BLOG: APPLIED RESEARCH OF EMMANUEL GOSPEL CENTER
Remembering the Past to Build Shalom in the Present
The Church in Boston needs to wrestle with our region’s involvement in the Transatlantic Slave Trade. This resource list provides a wealth of material to grow in awareness of how the legacy of slavery continues to impact our communities.
Remembering the Past to Build Shalom in the Present
A resource list on the history of slavery in Boston
by Megan Lietz, Founding Director, Race & Christian Community Initiative
One lesson reiterated throughout my Christian ministry education was “know your context”: learn the history, community, and concerns of the people you serve. But this discipline is often lost when it comes to cultural and racial issues, especially the history of slavery. Despite the far-reaching social, economic, and spiritual impact the institution of slavery has had on Greater Boston, none of the three Christian institutions I graduated from even mentioned our region’s involvement in the Transatlantic Slave Trade. When Christians avoid this history, we can find ourselves largely unaware of the ways the legacy of slavery continues to impact our communities. We will also be ill-equipped to respond to it as a part of Christ’s redemptive work today.
By the Numbers
Slavery was legal in Massachusetts for over 140 years.
Enslaved Black people made up about 10% of the population of Boston by the mid-18th century.
Boston was a major port in the North Atlantic Slave Trade, connected to at least 307 separate trafficking voyages.
Even after slavery was made illegal in Massachusetts in 1783, our region continued to enable and benefit from slavery in the South through our local textile, shipbuilding, fishing, insurance, and finance industries.
The Church needs to wrestle with our region’s involvement in the Transatlantic Slave Trade. Other than the fact that local congregations were complicit in and directly benefited from the trade, the institution of slavery shaped our theology, practice, and congregational landscape. What is more — like any sin — we must confess, lament, and repent from the sin of slavery to see healing and transformation.
Theological Foundation
"For You Were Slaves in Egypt": History, Memory, and Implications for Christian Discipleship: The Bible calls us to remember the past. Dr. Nicholas Rowe explores this biblical mandate and how it can form us as followers of Jesus in the Haymanot Journal, the official publication of the Society of Gospel Haymanot.*
Slavery and Abolition: How the Early Church Got it Right: One way we can better understand the teachings of Scripture is to see how they were understood and lived out by the Early Church. Check out this video by Mako Nagasawa, director of The Anástasis Center for Christian Education and Ministry, highlighting how Christians who supported slavery deviated significantly from the views and practices of the Early Church.
The Freedom of the Slaves: Throughout history, the Bible has been used to both defend and oppose the institution of slavery. What do we do with Scripture that seems to support the enslavement of human beings? Explore Chapter 7 of Esau McCaulley’s book, Reading While Black, which offers one perspective on interpreting the biblical passages on slavery while maintaining a high view of Scripture.
Living History: Historical Sites to Visit in Greater Boston
Royall House & Slave Quarters: Walk the grounds of a Northern plantation and learn about the enslaved people who lived and labored in the Medford, Massachusetts, of the 1700s. The Royall House explores the history of slavery through the lens of power and speaks the truth about our history in ways that feel interconnected and intimate. If there’s one site you visit, let this be the one.
Museum of African American History & African Meeting House: Learn about the contributions of Black people in Boston in the 18th and 19th centuries, including their involvement in the abolitionist movement. Don’t miss the African Meeting House, funded and built by Black people in 1806, also considered the oldest extant Black church building in the U.S.
King’s Chapel: King’s Chapel is one of many historically white congregations acknowledging its connections to the Transatlantic Slave Trade and working to make things right. Watch a video about the history of slavery in the Chapel and consider donating to their memorial to honor enslaved people connected to their congregation.
Change Makers: Local Organizations Directly Addressing the Legacy of Slavery Today
Boston People’s Reparations Commission: Join the Boston People’s Reparations Commission as they seek apology, reparations, and reconciliation for the legacy of Black enslavement in Boston. These local efforts are part of a more extensive work of repair throughout the nation and state.
City of Boston’s Reparations Task Force: The City of Boston commissioned a task force in 2022 to learn about the legacy of slavery in Boston and make recommendations for reparative justice. Information about how to join upcoming meetings and recordings of past gatherings are available online.
Episcopal City Mission: Episcopal City Mission is setting an example of how to engage a denomination in the ongoing work of repair. Learn how they mobilize congregations to get involved in policy change, reparations, and solidarity economics to shrink the racial wealth gap.
Resources: Learn More About the History of Slavery in Boston
Exhibit on the History of Slavery in Boston: This exhibit provides a concise overview of the history of slavery in Boston. It is available online or for in-person viewing in the basement of Faneuil Hall, a building named after slave trader Peter Faneuil.
Mapping the Enslavement History of the Freedom Trail: Tourists come from around the world to walk Boston’s Freedom Trail. Ironically, many of the sites have connections to slavery. Explore this interactive webpage to learn how the American Revolution was entangled with and dependent on a racial caste system that did not seek freedom for all.
Embrace Boston’s “Harm Report”: The legacy of slavery has had a profound impact that still lives on today. Read Embrace Boston’s “Harm Report” to learn how this legacy continues to shape our city in seven impact areas. Embrace Boston also convenes statewide meetings for those working toward reparations, where anyone can learn about reparation efforts and how you can contribute to repair.
Learning about the history of slavery in our region is not easy. But remembering the pain of the past can help us heal. When God judged Israel with venomous snakes in the wilderness, he told Moses to make a bronze snake that anyone who had been bitten could look at and live (Num. 21:4-9). They had to look at the object that caused harm to receive healing. Similarly, the Church in Greater Boston must look at our region’s history and understand how the legacy of slavery continues to impact us. We must look to the past to build shalom today.
Are there other resources related to the history of slavery in Boston that we should share with others? Please let us know by filling out the contact form below.
Next Steps
Take time to respond to this history through the practice of lament. Learn more and explore tools to guide your own lamentations.
Learn more about RCCI’s experiential learning weekend on the history of slavery in Boston.
Contact Megan about hosting the experiential learning weekend on the history of slavery in Boston for your community through an immersive experience or course.
Make the learning weekend experience more accessible to future participants by contributing to our scholarship fund. Donate via the link below and put “ELW Scholarship Fund” in the subject line.
Special thanks to the 2024 Experiential Learning Weekend Sponsors whose financial gifts helped make our inaugural weekend possible and supported the creation of this resource page.
Want to learn more about the impact of slavery and racism on Boston? Here is a list of resources on the city’s long and complicated racial history.
*Nicholas Rowe. “For You Were Slaves in Egypt”: History, Memory, and Implications for Christian Discipleship. Haymanot Journal, Vol. 2, 2022, pp. 46-57.
Do you know where you’re standing?
Why EGC’s new “Fact Friday” series explores the church’s history and legacy in Boston one short video at a time.
Updated Feb. 21, 2024
Do you know where you’re standing?
Why EGC’s new “Fact Friday” series explores the church’s history and legacy in Boston one short video at a time.
by Hanno van der Bijl, Managing Editor, Applied Research & Consulting
Did you know that the African Meeting House on Beacon Hill was co-founded by Cato Gardner, a formerly enslaved man born in Africa?
Or that Twelfth Baptist Church was the spiritual home of Wilhelmina Crosson, a pioneering Black school teacher in Boston, who also was instrumental in launching the precursor to Black History Month?
How about this gem: Boston’s oldest church congregation is not downtown — it’s in Dorchester. On June 6, 1630, the First Parish Church in Dorchester was the first congregation to meet in what is present-day Boston. The First Church of Boston did not organize until about two months later.
These are just some insights from the Emmanuel Gospel Center’s new “Fact Friday” video series on Instagram.
“The city’s churches have a rich history,” said Caleb McCoy, marketing manager at EGC. “I think those legacies impact how we view the church today, so it’s important to share that information with as many as possible.”
The Fact Friday team includes Jaronzie Harris, program manager for the Boston Black Church Vitality Project, and Rudy Mitchell, senior researcher at EGC. Since February, this dynamic duo has been creating videos exploring the church’s long history in Boston, leaving EGC’s Instagram followers hungry for more.
“People who live in Boston may walk by church buildings but they may not know, one, what has gone on there in the past and, two, what’s going on here in the present,” Mitchell said.
Bridging that gap between the past and present is one of the project’s key motivators.
“It’s been fun for me to share but also to learn,” Harris said. “Doing this project is engaging me in research. I have to go and find out about these things, which I enjoy doing.”
Harris said learning about St. Cyprian’s Episcopal Church’s rich history, for example, led her to discover some surprises about the church’s ministry today as she listened to a recent sermon.
“It was interesting to hear this minister preaching Black theology from a different tradition about a festival I didn’t know about,” Harris said. “I haven’t heard that type of militant preaching in Boston before.”
Caleb McCoy (right) films a recent Fact Friday video with Rudy Mitchell (left) and Jaronzie Harris (center).
The city’s Black churches have a rich legacy of gospel ministry and social action.
“Almost every time you look at one of the Black churches in the 1800s, you see they were deeply involved in the abolitionist movement and advocating for the rights of enslaved peoples,” Mitchell said. “A lot of rich history inspired continued activism in more recent times.”
The team believes the Black church’s spiritual legacy continues to buoy the community as it faces its own headwinds today.
“We are in a time that’s very racially charged right now,” McCoy said, “but it’s important to know that Black Christianity and the Black church has a legacy that’s gone before us and has a rich history in the fight for equality and justice in our own city.”
The team also enjoys parsing out curiosities such as why a church on Warren Street in Roxbury is called “The Historic Charles Street AME Church.”
In addition to digging around the past, the project has a forward-looking orientation. Boston, for example, was home to the first YMCA in the United States. What would such an innovative approach to ministry look like today?
“The Bible often tells us to remember how God was at work in the past, and we certainly can learn from history,” Mitchell said. “Even though the form and methods may change, we can be inspired to be used by God in our own time for similar purposes.”
For decades, EGC has been channeling its research and learning into specific programming and events. The Boston Church Directory, for example, demonstrates how its use of applied research is a dynamic process, bringing people in along the way.
But learning is ongoing, and it’s important to share that process, Harris said.
“I’m learning these things for Fact Friday, sure, but I’m also learning these things to better support my churches, to better understand the Boston landscape,” she said.
EGC also tries to provide a larger perspective on Christianity in Boston not just across different denominations and cultural groups but also over time. At times that research has uncovered illuminating insights.
“Historically, we saw that, between 1970 and 2010, more new churches started in Boston than in any other comparable period in Boston’s history,” Mitchell said.
Many of those churches have important stories to tell, known only by a few. Through various research projects, EGC tries to get those stories out in the open.
“We have all this historical information,” Harris said. “So how can we tell a story that is digestible for a broader audience?”
Here are some of the churches, institutions, sites, and individuals the team has covered so far:
TAKE ACTION
Follow EGC on Instagram @egcboston and watch for new reels and videos on Fridays.
What would you like to know about the history of the church in Boston? Let us know by filling out the feedback form below.
Additional Resources
Curious to learn more about the story of the church in Boston? Give these resources below a try.
Daman, Steve. “Understanding Boston’s Quiet Revival.” Emmanuel Research Review. December 2013/January 2014. Accessed January 22, 2015.
