After World War II, America’s religious denominations spent billions on church architecture as they spread into the suburbs. In this richly illustrated history of midcentury modern churches in the Midwest, Gretchen Buggeln shows how architects and suburban congregations joined forces to work out a vision of how modernist churches might help reinvigorate Protestant worship and community. The result is a fascinating new perspective on postwar architecture, religion, and society. Drawing on the architectural record, church archives, and oral histories, The Suburban Church focuses on collaborations between architects Edward D. Dart, Edward A. Sövik, Charles E. Stade, and seventy-five congregations. By telling the stories behind their modernist churches, the book describes how the buildings both reflected and shaped developments in postwar religion—its ecumenism, optimism, and liturgical innovation, as well as its fears about staying relevant during a time of vast cultural, social, and demographic change. While many scholars have characterized these congregations as “country club” churches, The Suburban Church argues that most were earnest, well-intentioned religious communities caught between the desire to serve God and the demands of a suburban milieu in which serving middle-class families required most of their material and spiritual resources.

"After World War II, America's religious denominations spent billions on church architecture as they spread into the suburbs. In this richly illustrated history of midcentury modern churches in the Midwest, Gretchen Buggeln shows how architects and suburban congregations joined forces to work out a vision of how modernist churches might help reinvigorate Protestant worship and community. The result is a fascinating new perspective on postwar architecture, religion, and society.Drawing on the architectural record, church archives, and oral histories, The Suburban Church focuses on collaborations between architects Edward D. Dart, Edward A. Sovik, Charles E. Stade, and seventy-five congregations. By telling the stories behind their modernist churches, the book describes how the buildings both reflected and shaped developments in postwar religion--its ecumenism, optimism, and liturgical innovation, as well as its fears about staying relevant during a time of vast cultural, social, and demographic change.While many scholars have characterized these congregations as "country club" churches, The Suburban Church argues that most were earnest, well-intentioned religious communities caught between the desire to serve God and the demands of a suburban milieu in which serving middle-class families required most of their material and spiritual resources. "--

Our nation used to look at violence, poverty, and gentrification and assign those problems to urban centers. Today, these issues concern the suburbs, too. The Christian community is responding to this reality. Churches and parachurch ministries are actively working to transform lives and restore communities throughout the city and suburbs. In A Heart for the Community: New Models for Urban and Suburban Ministry, you will be challenged by a collection of voices seeking community renewal. These individuals are involved in creative church planting initiatives, and they are serving the growing Hispanic and Muslim populations. Additional endeavors include serving racially changing communities, economic development strategies, and more. As anyone who has been in ministry for any length of time can attest, tackling some of the most challenging issues of our times is no mere academic exercise. The voices within these pages write from experience and offer workable, vibrant models of ministry that make a difference.

Suburban life—including tract homes, strip malls, commuter culture—shapes our desires. More than half of Americans live in the suburbs. Ashley Hales writes that for many Christians, however: "The suburbs are ignored ('Your place doesn't matter, we're all going to heaven anyway'), denigrated and demeaned ('You're selfish if you live in a suburb; you only care about your own safety and advancement'), or seen as a cop-out from a faithful Christian life ('If you really loved God, you'd move to Africa or work in an impoverished area'). In everything from books to Hollywood jokes, the suburbs aren't supposed to be good for our souls." What does it look like to live a full Christian life in the suburbs? Suburbs reflect our good, God-given desire for a place to call home. And suburbs also reflect our own brokenness. This book is an invitation to look deeply into your soul as a suburbanite and discover what it means to live holy there.

Albert Hsu unpacks the spiritual significance of suburbia and explores how suburban culture shapes how we live and practice our faith. With broad historical background and sociological analysis, Hsu offers guidance and hope for all who would seek the welfare of the suburbs.

Explores the role of race and consumer culture in attracting urban congregants to an evangelical church The Urban Church Imagined illuminates the dynamics surrounding white urban evangelical congregations’ approaches to organizational vitality and diversifying membership. Many evangelical churches are moving to urban, downtown areas to build their congregations and attract younger, millennial members. The urban environment fosters two expectations. First, a deep familiarity and reverence for popular consumer culture, and second, the presence of racial diversity. Church leaders use these ideas when they imagine what a “city church” should look like, but they must balance that with what it actually takes to make this happen. In part, racial diversity is seen as key to urban churches presenting themselves as “in touch” and “authentic.” Yet, in an effort to seduce religious consumers, church leaders often and inadvertently end up reproducing racial and economic inequality, an unexpected contradiction to their goal of inclusivity. Drawing on several years of research, Jessica M. Barron and Rhys H. Williams explore the cultural contours of one such church in downtown Chicago. They show that church leaders and congregants’ understandings of the connections between race, consumer culture, and the city is a motivating factor for many members who value interracial interactions as a part of their worship experience. But these explorations often unintentionally exclude members along racial and classed lines. Indeed, religious organizations’ efforts to engage urban environments and foster integrated congregations produce complex and dynamic relationships between their racially diverse memberships and the cultivation of a safe haven in which white, middle-class leaders can feel as though they are being a positive force in the fight for religious vitality and racial diversity. The book adds to the growing constellation of studies on urban religious organizations, as well as emerging scholarship on intersectionality and congregational characteristics in American religious life. In so doing, it offers important insights into racially diverse congregations in urban areas, a growing trend among evangelical churches. This work is an important case study on the challenges faced by modern churches and urban institutions in general.