies and techniques will actually bring about change in our community? These have been the central questions of past generations. However, among a new generation of church and community leaders, practical questions are not the sole concern, and in some cases not even the primary concern.