Hartley, Benjamin L. Evangelicals at a Crossroads: Revivalism and Social Reform in Boston, 1860-1910. Lebanon, N.H.: University Press of New England, 2011.
Hayden, Robert C. Faith, Culture and Leadership: A History of the Black Church in Boston. Boston: Boston Branch NAACP, 1983.
Horton, James Oliver, and Lois E. Horton. Black Bostonians: Family Life and Community Struggle in the Antebellum North, rev. ed. New York: Holmes & Meier Publishers, 2000. See chapter 4: “Community and the Church.”
Johnson, Marilynn S. "The Quiet Revival: New Immigrants and the Transformation of Christianity in Greater Boston." Religion and American Culture: A Journal of Interpretation V 24, No. 2 (Summer 2014): 231-248.
Mitchell, Rudy. The History of Revivalism in Boston. Boston: Emmanuel Gospel Center, 2007.
Mitchell, Rudy, Brian Corcoran, and Steve Daman, editors. New England’s Book of Acts. Boston: Emmanuel Gospel Center, 2007. The New England Book of Acts has studies of the recent history of ethnic and immigrant groups and their churches and a summary of the history of the African-American church in Boston.
Top 5 Books for Understanding Boston
Are you looking to get a better understanding of the city of Boston with all its history, neighborhoods, and eccentricities? Rudy Mitchell, researcher of Boston's neighborhoods and churches for over 30 years, gives his top 5 recommendations for books about Boston.
Top 5 Books for Understanding Boston
BY RUDY MITCHELL, Senior Researcher, Applied Research and Consulting
No one book or even a handful of books can fully cover the many facets of the city of Boston over its nearly 400 year history. Many books cover highly specific topics, present photographic highlights, or serve an academic readership. However, the following five books give distinctive insights, diverse perspectives, and general overviews. I recommend these five because they provide a variety of viewpoints, are general in nature, and can best serve most readers in understanding Boston.
A PEOPLE’S HISTORY OF THE NEW BOSTON
BY JIM VRABEL
Although many books about Boston focus on the city’s mayors, urban planners, and prominent leaders, Vrabel focuses on community activists, the poor, and working class men and women whose protests and community organizing played an unsung role in shaping the “New Boston” over the last fifty years. This important book, based on many interviews and extensive research, covers a range of issues from housing and urban renewal to education and jobs, as well as protests against a proposed Southwest Expressway and airport expansion.
COMMON GROUND: A TURBULENT DECADE IN THE LIVES OF THREE AMERICAN FAMILIES
BY J. ANTHONY LUKAS
The Pulitzer Prize winning Common Ground probes the roots of issues related to race, class, educational disparity, and income inequality which are still critical to understand and address. This brilliant work of historical nonfiction reads like an epic novel. In the foreground are three families: the black Twymons, the Irish McGoffs, and the Yankee Divers. The larger picture is not limited to Boston during the decade of court-ordered school integration through busing of students, although the book brings that era to life in intimate detail. Lukas paints a complex picture rich with details and explorations into the historical roots of the issues. Great works like this often draw on the details of one specific place and time to understand the larger, enduring concerns of American society and its cities.
THE HUB: BOSTON PAST AND PRESENT
BY THOMAS O’CONNOR
The Hub is the best general, one volume history of Boston. O’Connor draws on a long career of research and writing about Boston to distill his insights on Boston’s resistance and adaptations to political, social, religious, and economic changes over the centuries. While creatively adapting to major changes, the city and its neighborhoods have maintained their distinctive and historical qualities without becoming frozen in time. However, O’Connor defines the current challenge facing the city as retaining “its own distinctive identity as a city whose moral standards, civic virtues, and intellectual accomplishments once inspired a nation (xiii).”
BOSTON VOICES AND VISIONS
BY SHAUN O’CONNELL, ED.
The editor of this anthology of historical and literary excerpts about Boston has selected richly descriptive pieces as well as selections that consider the high purpose and vision set forth for the city. These selections convey the flavor and everyday life of the city over the centuries, but also interpret, critique and praise the ideas, attitudes, and ideals of Boston. The book includes a wide range of authors from John Winthrop (1630), to Oliver Wendell Holmes (1831), to W.E.B. DuBois (1960), and Patricia Powell (2004).
BOSTON: A TOPOGRAPHICAL HISTORY. 3RD EDITION.
BY WALTER MUIR WHITEHILL AND LAWRENCE KENNEDY
While the title of this classic work may suggest a narrow focus, Whitehill’s book is actually an excellent introduction to the general development of Boston. The changing face of the Boston landscape and its built environment are concisely covered and generously illustrated with many pictures and maps. Some newer books go into more depth on the filling of the Back Bay and the process of urban renewal, but this work is especially helpful in understanding the first three centuries of central Boston history. Although the book does not cover the social and religious aspects of Boston in any depth, it provides a remarkable amount of detail about the city’s buildings and physical development, all in a very readable style.
For more recommended reading on Boston and its history as well as resources for walking the city, here is a fuller list of resources.
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History of Racism in Boston: A Resource List
Boston has a long and complicated racial history, which has often gone untold. The RCCI team shares some resources that can help us better learn our past as we work to build a more just and equitable future for our city.
History of Racism in Boston: A Resource List
By the RCCI Team, with contributions from Pastor Calvin Fergins
Recent realities, like COVID-19, the heightened publicity of racial violence, and economic downturn, have highlighted racial disparities in our communities. While these pandemics are deepening the chasms of differences in power and opportunity, they did not create them. On the contrary, our current crises highlight inequalities that have been present since before the founding of our nation.
Boston has a long and complicated racial history. On the one hand, it tells stories of resilience, transformation, and victory. On the other, it reveals deplorable atrocities, subtle power moves, contemporary hate crimes, and well-intended actions that have a racist impact, giving us a veneer of progress while maintaining the status quo.
As we find ourselves in a time of crisis and opportunity, we have the responsibility to work toward a new Boston, more just and equitable than before. To ensure a better future, we must look to our past. We must understand our history and learn from the mistakes, victories, and examples of those who have come before. RCCI invites you to explore the resources on this list to better understand our collective past so, together, we can move into a more just and equitable future.
PS: Click here to see a downloadable bibliography of resources that goes well beyond these highlighted titles.
Resource Write Ups
Ten Hills Farm: The Forgotten History of Slavery in the North
Did you know that there was a Northern plantation in Medford, Massachusetts? You can still visit it, known as the Royall House & Slave Quarters museum, today. Ten Hills Farm tells the story of five generations of enslavers connected to this labor camp and how it was tied into the larger Transatlantic slave trade.
A People's History of the New Boston
The 1960s and 1970s represented a critical season of rebuilding for Boston following the impact of WWII. While wealthy, White men are often given credit for this transformation, this book tells the story of unsung influencers who, through grass-roots demonstrations, sit-ins, picket lines, boycotts, and contentious negotiations shaped Boston into the city we know today.
The New Bostonians: How Immigrants Have Transformed the Metro Area Since the 1960s
Between 1970 and 2010, the percentage of foreign-born, Boston residents more than doubled due to immigration from Africa, Asia, and Latin America. The New Bostonians explores these immigrant communities' invaluable contributions and their crucial role in nurturing Boston's prosperity - the fruits of which have not been equally shared.
Shut Out: A Story of Race and Baseball in Boston
Shut Out is the compelling story of Boston's racial divide viewed through one of the city's most renowned institutions: the Boston Red Sox. This story is told from the perspective of Boston native and noted sportswriter Howard Bryant.
Busing at 50
The Boston Busing Crisis of the mid 1970s garnered national attention as the city experienced mass protests and violence after the Boston Public School system attempted to implement school integration. Sadly, 50 years later, the Boston public education system is still unequal and still segregated. Explore this Boston Globe Series Broken Promises, Unfulfilled Hope that reflects 50 years after the Boston Busing Crisis.
Sarah's Long Walk: The Free Blacks of Boston and How Their Struggle for Equality Changed America
In 1847, a five-year-old African American girl named Sarah Roberts was forced to walk past five white schools to attend the poor and densely crowded all-black Abiel Smith School on Boston's Beacon Hill. Incensed that his daughter had been turned away at each white school, her father, Benjamin, sued the city of Boston on her behalf. The historic case that followed set the stage for over a century of struggle, culminating in 1954 with the unanimous decision in Brown v. Board of Education.
Murder in Boston: Roots, Rampage and Reckoning
In 1989, Charles Stuart reported that his white wife had been murdered by a Black man. Boston’s deeply seated racism tainted the investigation and worked the city into a frenzy, before it was revealed that Stuart killed his wife by his own hand. Learn more about the Charles Stuart case - and the long-standing racial tension that shaped it - by watching this three-part docuseries or going deep through Boston Globe podcasts.
Holding Ground: The Rebirth of Dudley Street
Explore how, in 1985, the Dudley Street Neighborhood of Roxbury worked together to overcome barriers of systemic racism and rebuild the fabric of their neighborhood. This community movement gained national attention, set legal precedent, and models how residents, community activists, and city officials can organize for change.
Forever Struggle: Activism, Identity, and Survival in Boston's Chinatown, 1880-2018
Chinatown has a long history in Boston. In writing about Boston Chinatown's long history, Michael Liu, a lifelong activist and scholar of the community, charts its journey and efforts for survival. Liu depicts its people, organizations, internal battles, and varied and complex strategies against land-taking by outside institutions and public authorities. Chinatown is a powerful example of neighborhood agency, the power of organizing, and the prospects of such neighborhoods in rapidly growing and changing cities.
Black Bostonians: Family Life and Community Struggle in the Antebellum North
When published in 1979, Black Bostonians was the first comprehensive social history of an antebellum northern black community. The Hortons challenged the then widely held view that African Americans in the antebellum urban north were all trapped in "a culture of poverty." Exploring life in black Boston from the 18th century to the Civil War, they combined quantitative and traditional historical methods to reveal the rich fabric of a thriving society, where people from all walks of life organized for mutual aid, survival, and social action, and which was a center of the antislavery movement.
Local Historical Sites
Explore local historical sites that honor the journeys of different groups.
A plaque and developing memorial highlighting the Native American internment camp that was held on Deer Island, one of the Boston Harbor Islands. Tours of Deer Island briefly acknowledge this injustice.
Middle Passage Port Marker on Long Wharf. The Boston Middle Passage Marker looks two ways: Out to Boston Harbor, where enslaved Africans and enslaved Indigenous people arrived and departed, and also inward, down State Street, where these enslaved people and their descendants lived, worked, and fought for freedom.
The Royall House and Slave Quarters in Medford.
The Black Heritage Trail, African Meeting House, and African American History Museum in Boston.
A variety of cultural sites in Chinatown highlighted in videos from the Boston Chinatown Heritage Project, created by teens in partnership with the Chinese Historical Society of New England and others.
Author’s Note: Resource descriptions are based on language from their respective promotional websites and have been paraphrased for the purposes of RCCI.
Ethiopian Christians in Greater Boston: Diverse Journeys
Newly updated resources for understanding the diverse journeys of Ethiopian Christians in Greater Boston.
Ethiopian Christians in Greater Boston: Diverse Journeys
by Steve Daman
Bostonians celebrate Ethiopians each year when runners sprint up Boylston Street to the finish line of the Boston Marathon.
