William Penn wanted a colony with religious freedom. A considerable number, if not the majority, of American religious denominations were founded in this city. The main misconception about religious Philadelphia is that it is Quaker-dominated. But the broader misconception is that it is not Quaker-dominated.
The 20% federal tax credit for historic preservation is said to have been the special pet of Senator Lugar of Indiana. Much of the recent transformation of Philadelphia's downtown is attributed to this incentive.
The city changes.
Architecture in Philadelphia
Originating in a limitless forest, wooden structures became a "Red City" of brick after a few fires. Then a succession of gifted architects shaped the city as Greek Revival, then French. Modern architecture now responds as much to population sociology as artistic genius. Take a look at the current "green building" movement.
Right Angle Club 2007
A report, to the year 2007 shareholders of the Right Angle Club of Philadelphia, by the outgoing president.
The characteristic American behavior called volunteerism got its start with Benjamin Franklin's Junto, and has been a source of comment by foreign visitors ever since. It's still a very active force.
|Old St. Joe's|
When William Penn invited all religions to enjoy the freedom of Pennsylvania, he created a home for the first churches in America of many existing religions, and furthermore the founding mother churches for many new religions. Regardless of the local congregation, there is obviously a strong wish to preserve the oldest churches of the Presbyterian, Methodist, United Brethren, African Methodist Episcopal, Baptist, Mennonite, and many other denominations. While the founding church of Roman Catholicism was obviously not in Philadelphia, St. Josephs at 3rd and Willing was for many decades the only place in the American colonies where the Catholic Mass could be openly performed. The towering genius of William Penn lay in the combination of an almost saintly wish to spread religious toleration, combined with what must have been a sure recognition that the motive of Charles II in giving him the land, was to get rid of all those dissenters from England.
Philadelphia now has a thousand church structures within the city limits, and more than a thousand in the suburbs. However, many church buildings find themselves stranded by the migration of local ethnic groups to other locations, and a decision must be made whether to demolish a relic or sell it to a new population who have moved into the old neighborhood with a new religion. There is still greater discomfort with selling an old church to a commercial enterprise, but even that happens. The resulting bewilderment and dissension among the surviving parishioners is easy to imagine as they face these choices, or fail to face them, and it is readily imagined that the establishment in 1989 of Partners for Sacred Places filled a very important need.
|First Presbyterian Church|
The Executive Director, Robert Jaeger, recently described to the Right Angle Club how the Partners operate. First of all, the Constitutional separation of church and state makes it difficult to seek funding or even advice from the Federal government. Pennsylvania has been less hesitant than most states in this regard, but even here the issue of fund-raising is a central issue. One only has to look at the Aztec and Mayan religious sites in Mexico to grasp that there are circumstances when the parishioners of a religion may have completely died out, but their monuments justify state assistance. Private, nondenominational philanthropy seems the easiest route for a society to take, in avoiding the obvious political and legal entanglements of seeming to assist one denomination more than others.
And then there are architectural issues;, can the building be saved at a reasonable cost, is it truly a unique or outstanding piece of art, can a reconstruction go ahead in an incremental way, are the necessary stone or other materials any longer obtainable, do the workman skills exist? In addition to these issues which are commonly presented to a congregation, there are issues they probably have never considered. As congregants move from center-city to the suburbs, they become commuters to church, largely out of touch with the local community and its activities. A survey conducted by the Partners suggests that 81% of the activity which takes place in church buildings on weekdays is conducted by and for non-members of the church; if the two groups lose touch with each other, opportunities are missed, and eventually there may be unnecessary friction. On the other hand, those non-religious activities probably escape the legal prohibitions against government assistance, and may suit themselves as vehicles for indirect government support. The approach has so much promise that Partners for Sacred Places has devised a computer program on their website which provides a way for congregations to assess their assets, and their problems. In fact, the organization conducts extensive training programs for church preservation, and has been forced by the size of the demand to exclude churches that are clearly failing beyond reasonable hope of recovery by their church membership.
The Partnership was originally founded by consolidation of the New York and Philadelphia organizations, to make a stronger national effort. But now things are going the other way. New chapters are springing up in Texas and California. Partners for Sacred Places is obviously proving to be a good idea, effectively managed.