Ethiopians took first place in the men’s open four times in the last ten years. In 2016, Ethiopian men took the top three spots, and Ethiopian women took the top two spots in the men’s and women’s open, respectively.
Photo courtesy of the Associated Press, April 18, 2016.
But many Ethiopians in Boston have also been running another good race—that of keeping the faith.
Boston is home to 9,000 to 12,000 Ethiopians. And like other immigrant groups, Ethiopians Christians have planted various expressions of Christian churches in and around Boston, serving the needs of Ethiopians here today.
Map of Ethiopian churches in Greater Boston. Data Source: Emmanuel Gospel Center's Boston Church Directory, 2017. Click to go to interactive map.
Ethiopian Christianity Today
"[Ethiopia] has maintained its long Christian witness in a region of the world dominated by Islam. The Ethiopian Orthodox Church currently has a membership of around forty million and is rapidly growing,” according to a 2017 history of the Ethiopian Christian church. Western missionaries also planted Protestant churches among the Ethiopians starting as early as 1634.
Religion in Ethiopia
In Ethiopia today, more than half the population identify as Christian, including Orthodox, Protestants, Independents and Catholics. The Ethiopian churches in Greater Boston reflect this diversity, with about a half dozen each of evangelical and orthodox churches and one Catholic congregation.
Leader Profile
Workneh Tesfaye - pastor and church planter with Missions Door
Workneh Tesfaye grew up in a Coptic Orthodox family in Ethiopia. A graduate of Gordon-Conwell Theological Seminary, today Pastor Workneh is a Boston-based, church-planting missionary with Missions Door.
Back in 2008, a group of eight family members began to meet regularly every Sunday afternoon to pray for and raise support for orphans in Ethiopia. By 2011, as this group continued to grow, Pastor Workneh followed God’s direction to plant a new church out of this gathering—the Emmanuel Disciples Church—which continues to hold services in the EGC building in the South End.
Boston Ethiopian Christians
The Ethiopian church in Boston is colorful, diverse, and rich with history, tradition, faith and service. The 2017 revision of “The Story of the Ethiopian Christian Community in New England” explores questions such as:
What is life like for Ethiopian Christians in Boston?
What are the biggest challenges they face in the U.S.?
What are the areas of opportunity for ministry in this region?
ADDITIONAL RESOURCES
Hundreds of biographical stories on Ethiopian Christians throughout history.
A comprehensive recent history of the Ethiopian Orthodox Church.
Stories of how God has been growing his Church among many people groups and ethnic groups in New England.
Take Action
How are we doing?
![Ethiopian Churches in Greater Boston [map]](https://images.squarespace-cdn.com/content/v1/57ff1c7ae58c62d6f84ba841/1506113852983-TSLLC1FENTJJGZYIO7MM/orthodox+cross+church.jpeg)
Understanding Dorchester: Overview + Resources
Are you ministering or planting a church in Dorchester? Check out this gateway to local resources for understanding the people and community you serve.
Understanding Dorchester: Overview + Resources
By Rudy Mitchell, Senior Researcher
Sometimes divided into North Dorchester and South Dorchester, this massive area of Boston includes many sub-neighborhoods, shown above. Grove Hall, Glover’s Corner, and St. Marks also are sometimes identified as sub-neighborhoods of Dorchester.
Dorchester is Boston’s largest and most populous neighborhood. In fact, Dorchester was a separate town from 1630 until 1870, when it voted to become a part of the city of Boston. If Dorchester’s population was separated from Boston, the community would be the fourth largest city in Massachusetts!
Dorchester reflects the diversity of Boston in its varied churches, people, business centers, buildings, and landscapes. The community has a long and rich history with many significant personalities, including activists Lucy Stone and William Munroe Trotter. Today Dorchester also has a rich mixture of diverse people groups ranging from Cape Verdeans to Hispanics and Vietnamese, as well as Irish, African Americans, and immigrants from the Caribbean.
Caleb McCoy, hip-hop artist and producer for OAK music group, was born and raised in Dorchester, MA. Caleb is also the development manager at EGC in the South End.
"Growing up in Codman Square has been a rich experience for me. So much of my story has been influenced by what this town has to offer. From the danger to the diversity, and everything in between, I take pride in being from Dorchester." - Caleb McCoy
Dorchester today: Top Ten Distinctives
1. Size
Dorchester has the largest population of any neighborhood in Boston – 124,489.
2. Immigration
More than one third of Dorchester’s residents are foreign born (41, 685).
3. Higher Education
Twenty-five percent of Dorchester residents aged 25 older had bachelor’s degrees or higher, compared with 45% of Boston residents.” This grew from 18% in 2000 to 25% in 2015.
4. Income
The 2015 median household income for Dorchester was more than $12,000 lower than the Boston median income.
5. Housing
Dorchester’s population is likely to experience future growth since 1,244 new housing units were approved in 2016 as a part of nearly two million square feet of new building development. Currently another 512 new housing units are approved or in the pipeline at the Boston Planning and Development Agency, including about 700,000 square feet of development in a dozen new projects.
6. Languages
Dorchester residents speak a variety of languages at home:
16,918 residents speak Spanish
9,395 residents speak Vietnamese
4,045 residents speak Portuguese or Cape Verdean Creole
7. Children and Youth
Dorchester has 15,841 children age 0 – 9 years and 16,428 young people age 10-19 years, which is significantly higher percentage of children and youth than that of Boston as a whole.
8. Poverty
The poverty rate for Dorchester is about 23% compared with 21.5% for the city and 11.6% for the state.
9. Elders
Dorchester has 11,879 residents 65 years and over, which reflects Boston as a whole.
10. Ethnic Diversity
Dorchester is one of Boston’s more diverse neighborhoods with many Vietnamese, Cape Verdean, African American, Caribbean, White, and Hispanic residents.
Ethnic Makeup of Dorchester, MA
A BRIEF History of Dorchester
English Puritans from Dorsett County in the West of England first settled Dorchester in June 1630. The organizer of this group, Rev. John White, and a number of the immigrants were from Dorchester, England.
In the early years these settlers built a church and school along with their homes. Two 17th century homes, the Blake House and the Pierce House, can still be visited in Dorchester.
The large area of the town developed as several village centers with farmlands in between and mills along the Neponset River. After the town agreed to be annexed by Boston in 1870, it experienced rapid growth with real estate developers and rail and streetcar lines proliferating. Triple-deckers housed the growing population, as churches, industries, businesses, and cultural activities grew and thrived.
The population peaked in the mid-twentieth century, and then went through several transitions as African Americans, Cape Verdeans, West Indians, Hispanics, Vietnamese and others moved in to replace earlier residents who had left for the suburbs. Recently, new churches, businesses, and housing developments have taken root to serve the community.
Baker Chocolate Factory, Dorchester, MA. Photo by Mark N. Belanger, 2009.
Some Dorchester Firsts
Oldest Congregation The First Parish Church of Dorchester is the oldest congregation in present day Boston.
First Public School The Mather School, founded in 1639, was the first tax supported, free public elementary school in America.
First Town Meeting Dorchester held the first recorded town meeting in American history, on October 8, 1633.
First Chocolate Dr. James Baker and Irish chocolatier, John Hannon began the first chocolate factory in America in 1764 in Lower Mills, Dorchester. The Baker Chocolate Factory became world famous.
Ashmont Station, Dorchester, MA.
Recommended Resources
Dorchester TODAY
68 Blocks: Life, Death, Hope in Boston’s Most Troubled Neighborhood. Irons, Meghan E., Akilah Johnson, Maria Cramer, Jenna Russell, and Andrew Ryan.Boston: Boston Globe, 2013.
Reporters living in the neighborhood wrote a series of in-depth articles which were combined into the feature 68 Blocks.
MyDorchester is an initiative to build civic engagement and social capital in Boston's largest and oldest neighborhood, Dorchester.
MyDorchester: Twitter / MyDorchester: Facebook
Books & Booklets on Dorchester today
Streets of Glory: Church and Community in a Black Urban Neighborhood by Omar McRoberts, 2003. McRoberts studied the relationship between churches and the community in the Four Corners area.
Mitchell, Rudy. Theresa Musante, and Elizabeth Spinney. Geneva-Bowdoin. Boston: Emmanuel Gospel Center, Youth Violence Systems Project, 2009.
Mitchell, Rudy, with Tamecia Jones. Uphams Corner. Boston: Emmanuel Gospel Center, Youth Violence Systems Project, 2008.
Dorchester HISTORY
www.dorchesteratheneum.org is an excellent collection of material on Dorchester history, including maps, pictures and articles.
BOOKS on Dorchester History
Sammarco, Anthony Mitchell. Dorchester. 2 vols. Images of America Series. Charleston, S.C.: Arcadia Publishing, 1995, 2000.
The notable people, attractions, houses, churches, and other buildings of each section of Dorchester are covered in turn by this illustrated history using many old photographs.
The second volume has chapters covering the periods before and after Dorchester was annexed to Boston. These sections, like late 19th century county histories, focus on prominent citizens and their houses or businesses. This second volume also illustrates the history and various modes of transportation and the history of Carney Hospital.
The two volumes give a good visual impression of selected aspects of Dorchester’s past history, but not a coherent and full narrative history of the neighborhood.
Taylor, Earl. Dorchester. Postcard History Series. Charleston, S. C.: Arcadia Publishing, 2005.
Edward Taylor’s Postcard History Series book on Dorchester, also by Arcadia Publishing, is basically the same type of illustrated history, but with a slightly different selection of pictures.
Sammarco, Anthony Mitchell. Dorchester: A Compendium. Charleston, S.C.: The History Press, 2011.
Unlike Sammarco's other three volumes on featuring historical photos with detailed descriptions, Dorchester: A Compendium is a collection of historical essays.
The first chapter traces the development of various parts of Dorchester while describing early leaders, buildings, and landowners. Later chapters cover the many interesting men and women who have lived in Dorchester:
Lucy Stone, abolitionist and women’s rights activist
William Monroe Trotter, African American civil rights activist who helped found the Niagara Movement, a precursor to the NAACP
Rose Fitzgerald Kennedy, matriarch of the Kennedy family
Edward Everett, famous orator
Theodore White, historian, Pulitzer Prize winner
Sammarco's Dorchester: Then and Now, 2005.
The Then and Now books on Boston neighborhoods compare and contrast photographs of the same scenes and buildings in the past with more current ones. Different sections of this book feature schools, churches, and houses with their many changes.
In the case of Dorchester, many impressive houses and churches of the past have been lost over the years. Blayney Baptist Church, Baker Memorial Church, and Immanuel Baptist Church for example became parking lots. Fortunately, the stately buildings of the First and Second Churches of Dorchester still overlook Meeting House Hill and Codman Square respectively.
Dorchester is still home to many vibrant congregations even though many of them occupy more humble buildings today. To the probing mind, some of these pictures may raise the question, why did these churches grow, decline, and in some cases die?
Warner, Sam Bass, Jr. Streetcar Suburbs: The Process of Growth in Boston (1870-1900). 2nd edition. Cambridge, Mass.: Harvard University Press, 1978.
Streetcar Suburbs is a very insightful study of how the urban systems of transportation (streetcars) and housing interconnected in the rapid growth of Boston neighborhoods like Dorchester, Roxbury and Jamaica Plain.
This book is still relevant in Boston’s new wave of growth because transportation centered housing development is still important and because the book’s discussion of class divisions and inequality continue to be major issues in the city.
Orcutt, William Dana. Good Old Dorchester. A Narrative History of the Town, 1630-1893. Cambridge: John Wilson & Son, University Press, 1893. (Amazon.com)
Dorchester Antiquarian and Historical Society. History of the Town of Dorchester, Massachusetts. Boston: Ebenezer Clapp, Jr., 1859.
What Did You Think?
Top 6 Books For Understanding The South End
The South End has undergone a dramatic transformation in this generation. Christian leaders in the South End can benefit from these recommended resources for foundational and ongoing learning about this dynamic community.
Top 6 Books For Understanding The South End
by Rudy Mitchell, Senior Researcher, Applied Research and Consulting
The South End has undergone a dramatic transformation in this generation. Christian leaders in the South End can benefit from these recommended resources for foundational and ongoing learning about this dynamic community.
The books I've selected are not just informative — they also illustrate methods of researching a neighborhood or community. These methods include historical research, biographical research, the use of documents and photographs, interviews, and participant observation. The books also represent different time periods from the 1890s settlement house research to very recent studies.
Once Upon a Neighborhood: A Timeline and Anecdotal History of the South End of Boston
by Alison Barnet
While Barnet’s history of the South End is not a continuous narrative, it is by far the most detailed study of the neighborhood. The book is arranged chronologically by year, with many years having multiple entries of a paragraph for each fact or anecdote. The history from the 1960s on is especially detailed since the author lived in the South End during that period. This work covers all types of businesses, publications, organizations, and churches. It does an excellent job of covering the rich diversity of groups and individuals which have lived in the South End. Some entries are associated with a founding date or initial activity, but also describe later developments up to the twentieth century. On the other hand anecdotes sometimes also review past history from the associated date. You can dive into this book at any point and find a fascinating mix of people, events and issues from a cross-section of neighborhood life.
Boston’s South End: The Clash of Ideas in a Historic Neighborhood
by Russ Lopez
The South End is a complex neighborhood which has experienced many waves of change. This is the only full length book to narrate and interpret the overall history of this diverse community. Lopez notes some truth in the standard narrative of the neighborhood rising, declining, and gentrifying, but says the fuller story is more multifaceted and nuanced. Since this has been a multi-racial, multi-ethnic neighborhood for over 125 years, it offers many lessons in conflict resolution and community organizing for other urban neighborhoods. The chapter on religion in the South End describes several major institutions, but fails to cover some of the largest Protestant churches. Although the book contains occasional factual errors, it is the most comprehensive history of the South End.
A Block in Time: History of Boston's South End Through a Window on Holyoke Street
by Lynne Potts
See also by the same author, Faces of a Neighborhood: Boston’s South End in the Early Twenty-first Century.
Lynne Potts, a long term resident, writes with flair and adds a personal touch to her concise history of the South End. She also gives those interested in the research process glimpses of her own research methods including trips to archives and libraries as well as detailed first hand observations and interviews. Although the book includes enough general information to understand the neighborhood’s development and trends, its unique contribution is the author’s personal perspectives and experiences woven into the general narrative. The approach of studying a neighborhood beginning with an in-depth look at one typical block works well here because the people, events, and experiences described are representative of the larger neighborhood over the last several decades.
Boston’s South End
by Anthony Mitchell Sammarco
See also by the same author, Boston’s South End: Then and Now.
The Arcadia Images of America Series books are full of historical photos with detailed descriptions and introductions for each of the towns and neighborhoods covered. While these do not give full histories of the communities, they do help the casual reader absorb a visual sense of the history and learn many detailed facts. Photos are organized in chapters about churches, schools, hospitals, businesses, libraries, transportation and other institutions. Many of the photographs show buildings, but quite anumber also include groups of everyday people. By learning about the history of your neighborhood you can join with others interested in history, have common ground for conversations, and gain an understanding of community identity.
Legendary Locals of Boston's South End
by Hope J. Shannon
While a neighborhood like the South End has many historical buildings, its current and past residents are the most interesting and important aspect of what makes it a community. Hope Shannon presents short, illustrated biographies of women and men of the past and recent times who have made significant contributions to the community and wider world. Shannon selects famous, infamous, and everyday people from many walks of life for Legendary Locals. The biographies range from Alexander Graham Bell, Louisa May Alcott, Rev. A.J. Gordon, and Cardinal Richard Cushing to former Mayor James Michael Curley. People who have lived in the South End of Boston over the last several decades will enjoy reading about historical figures and familiar faces, while newer residents and future generations will benefit from the careful research behind all of these biographies.
The City Wilderness: A Settlement Study
by Robert A. Woods, (editor)
In the 1890s the South End House was established as a settlement house, and the residents and associates began living in and researching the neighborhood. This classic book was the result of that research. Although the language and views were shaped by the culture and ideas of that time period, the research opens a window into the lives of South Enders at the turn of the century. The topics covered include history, description of the population, public health, employment, politics, “criminal tendencies,” recreation, the church, education, social agencies and charitable organizations (including an analysis of their methods). The most fascinating elements of the book are three color coded maps indicating for each block, the types of buildings, the nationalities of residents, and the types of employment of the workers. The book can be accessed online at Google books.
Other more specialized books on the South End
South End Character: Speaking Out on Neighborhood Change
by Alison Barnet
While the book Legendary Locals of Boston's South End highlights South Enders who achieved some prominence or fame, in contrast South End Character gives us a window into the lives of the lesser known “old South Enders.” Barnet also contrasts the perspectives and lifestyles of long-time residents and wealthier newcomers. Many of the chapters are reflections and sketches of people and life in the 1960s and 1970s. These short essays originally appeared as columns in the South End News. The look backward is not just a nostalgic reminisce, but an examination of values and issues in a changing neighborhood. Alison Barnet has also written several other books including South End Incident: A True Story.
Faces of a Neighborhood: Boston’s South End in the Early Twenty-first Century
by Lynne Potts
In this second book on the South End, author Lynne Potts interviewed 24 diverse neighborhood residents. The interviews draw out insights on contemporary issues facing people living in the city today. The 24 South Enders included people from different age groups, economic groups, as well as people who were long-time residents and newcomers.
Boston’s South End
by Lauren Prescott
This annotated collection of South End related postcards covers the period from the late 19th century to the mid Twentieth century. This is not a complete history, but it does have extensive notes with its many pictures of South End churches, hospitals, charity organizations, and businesses. For example, the book gives details on Rev. Edgar J. Helms’ development of Morgan Memorial Goodwill Industries, as well as historical notes on the Salvation Army, the Union Rescue Mission, the Woman’s Christian Temperance Union, the YWCA, and the Woman’s Foreign Missionary Society (founded in the South End). Other chapters cover schools and education; hotels and recreation; and businesses and industry.
Villa Victoria: The Transformation of Social Capital in a Boston Barrio
by Mario Luis Small
Villa Victoria has been a national model of community development. This study looks at the relationship of poverty and social capital, finding in Villa Victoria that poorer urban communities are not necessarily lacking in social capital.
Good Neighbors: Gentrifying Diversity in Boston's South End
by Sylvie Tissot, (translated by David Broder and Catherine Romatowski)
A French Marxist’s perspective on gentrification in the South End based on participant observation and interview research in neighborhood associations and networks.
Take Action
History of Revivalism in Boston
Journey with EGC’s Senior Researcher Rudy Mitchell through Boston’s key evangelistic revivals from the First Great Awakening in 1740–1741 through the Billy Graham campaign of 1950. History comes alive as we read how God moved in remarkable ways through gifted evangelists, and we gain a deeper appreciation for Boston’s vibrant Christian history.
History of Revivalism in Boston
Resources for the urban pastor and community leader published by Emmanuel Gospel Center, Boston
Emmanuel Research Review reprint
Issue No. 24 — January/February 2007
by Rudy Mitchell, Senior Researcher, Emmanuel Gospel Center, Boston
Read the full version online here.
Executive Summary
“Revivalism,” according to the Dictionary of Christianity in America, “is the movement that promotes periodic spiritual intensity in church life, during which the unconverted come to Christ and the converted are shaken out of their spiritual lethargy.” David W. Bebbington, professor of history at the University of Stirling in Scotland and a distinguished visiting professor of history at Baylor University, describes revivalism as a strand of evangelicalism, a form of activism (which he identifies as one of evangelicalism’s four key characteristics), where a movement produces conversions “not in ones and twos but en masse.”
Dwight L. Moody revival meeting in Boston
In this 2007 study, EGC’s Senior Researcher Rudy Mitchell traces Boston’s key evangelistic revival movements from the First Great Awakening in Boston in 1740–1741 through the Billy Graham campaign in Boston, starting on New Year’s Eve in 1949. With 23,000 attending services on the Boston Common in 1740 to hear Whitefield (without the benefit of electronic amplification) to an estimated 75,000 gathered at the same spot in 1950 to hear the same Gospel preached by Rev. Billy Graham, the story of revivalism in Boston gives color and texture to the waves of revival.
Rudy introduces us to a few of the key players, remarkable crowds, recorded outcomes, while weaving in familiar faces and places, from Charles Finney, Dwight L. Moody and Billy Sunday to Harvard Yard, Park Street Church and the Boston Garden. We sense history coming alive as we read how God moved in remarkable ways through his gifted evangelists and preachers, and we gain a deeper appreciation for Boston’s vibrant Christian history.
“History of Revivalism in Boston” was first printed in the January/February 2007 issue of the Emmanuel Research Review, Issue 24. It was subsequently published in New England’s Book of Acts, a collection of reports on how God is growing the churches among many people groups and ethnic groups in Greater Boston and beyond.
Table of Contents (with key themes and names added)
First Great Awakening in Boston
Learn More
Read the full version of “History of Revivalism in Boston”
Contact Rudy Mitchell with questions, or to request a printed copy.
Jamaica Plain's Journey Through Time: History + Resources
From progressive education policies in the late 1600s, to the arrival of immigrants and industry in the 1800s, to the establishment of diverse housing projects and churches up to the present day, Jamaica Plain has had a colorful and action-filled past.
Jamaica Plain Over Time: History + Resources
by Rudy Mitchell, Senior Researcher
From progressive education policies in the late 1600s, to the arrival of immigrants and industry in the 1800s, to the establishment of diverse housing projects and churches up to the present day, Jamaica Plain's colorful and action-filled past is worth exploring as part of Boston's unique history.
Some Jamaica Plain Firsts
THEATER The Footlight Club of Jamaica Plain is the oldest community theater in the country.
ANIMAL WELFARE In 1868 George Angell published the first magazine on the humane care and welfare of animals, “Our Dumb Animal Friends: We Speak for Those Who Cannot Speak for Themselves.” He was also the founder of the M.S.P.C.A. whose animal hospital is on South Huntington Avenue.
MEDICAL On Oct. 16, 1846, Dr. John C. Warren, a Jamaica Plain resident, performed the first surgery publicly demonstrating the use of ether on a patient.
Historical Overview
Map of Jamaica Plain showing sub-neighborhoods. Boston Redevelopment Authority, Jamaica Plain District Profile…, Boston, 1979, 5
Boston’s Jamaica Plain neighborhood was a part of the separate town of Roxbury from 1630 until 1851. An influential center of West Roxbury, the town was annexed in 1874 to the city of Boston. Early settlers, like William Curtis who built his house in 1639, were mostly farmers and fruit growers.
The Eliot School was established in 1676 with a grant of land from the Thomas and Ruggles families and later an endowment from Rev. John Eliot, Apostle to the Indians. The donors “stipulated that the school be open to all children, white, black, and Indian.” [1] The current Eliot School building dates to 1832.
The first church in Jamaica Plain, the Third Parish in Roxbury, was established in 1769. Rev. William Gordon, its first pastor, served as chaplain in the Provincial Congress in 1775.
The Loring-Greenough House was built in 1760 for Joshua Loring, a British Naval Commodore and loyalist appointed to the governor’s council. In 1774 after opposition from his neighbors, Loring fled from his house to join with the British in Boston. The home was later used by Washington's troops as a hospital during the Revolutionary War.
[1] Eugene Green, Jamaica Plain. Boston 200 Neighborhood Series (Boston: Boston 200 Corp., 1976), 7.
Early Infrastructure: Water Supply & Transportation Systems
In 1796 after the Revolutionary War, the Jamaica Plain Aqueduct Company developed an important water supply system from Jamaica Pond to Fort Hill serving Boston’s water needs. The system used gravity flow from the pond through miles of wooden pipes.
Transportation developments in the 19th century influenced the growth of Jamaica Plain. The Boston and Providence Railroad was constructed through Jamaica Plain in 1834 with a station at Green Street opening in 1841.
By the 1870s horse drawn street cars were serving the growing community, and later electric streetcars took their place. For more insights on the impact of these on neighborhood development see Sam Bass Warner’s book, Streetcar Suburbs.
Early Factories
Also during the late 19th century and early 20th century various factories and 24 breweries were built in Jamaica Plain, mostly in the Heath Street and Stoney Brook areas.
In 1876 the B. F. Sturtevant fan company expanded and moved to Jamaica Plain, and by 1901 it was employing 650 men and manufacturing many products.
The Thomas G. Plant Shoe Company had one of the world’s largest shoe factories on the site of the current Stop and Shop plaza from 1896 to 1976. In the 1920s the Moxie soft drink company developed a factory complex called Moxieland nearby at the site of today’s Bromley Heath Housing Project. In those days Moxie outsold CocaCola.
Iglesia Metodista “San Andres” (St. Andrew’s Methodist Church)
Immigration, Population Growth & Churches
Immigrant groups from Ireland, Germany, Latvia, and other countries contributed to neighborhood growth and provided workers for these industries.
Several large churches and many smaller ones started up to serve the spiritual needs of the growing population. The German churches included the First German Baptist Church (now River of Life Church), the German Methodist Episcopal Church (now St. Andrew's Methodist), and the German Reformed Christ Church. Other churches started during the 1800s including St. John’s Episcopal (1841), Central Congregational (1853), Boylston Congregational Church (1879), First Baptist (1842), Blessed Sacrament Church (1891), and St. Thomas Aquinas Church (1869).
Jamaica Plan: Population vs. Year
Although the population of Jamaica Plain continued to grow during the first half of the 20th century, many of the factories and breweries experienced declines, fires, closures, or relocation. The elevated Orange Line tracks along Washington Street had a negative impact on nearby businesses and residences. The 1930s Depression and later redlining also had negative impacts on housing and housing construction in the community.
An important new development in housing took place with the opening of the Heath Street public housing in 1942 and the Bromley Park housing project in 1954. Although Bromley was opened with some fanfare and tours in 1954, it later developed a variety of problems.
Primera Iglesia Bautista Hispana was started in 1975.
By the 1960s and 1970s many Spanish speaking immigrants from Cuba, Puerto Rico, and other places were moving into Jamaica Plain. These new residents started many small businesses along Centre Street and Washington Street.
Spanish speakers also added vitality to the spiritual life of the neighborhood by starting many new churches, including Primera Iglesia de Dios Pentecostal (1969), Iglesia de Dios Pentecostal “Roca de Consolacion” (1969), Iglesia Metodista “San Andres” (1971), Primera Iglesia Bautista Hispana (1975), and Iglesia Comunitaria de Boston (1988).
While Jamaica Plain’s population was becoming more diverse during the 1960s and 1970s, it was also declining during that period.
Jamaica Plain IN RECENT DECADES: Current & Future Developments
J.P. Licks ice cream shop
In recent decades the elevated Orange Line was taken down. The scars left from demolition for the never-built Southwest Expressway were healed with the Southwest Corridor Park and new building development.
These physical changes along with other improvements have brought renewal in Jamaica Plain. Some older industrial buildings have been renovated, and newer businesses like J.P. Licks (ice cream shop and café) have made Centre Street an attractive and lively neighborhood center.
The future Jackson Square Recreation Center.
Recently, transit-oriented housing developments have sprung up around the Forest Hills MBTA train station. Hundreds of new residential units have been completed or are under way.
The JP/Rox Plan for the Washington Street and Columbus Avenue areas is likely to bring additional changes in the coming years. While Jamaica Plain continues to transition into the future, its beautiful green spaces will keep it true to its nickname as the “Eden of America.”
Map of Jamaica Plain, Boston Planning and Development Agency
Recommended Resources
Green, Eugene. Jamaica Plain. Boston 200 Neighborhood Series. Boston: Boston 200 Corporation, 1976.
This 24 page booklet weaves oral histories together along thematic lines and adds some early history of Jamaica Plain. Pictures and illustrations from many eras enhance the text.
When the interviews were made over 40 years ago, the protests to stop the Southwest Expressway were fresh in people’s minds. This and other issues of those days are brought to life in the oral histories recorded here.
Hirsch, Kathleen. A Home in the Heart of the City: A Woman’s Search for Community. New York: North Point Press, 1998.
Kathleen Hirsch's first-hand account of Jamaica Plain in the 1990s is well-written. The author writes about finding and building community in an urban neighborhood, as well as many perennial concerns like balancing career and parenting.
Although Hirsch encounters and writes about the diverse aspects of Jamaica Plain, her perspective is basically that of a professional from the Back Bay who is trying to connect with the everyday life of a gentrifying neighborhood. Some of her writing explores the spiritual dimension of community, at least in a general way.
She writes, “When I moved here, I didn’t expect that my quest for community would lead me to craftsmen, much less drug dealers or humble Xerox-shop managers, or that a world of Mondays would come to echo the wisdom of the Psalms” (86).
After getting a coffee on Sunday morning at Sorella’s café, she reflects on the meaning of Sabbath rest, “To be at rest is to observe the bones of God’s work through man in the world laid bare. To be at rest is to see with clarified vision. And this vision forces me to contemplate not what I am meant to do with my days in this place on earth, but what I am meant to be. To what, here and now, am I to be faithful” (79)?
Hoffman, Alexander von. Local Attachments: The Making of an Urban American Neighborhood, 1850-1920. Baltimore: The John Hopkins University Press, 1994.
No other book presents such a detailed historical and social analysis of any Boston neighborhood as Hoffman’s Local Attachments does for Jamaica Plain. The author concludes, “if ever we are going to cope with the problems of our cities, we need to understand better the historic neighborhood and how it functioned within the urban system of late nineteenth and early twentieth centuries” (248).
The book mines many primary sources including church records to develop a full picture of the social networks and civic spirit that composed a strong sense of local community and public culture in this neighborhood. Its historical perspective “traces the dramatic transformation of Jamaica Plain into a modern urban neighborhood” (xxii).
Hoffman explains and documents how “the most important voluntary institutions in any late nineteenth-century American community, and especially in the historic land of the Puritan, were those connected with religion” (122).
While Jamaica Plain has continued to change significantly in the last twenty years, this book is still essential reading for anyone seeking to understand the neighborhood.
Von Hoffman, Alexander Carl. The Making of the Modern City: The Development of Jamaica Plain, Massachusetts, 1632-1920. Ph. D. dissertation, Harvard University, 1986.
Rogovin, Janice. A Sense of Place/ Tu Barrio: Jamaica Plain People and Where They Live. Translated by Yolanda Rivas. Boston: Mercantile Press, 1981.
The text (in English and Spanish) is by various JP residents, with editing and photos by Janice Rogovin.
Many of the stories bring to life the experiences of residents in the late 1970s up to 1981 as they reflected on community life, their homes, and being forced to move when new people bought the buildings they were living in. The book includes many photos and glimpses into the lives of families who were facing difficult times.
Sammarco, Anthony Mitchell. Jamaica Plain. Images of America Series. Charleston, SC: Arcadia Publishing, 1997. Reissued in 2004.
Topics covered in the chapters of these books include churches, schools, natural features, community service organizations, transportation, early settlers and their estates and houses. Pictures of the early years of the Boston Children’s Museum illustrate the valuable educational role it played in the community.
At one time German groups, clubs, and churches served immigrants working in the neighborhood. Clubs such as the Jamaica Club and the Tuesday Club were once more prominent than today. Churches also sprouted up all over the neighborhood as the population grew. Other important institutions documented with pictures include hospitals such as the Faulkner Hospital and the Veteran’s Administration (VA) Hospital.
If you are curious about the history of the Loring-Greenough House or Curtis Hall or you wonder about the origins of Jamaica Plain names like Spring House and Peter Parley Road, these books will give you brief answers.
Sammarco, Anthony Mitchell. Jamaica Plain: Then & Now. Charleston, SC: Arcadia Publishing, 2003.
The pictures in this volume often repeat the ones in Sammarco’s Images of America book on Jamaica Plain. However, as the title suggests, this work also pairs up old photos with modern photos of more or less the same view.
Whitcomb, Harriet Manning. Annals and Reminiscences of Jamaica Plain. Cambridge, Mass.: The Riverside Press, 1897. 64 pages.
Whitcomb shares many details of pioneering families and their homes in Jamaica Plain. In the process she connects the community to many historical events in Boston and America.
Hay, Ida. Science in the Pleasure Garden: A History of the Arnold Arboretum. Boston: Northeastern University Press, 1995.
This well illustrated and comprehensive work details every aspect of the arboretum and its history. The book touches on both science and history in tracing the development of one of North America’s most important arboretums.
WEB SITES
Remember Jamaica Plain blog – http://rememberjamaicaplain.blogspot.com/
Jamaica Plain Historical Society – www.jphs.org
Examples of Collaboration in the Greater Boston Church Community
There has been a rich history of ministry collaboration in the Greater Boston Christian community. This document gives a brief description of some of the significant ministry initiatives in urban Boston that involved a broad coalition of ministry partners, and/or involved significant partnering across sectors. Much more could be said about each of the ones listed, and many more initiatives, projects and ministries could be added to this list.
Compiled by the Emmanuel Gospel Center for Greater Things for Greater Boston Retreat October 8 – 10, 2017
There has been a rich history of ministry collaboration in the Greater Boston Christian community. This document gives a brief description of some of the significant ministry initiatives in urban Boston that involved a broad coalition of ministry partners, and/or involved significant partnering across sectors. Much more could be said about each of the ones listed, and many more initiatives, projects and ministries could be added to this list. Please send additions or other feedback to Jeff Bass (jbass@egc.org).
The 1857-1858 Prayer Revival spread to Boston when the Boston "Businessmen's Noon Prayer Meeting" started on March 8, 1858, at Old South Church (downtown). There was considerable doubt about whether it would succeed, but so many turned out that a great number could not get in. The daily prayer meetings were expanded to a number of other churches in Boston and other area cities. Wherever a prayer meeting was opened, the church would be full, even if it was as large as Park Street Church. While the revival was noted for drawing together businessmen, it also involved large numbers of women. For example, the prayer meetings of women at Park Street Church were full to overflowing with women standing everywhere they could to hear.
When Dwight L. Moody came to Boston in 1877, he led a cooperative evangelism effort among many churches. This three-month effort drew up to 7,000 people at a time to the South End auditorium for three services a day, five days a week. Moody encouraged a well-organized, interdenominational effort by 90 churches to do house-to-house religious visitation, especially among people who were poor. Two thousand people were spending a large part of their time in visitation, covering 65,000 of Boston’s 70,000 families. The home visitations served the practical needs of mothers and children as well as their spiritual needs. The Moody outreach also related to workers in their workplaces. Meetings were established for men in the dry-goods business, for men in the furniture trade, for men in the market, for men in the fish trade, for newspaper men, for all classes in the city.[1]
[1] These first two are from History of Revivalism in Boston by Rudy Mitchell; 50 pages of fascinating and inspiring reading. Use hyperlink or search at egc.org/blog.
One of the most important organizations in Boston for the healthy growth of the church has been Gordon-Conwell Theological Seminary’s Boston Campus, commonly known as CUME (the Center for Urban Ministerial Education). A short version of its interesting history is that it came about because of the joint hard work of leaders in the city (particularly Eldin Villafañe and Doug Hall) and leaders at the Seminary (particularly Trustee Michael Haynes, pastor of Twelfth Baptist Church in Roxbury). CUME officially opened with 30 students in September 1976 at Twelfth Baptist Church in Roxbury. CUME currently serves more than 500 students representing 39 denominations, 21 distinct nationalities, and 170 churches in Greater Boston. Classes are taught in English, Spanish, French Creole and Portuguese, with occasional classes in American Sign Language. (from GCTS website).
The Boston TenPoint Coalition was formed in 1992 when a diverse group of urban pastors was galvanized into action by violence erupting at a funeral for a murdered teen at Morning Star Baptist Church. Reaching beyond their differences, these clergy talked with youth, listened to them and learned about the social, economic, moral and ethical dilemmas trapping them and thousands of other high-risk youth in a cycle of violence and self-destructive behavior. In the process of listening and learning, the Ten-Point Plan was developed and the Boston TenPoint Coalition was born.
The “Boston Miracle” was a period in the late 1990s when Boston saw an unprecedented decline in youth violence, including a period of more than two years where there were zero teenage homicide victims in the city. Much has been written about The Boston Miracle (and a movie starring Matt Damon is in the works), but there are competing narratives about what caused the violence to decline. Certainly the work of Boston police, the Boston TenPoint Coalition, Operation Ceasefire, and supporting prayer all played major roles.
In response to the first Bush administration’s faith-based initiative in the early 1990s, a group of funders (led by the Barr and Hyams foundations) brought together leaders from the Black Ministerial Alliance (BMA), Emmanuel Gospel Center (EGC), Boston TenPoint Coalition, and the United Way to respond to a Federal request for proposals. Out of this conversation, the Boston Capacity Tank was formed, and we were able to successfully secure a Federal grant ($2 million per year for three years, then funding from federal, state, local, private sources afterwards). The Tank was led with input from the founding partners, and built the capacity of more than 350 youth serving organizations over 10 years.
Victory Generation Out-of-School Time Program (VG) was created by the Black Ministerial Alliance in 1992 in response to the educational disparities documented between youth of color and their suburban counterparts. The BMA partnered with 10 churches to provide academic enrichment to students in the Boston Public Schools in order to improve their grades and test scores. Ninety-four percent (94%) of students consistently participating in VG were found to increase one full letter grade in achievement and, for those not at grade level, achieve grade level. Most remarkable is that although this is a church-centered program, upwards of 80% of the students attending VG are not members of any church.
In the 1990s, Vision New England hosted three-day prayer summits for male pastors that was attended by as many as 90 leaders. The goal was to focus purely on seeking God through prayer, worship and reading Scriptures with no speakers, only facilitators keeping things on track. They were not only well attended but powerful times that were blessed by the Holy Spirit. In 2000, leaders in Boston met to discuss holding a similar prayer summit that also would include female leaders in the Boston area. Thus began the Greater Boston Prayer Summit, which ran two-day prayer retreats for up to 75 pastors and ministry leaders in the spring, with a smaller one-day prayer gathering in the fall. The Summits were effective in connecting leaders around Greater Boston, and promoting unity in the church across various church streams. Energy for the Summit faded in recent years, and the planning team disbanded in 2016.
In the mid-1990s, there was a group of pastors and business leaders who met several times to talk about issues in the city and potential partnering. The business leaders challenged the city leaders to agree on an issue to address. “If the city leaders agree, resources will flow!” Partly in response to this challenge, EGC worked with a broad coalition of churches and youth leaders to start the Youth Ministry Development Project (YMDP). The goal, set by the coalition, was to see the Boston churches grow from only one full-time church-based youth worker to twenty over ten years, and to provide much better support for church-based youth work. Funding was provided primarily by secular foundations, and the YMDP project was well-funded and met its 10-year goals.
Boston Capacity Tank’s Oversight Committee (including funders and faith leaders) challenged itself to look at the systemic issues of youth violence in Boston. The Committee asked EGC to take the lead in forming the Youth Violence Systems Project (YVSP) that partnered with Barr, youth leaders in several key Boston neighborhoods, local organizations such as the Dudley Street Neighborhood Initiative (DSNI), the Boston TenPoint Coalition (to interview gang members), and a nationally known Systems Dynamics expert (Steve Peterson). The work influenced many leaders to take a more systemic view of their activities, and the project approach was published in a peer review journal.
In 1997, United Way of Massachusetts Bay (UWMB) collaborated with local faith leaders to initiate the Faith and Action (FAA) Initiative. UWMB had traditionally only worked with secular organizations. The Faith and Action Initiative was envisioned as funding faith-based programs for youth precisely because of their spiritual impact on participants. Churches—especially Black churches—in some hard-to-reach Boston neighborhoods were serving youth in a way that more traditional agencies were not. FAA would direct small grants to these religious organizations on a trial basis. No grant recipient would be allowed to proselytize. But each would be required to include spiritual transformation in its program as a condition of winning a grant (from Duke case study on FAA).
The Greater Boston Interfaith Organization (GBIO) is an organization of 50 religious congregations and other local institutions that joined together in 1998 in order to more powerfully pursue justice in Massachusetts. Since its founding, GBIO has played a critical role in securing Massachusetts health care reform; helping to roll over $300 million into the construction of affordable housing in the state; and supporting local leadership in efforts to attain worker protections, school renovations, adequate access to school textbooks, as well as other major victories (from GBIO.org).
The Institute for Pastoral Excellence (IEP) was planned and implemented in 2002 as an initiative of the Fellowship of Hispanic Pastors of New England (COPAHNI). COPAHNI is a regional fellowship of Hispanic churches and ministries. The purpose of IEP was to help Hispanic pastors and lay leaders in New England build their foundation for effective and resilient ministry. IEP was funded with two multi-year grants from the Lilly Endowment ($660,000 and $330,000, respectively). IEP maintained strong partnerships with Emmanuel Gospel Center (fiscal agent, consulting, and administrative support) and the Center for Urban Ministerial Education and Vision New England (consulting, speakers, and materials).
In 2004, a group of suburban leaders met with urban leaders to see if we could provide resources so connecting would be easier. “The answer can’t be that you have to talk with Ray Hammond to get connected.” Out of those conversations, CityServe was born. The goal was to create online resources for connecting, coupled with staff support for the process. Harry Howell, president of Leadership Foundations, offered to donate a couple days a week to get this off the ground, and EGC raised some funds and hired a staff person to get things started. Harry, however, had a heart attack and was not able to follow through on his commitment, the project never found its footing in the community or with donors, and the experiment ended in 2007.
In 2004 and 2005 there was a growing sense among many believers that God was about to move powerfully in the New England region. Covenant for New England was formed to promote the functional unity, spiritual vitality, and corporate mindset that would prepare the way for a fresh movement of God’s Spirit. In 2006, Roberto Miranda, Jeff Marks, and others involved inCovenant for New England met with British prayer leader Brian Mills to discuss how to broaden the Covenant network to include all of New England. In February of 2007, the New England Alliance was formed consisting of representatives from all 6 New England states. This group began meeting monthly in various places around the region. One unique aspect of Alliance gatherings was they always began with an hour or two of prayer before any other business was brought up for discussion.
From 2008 to 2010, a multi-ethnic group of urban and suburban church leaders worked together to plan and prepare for the national Ethnic America Network Summit, “A City Without Walls.” The conference was jointly hosted in April 2010 by Jubilee Christian Church International and Morning Star Baptist Church. The Summit featured local speakers (including Dr. Alvin Padilla of CUME and Pastor Jeanette Yep of Grace Chapel) and national speakers with deep Boston roots (including Rev. Dr. Soong-Chan Rah). The Summit brought together many diverse partners and established relationships that last today.
In 2010, Boston Public Schools Superintendent Dr. Carol Johnson created a community liaison position to foster more school partnerships with faith-based and community-based organizations. The opportunity for church/school partnerships led to some significant urban/suburban church partnerships, such as Peoples Baptist/North River, and Global Ministries/Grace Chapel. EGC’s Boston Education Collaborative currently supports about 40 church/school partnerships in Boston.
Greater Things for Greater Boston grew out of the initial desire of several key urban and suburban pastors to see broader connections between pastors and churches in Greater Boston. Central to developing the vision were biennial “Conversations on the Work of God in New England” which highlighted local and national pastors and networks joining with God to do innovative work to reach their city. The first conversation was held in May 2010. Topics have included “Why Cities Matter?”, church/school partnerships, community trauma, and much more. The identity and mission of GTGB is: “We are a diverse network of missional leaders stubbornly committed to one another and to accelerating Christ’s work in Greater Boston.”
There were at least two precursors to Greater Things for Greater Boston. The Boston Vision Group formed in 2001 “to see in the next 5 – 10 years, Boston will be a place where there is infectious Christian Community wherever you turn.” The Greater Boston Social Justice Network, formed in 2004, was “committed to eradicating social injustices that impede the advancement of God’s kingdom on earth.” Both groups included a variety of urban and suburban leaders, and both were active over several years.
In January 2017, EGC and the BMA worked with Jamie Bush and Drake Richey to convene a group of mostly professional under-40s, in the financial district, to consider what God has been doing in Boston over the last 30 years. This led to another meeting of the same group in March to hear from Pastors Ray Hammond and Bryan Wilkerson about what the Bible says about engaging your talents and the needs of society, with small-group discussion, pizza and wine. In May, the group met again at the Dorchester Brewing Company for a discussion of seeking God's purpose for your life and prayer. Again with food (and, of course, beer). Next steps, including hopefully meeting for prayer, are being considered.
New England's Book of Acts
New England’s Book of Acts is a 2007 publication of the Emmanuel Gospel Center that captures the stories of how God has been growing his Church among many people groups and ethnic groups in New England.
WHAT IS IT?
New England’s Book of Acts is a publication of the Emmanuel Gospel Center (EGC) that captures the stories of how God has been growing his Church among many people groups and ethnic groups in New England.
WHERE IS IT?
An online version of the book is available here.
HOW AND WHY WAS IT WRITTEN?
Intercultural Leadership Consultation 2007
Between 2000 and 2007, EGC collaborated with various church groups and leaders to compile stories, articles, and resources that help tell the story of what God is doing in New England. Then on October 20, 2007, EGC convened the Intercultural Leadership Consultation, a one-day conference to share the stories captured in New England’s Book of Acts. Four hundred leaders from over 45 ethnic and people groups around New England gathered to learn and celebrate. These included Christian leaders who were Puerto Rican, Colombian, Haitian, Brazilian, Czech, Egyptian, Malawian, Ugandan, Ghanaian, Liberian, Indian, Bengali, Indonesian, Filipino, Cambodian, Chinese, Japanese, Korean, Mashpee Wampanoag, and Massachusett Natick Indian. Each participant was given a copy of the book.
WHAT’S NEXT?
Updates. In the ten years since publication, there has been some limited updating and editing to the material, and yet, as time goes by, these organic church systems continue to grow and change, so there are many more stories to be told. As these stories are updated, they will be made available here.
We are currently working on these updates, which will be posted soon. When they are posted, we will add the links:
WHAT’S IN THE ORIGINAL BOOK?
Section One
Section One provides an overview of some of the ways God has worked among people who came to Boston and New England and offers a framework to guide our thinking. Research on past revivals and the current Quiet Revival help us gain perspective and look forward to what God will continue to do here. Hopefully, these articles will expand our vision of the Kingdom of God here in New England.
Some of the topics covered in Section One are:
Seeing the Church with Kingdom Eyes
What is the Quiet Revival?
History of Revivalism in New England
Five Stages of Sustained Revival
Additional helpful resources along this line are:
The Quiet Revival: New Immigrants and the Transformation of Christianity in Greater Boston (2014). Basing much of her research on New England’s Book of Acts, Marilynn Johnson, professor of history at Boston College, has written a 28-page paper on the Quiet Revival which was published in Religion and American Culture, Summer 2014, Vol. 24, No. 2. To read it online, click here.
Section Two
Section Two gives examples of how God is at work among the churches of New England. Many of these 24 reports were written by leaders from within the various groups. Others were produced by the Applied Research staff at EGC. This section also includes reports on multicultural churches, international student ministry, and more. Of course not every church or ministry group has been mentioned in this publication. However, there is enough information for users to connect with many various streams, and inspiration to develop stories on those that are not mentioned here. We would love to hear from you if you pursue research on another group among New England’s church streams.
Section Three
Section Three offers a rich selection of articles on topics like leadership development, evangelism, church planting, youth and second generation ministry, diaspora ministry, and social ministries. Some of these selections describe models of ministry in these areas, while others give nuggets of wisdom from experienced leaders. We hope those who also face similar challenges in developing leadership, reaching youth, and meeting other needs, can use these ideas and models.
TAKE ACTION
Questions? If you have questions about New England’s Book of Acts, don’t hesitate to be in touch. Or if you would like to help us continue telling the story of God’s work through the various people streams in New England, we would love to hear from you.
Understanding Boston's Quiet Revival
What is the Quiet Revival? Fifty years ago, a church planting movement quietly took root in Boston. Since then, the number of churches within the city limits of Boston has nearly doubled. How did this happen? Is it really a revival? Why is it called "quiet?" EGC's senior writer, Steve Daman, gives us an overview of the Quiet Revival, suggests a definition, and points to areas for further study.
Resources for the urban pastor and community leader published by Emmanuel Gospel Center, Boston
Emmanuel Research Review reprint
Issue No. 94 — December 2013 - January 2014
Introduced by Brian Corcoran
Managing Editor, Emmanuel Research Review
Boston’s Quiet Revival started nearly 50 years ago, bringing an unprecedented and sustained period of new church planting across the city. In 1993, when the Applied Research team at the Emmanuel Gospel Center (EGC) began to analyze our latest church survey statistics and realized how extensive church planting had been during the previous 25 years, resulting in a 50% net increase in the number of churches, Doug Hall, president, coined the term, “Quiet Revival.” This movement, he later wrote, is “a highly interrelated social/spiritual system” that does not function “in a way that lends itself to a mechanistic form of analysis.” That is why, he theorized, we could not see it for years.* Perhaps because it was so hard to see, it also has been hard to understand all that is meant by the term.
One of the most obvious evidences of the Quiet Revival is that the number of churches within the city limits of Boston has nearly doubled since 1965. Starting with that one piece of evidence, Steve Daman, EGC’s senior writer, has been working on a descriptive definition of the Quiet Revival. It is our hope that launching out from this discussion and the questions Steve raises, more people can grow toward shared understanding and enter into meaningful dialog about this amazing work of God. We also hope that more can participate in fruitful ministries that are better aligned with what God has done and is continuing to do in Boston today. And thirdly, we want to inspire thoughtful scholars who will identify intriguing puzzles which will prompt additional study.
*Hall, Douglas A. and Judy Hall. “Two Secrets of the Quiet Revival.” New England’s Book of Acts. Emmanuel Gospel Center, 2007. Accessed 01/24/14.
What is the Quiet Revival?
by Steve Daman, Senior Writer, Emmanuel Gospel Center
What is the Quiet Revival? Here is a working definition:
The Quiet Revival is an unprecedented and sustained period of Christian growth in the city of Boston beginning in 1965 and persisting for nearly five decades so far.
What questions come to mind when you read this description? To start, why did we choose the words: “unprecedented”, “sustained”, “Christian growth”, and “1965”? Can we defend or define these terms? Or what about the terms “revival” and “quiet”? What do we mean? And what might happen to our definition if the revival, if it is a revival, “persists” for more than “five decades”? How will we know if it ends?
These are great questions. But before we try to answer a few of them, let’s add more flesh to the bones by describing some of the outcomes that those who recognize the Quiet Revival attribute to this movement. These outcomes help us to ponder both the scope and nature of the movement:
The number of churches in Boston has nearly doubled since 1965, though the city’s population is about the same now as then.
Today, Boston’s Christian church community is characterized by a growing unity, increased prayer, maturing church systems, and a strong and trained leadership.
The spiritual vitality of churches birthed during the Quiet Revival has spread, igniting additional church development and social ministries in the region and across the globe.
From these we can infer more questions, but the overarching one is this: “How do we know?” Surely we can verify the numbers and defend the first statement regarding the number of churches, but the following assertions are harder to verify. How do we know there is “a growing unity, increased prayer, maturing church systems, and a strong and trained leadership”? The implication is that these characteristics are valid evidences for a revival and that they have appeared or grown since the start of the Quiet Revival. Further, has “the spiritual vitality of churches birthed during the Quiet Revival… spread, igniting additional church development and social ministries in the region and across the globe”? What evidence is there? If these assertions are true, then indeed we have seen an amazing work of God in Boston, and we would do well to carefully consider how that reality shapes what we think about Boston, what we think about the Church in Boston, and how we go about our work in this particular field.
Numbers tell the story
The chief indicator of the Quiet Revival is the growth in the number of new churches planted in Boston since 1965. The Emmanuel Gospel Center (EGC) began counting churches in 1969 when we identified 300 Christian churches within Boston city limits. The Center conducted additional surveys in 1975, 1989, and 1993.1 When we completed our 1993 survey, our statistics showed that during the 24 years from 1969 to 1993, the total number of churches in the city had increased by 50%, even after it overcame a 23% loss of mainline Protestant churches and some decline among Roman Catholic churches.
That data point got our attention. At a time when people were asking us, “Why is the Church in Boston dying?” the numbers told a very different story.
Just four years before the discovery, when we published the first Boston Church Directory in 1989, we saw the numbers rising. EGC President Doug Hall recalls, “As we completed the 1989 directory and began to compile the figures, we were amazed to discover that something very significant was occurring. But it wasn’t until our next update in 1993 that we knew conclusively that the number of churches had grown—and not by just 30 percent as we had first thought, but by 50 percent! We had been part of a revival and did not know it.”2 It was then Doug Hall coined the term, the Quiet Revival.
Fifty-five new churches had been planted in the four years since the previous survey, bringing the 1993 total to 459. EGC’s Senior Researcher Rudy Mitchell wrote at the time, “Since 1968 at least 207 new churches have started in Boston. This is undoubtedly more new church starts than in any other 25-year period in Boston’s history.”3
In the 20 years since then, church planting has continued at a robust rate. EGC’s count for 2010 was 575, showing a net gain since the start of the Quiet Revival of 257 new churches. The Applied Research staff at the Center is now in the beginning stages of a new city-wide church survey. Already we have added more than 50 new churches to our list (planted between 2008 and 2014) while at the same time we see that a number of churches have closed, moved, or merged. It seems likely from these early indicators that the number of churches in Boston has continued to increase, and the total for 2014 will be larger than the 575 we counted in 2010, getting us even closer to that seductive “doubling” of the number since 1965, when there were 318 churches.4
Regardless of where we go with our definition, what terms we use, and what else we may discover about the churches in Boston, this one fact is enough to tell us that God has done something significant in this city. We have seen a church-planting movement that has crossed culture, language, race, neighborhood, denomination, economic levels, and educational qualifications, something that no organization, program, or human institution could ever accomplish in its own strength.
Defining terms
Let’s return to our working definition and consider its parts.
The Quiet Revival is an unprecedented and sustained period of Christian growth in the city of Boston beginning in 1965 and persisting for nearly five decades so far.
“Quiet”
The term “quiet” works well here because of its obvious opposite. We can envision “noisy” revivals, very emotional and exciting local events where participants may experience the presence of the Holy Spirit in powerful ways. If something like that is our mental model of revival, then to classify any revival as “quiet” immediately gets our attention and tempts us to think that maybe something different is going on here. How or why could a revival be quiet?
In this case, the term “quiet” points to the initially invisible nature of this revival. Doug Hall used the term “invisible Church” in 1993, writing that researchers tend “to document the highly visible information that is pertinent to Boston. We also want to go beyond the obvious developments to discover a Christianity that is hidden, and that is characteristically urban. By looking past the obvious, we have discovered the ‘invisible Church.’”5
An uncomfortable but important question to ask is, “From whom was it hidden?” If we are talking about a church movement starting in 1965, we can assume that the majority of people who may have had an interest in counting all the churches in the city—people like missiological researchers, denominational leaders, or seminary professors—were probably predominantly mainline or evangelical white people. This church-planting movement was hidden, EGC’s Executive Director Jeff Bass says, because “the growth was happening in non-mainline systems, non-English speaking systems, denominations you have never heard of, churches that meet in storefronts, churches that meet on Sunday afternoons.”6
Jeff points out that EGC had been working among immigrant churches since the 1960s, recognizing that God was at work in those communities. “We felt the vitality of the Church in the non-English speaking immigrant communities,” he says. Through close relationships with leaders from different communities, beginning in the 1980s, EGC was asked to help provide a platform for ministers-at-large who would serve broadly among the Brazilian, the Haitian, and the Latino churches. “These were growing communities, but even then,” Jeff says, “these communities weren’t seen by the whole Church as significant, so there was still this old way of looking at things.”7 Even though EGC became totally immersed in these diverse living systems, we were also blind to the full scale of what God was doing at the time.
Gregg Detwiler, director of Intercultural Ministries at EGC, calls this blindness “a learning disability,” and says that many Christian leaders missed seeing the Quiet Revival in Boston through sociological oversight. “By sociological oversight, I am pointing to the human tendency toward ethnocentrism. Ethnocentrism is a learning disability of evaluating reality from our own overly dominant ethnic or cultural perspective. We are all susceptible to this malady, which clouds our ability to see clearly. The reason many missed seeing the Quiet Revival in Boston was because they were not in relationship with where Kingdom growth was occurring in the city—namely, among the many and varied ethnic groups.”8
The pervasive mental model of what the Church in Boston looks like, at least from the perspective of white evangelicals, needs major revision. To open our arms wide to the people of God, to embrace the whole Body of Christ, whether we are white or people of color, we all must humble ourselves, continually repenting of our tendency toward prejudice, and we must learn to look for the places where God, through his Holy Spirit, is at work in our city today.
We not only suffer from sociological oversight, Gregg says, but we also suffer from theological oversight. “By theological oversight I mean not seeing the city and the city church in a positive biblical light,” he writes. “All too often the city is viewed only as a place of darkness and sin, rather than a strategic place where God does His redeeming work and exports it to the nations.” The majority culture, especially the suburban culture, found it hard to imagine God’s work was bursting at the seams in the inner city. Theological oversight may also suggest having a view of the Church that does not embrace the full counsel of God. If some Christians do not look like folks in my church, or they don’t worship in the same way, or they emphasize different portions of Scripture, are they still part of the Body of Christ? To effectively serve the Church in Boston, the Emmanuel Gospel Center purposes to be careful about the ways we subconsciously set boundaries around the idea of church. We are learning to define “church” to include all those who love the Lord Jesus Christ, who have a high view of Scripture, and who wholeheartedly agree to the historic creeds.
If we can learn to see the whole Church with open eyes, maybe we can also learn to hear the Quiet Revival with open ears, though many living things are “quiet.” A flower garden makes little noise. You cannot hear a pumpkin grow. So, too, the Church in Boston has grown mightily and quietly at the same time. “Whoever has ears to hear,” our Lord said, “let them hear” (Mark. 4:9 NIV).
“Revival”
What is revival? A definition would certainly be helpful, but one is difficult to come by. There are perhaps as many definitions as there are denominations. All of them carry some emotional charge or some room for interpretation. Yet the word “revival” does not appear in the Bible. As we ask the question: “Is the Quiet Revival really a revival?” we need to find a way to reach agreement. What are we looking for? What are the characteristics of a true revival?
Tim Keller, founding pastor of Redeemer Presbyterian Church in New York City, has written on the subject of revival and offers this simple definition: “Revival is an intensification of the ordinary operations of the work of the Holy Spirit.” Keller goes on to say it is “a time when the ordinary operations of the Holy Spirit—not signs and wonders, but the conviction of sin, conversion, assurance of salvation and a sense of the reality of Jesus Christ on the heart—are intensified, so that you see growth in the quality of the faith in the people in your church, and a great growth in numbers and conversions as well.”9 This idea of intensification of the ordinary is helpful. If church planting is ordinary, from an ecclesiological frame of reference, then robust church planting would be an intensification of the ordinary, and thus a work of God.
David Bebbington, professor of history at the University of Stirling in Scotland, states in Victorian Religious Revivals: Culture and Piety in Local and Global Contexts, that there are several types or “patterns” of revival. First, revival commonly means “an apparently spontaneous event in a congregation,” usually marked by repentance and conversions. Secondly, it means “a planned mission in a congregation or town.” This practice is called revivalism, he notes, “to distinguish it from the traditional style of unprompted awakenings.” Bebbington’s third pattern is “an episode, mainly spontaneous, affecting a larger area than a single congregation.” His fourth category he calls an awakening, which is “a development in a culture at large, usually being both wider and longer than other episodes of this kind.” In summary, “revivals have taken a variety of forms, spontaneous or planned, small-scale or vast.”10
These are helpful categories. Using Bebbington’s analysis, we would say the Quiet Revival definitely does not fit his first and second patterns, but rather fits into his third and fourth patterns. The Quiet Revival was mainly spontaneous. While we can assume there was planning involved in every individual church plant, the movement itself was too broad and diverse to be the result of any one person’s or one organization’s plan. The Quiet Revival seems to have emerged from the various immigrant communities across the city simultaneously, and has been, as Bebbington says, “both wider and longer than other episodes of this kind.” The Quiet Revival was and is vast, city-wide, regional, and not small-scale.
Since at least the 1970s, and maybe before that, many people have proclaimed that New England or Boston would be a center or catalyst for a world-wide revival, or possibly one final revival before Christ’s return. But even that prophecy, impossible to substantiate, is hard to define. What would that global revival actually look like? Scripture seems to affirm that the Church grows best under persecution. That is certainly true today. Missionary author and professor Nik Ripken11 has chronicled the stories of Christians living in countries where Christianity is outlawed and gives remarkable testimony to the ways the Church thrives under persecution. Yet it would seem that what people describe or hope for when they talk about revival in Boston has nothing to do with persecution or hardship.
Dr. Roberto Miranda, senior pastor of Congregación León de Judá in Boston, has revival on his mind. In addition to a recent blog on his church’s website reviewing a book about the Scottish and Welsh revivals, he spoke in 2007 on his vision for revival in New England.12 Despite the fact that few agree on what revival looks like and what we should expect, should God send even more revival to Boston, the subject is always close at hand.
Again, it is interesting that so many Christians would miss seeing the Quiet Revival when there were so many voices in the Church predicting a Boston revival during the same time frame. Many of them, no doubt, are still looking.
“unprecedented”
As mentioned earlier, EGC’s Senior Researcher Rudy Mitchell wrote in 1993, “Since 1968 at least 207 new churches have started in Boston. This is undoubtedly more new church starts than in any other 25-year period in Boston’s history.” What Rudy wrote in 1993 continues to be true today, as it appears the rate of church planting has not fallen off since then. Never before has Boston seen such a wave of new church development. God, indeed, has been good to Boston.
“sustained”
The EGC Applied Research team will be able to assess whether or not the Quiet Revival church planting movement is continuing once we complete our 2014 survey. It is remarkable that the Quiet Revival has continued for as long as it has. The next question to consider is “why?” What are the factors that have allowed this movement to continue for so long unabated? What gives it fuel? We may also want to know who are the church planters today, and are they in some way being energized by what has gone on during the previous five decades?
Rev. Ralph Kee, a veteran Boston church planter, and animator of the Greater Boston Church Planting Collaborative, wants to see new churches be “churches that plant churches that plant churches.” He says we need to put into the DNA of a new church this idea that multiplication is normal and expected. He has documented the genealogical tree of one Boston church planted in 1971 that has since given birth to hundreds of known daughter and granddaughter and great-granddaughter churches. Is the Quiet Revival sustained because Boston’s newest churches naturally multiply?
Another reason the Quiet Revival has continued for decades may be the introduction of a contextualized urban seminary into the city as the Quiet Revival was gaining momentum. EGC recently published an interview with Rev. Eldin Villafañe, Ph.D., the founding director of the Center for Urban Ministerial Education (CUME), the Boston campus of Gordon-Conwell Theological Seminary, and a professor of Christian social ethics at Gordon-Conwell Theological Seminary. Dr. Villafañe confirmed CUME was shaped by the Quiet Revival. But as both are interconnected living systems, CUME also shaped the revival, giving it depth and breadth.
“One of the problems with revivals anywhere,” Dr. Villafañe points out, “is oftentimes you have good strong evangelism that begins to grows a church, but the growth does not come with trained leadership, educated biblically and theologically. You can have all kinds of problems. Besides heresy, you can have recidivism, people going back to their old ways. The beautiful thing about the Quiet Revival is that just as it begins to flourish, CUME is coming aboard.”13
CUME was in place as a contextualized urban seminary to “backfill theology into the revival,” as Jeff Bass describes it, training thousands of local, urban leaders since 1976, with 300 students now attending each year.
“Christian growth”
We use the words “Christian growth” rather than “church growth” for a reason. We want to move our attention beyond the numbers of churches to begin to comprehend how these new churches may have influenced the city. Surely it is not only the number of churches that has grown. The number of people attending churches has also grown. One of the goals of the EGC Applied Research team is to document the number of people attending Boston’s churches today.14
But as we look beyond the number of churches and the number of people in those churches, we also want to see how these people have impacted the city. “Christians collectively make a difference in society,”15 says Dana Robert, director of the Center for Global Christianity and Mission at Boston University. Exploring and documenting the ways that Christians in Boston have made an impact on the city, showing ways the city has changed during the Quiet Revival, would be an important and valuable contribution to the ongoing study of Christianity in Boston.
“city of Boston”
We mean something very specific when we say “the city of Boston.” As Rudy Mitchell pointed out in the April 2013 Issue of the Review, one needs to understand exactly what geographical boundaries a particular study has in mind. “Boston” may mean different things. “This could range from the named city’s official city limits, to its county, metropolitan statistical area, or even to a media area covering several surrounding states.” Regarding the Quiet Revival, we mean Boston’s official city limits which today include distinct neighborhoods such as Roxbury, Dorchester, Jamaica Plain, East Boston, etc., all part of the city itself.
Boston’s boundaries have not changed during the Quiet Revival, but when we have occasion to look further back into history and consider the churches active in Boston in previous generations, we need to adjust the figures according the where the city’s boundary lines fell at different points in history as communities were absorbed into Boston or as new land was claimed from the sea.
EGC’s data gathering and analysis is, for the most part, restricted to the city of Boston, as we have described it. However, the Center’s work through our various programs often extends beyond these boundaries through relational networks, and we see the same dynamics at work in other urban areas in Greater Boston and beyond. It would be interesting to compare the patterns of new church development among immigrant populations in these other cities with what we are learning in Boston. There is, for example, some very interesting work being done on New York City’s churches on a Web site called “A Journey Through NYC Religions” (http://www.nycreligion.info/).
“1965”
We chose 1965 as a start date for the Quiet Revival for two reasons. First, there seems to be a change in the rate of new church plants in Boston starting in 1965. Of the 575 churches active in Boston in 2010, 17 were founded throughout the 1950s, showing a rate of less than 2 per year. Seven more started between 1960 and 1963 while none were founded in 1964, still progressing at a rate of less than 2 per year. Then, over the next five years, from 1965 to 1969, 20 of today’s churches were planted (averaging 4 per year); about 40 more were launched in the 1970s (still 4 per year), 60 in the 1980s (averaging 6 per year), 70 in the 1990s (averaging 7 per year), and 60 in the 2000s (6 per year). Again, we are counting only the churches that remain until today. A large number of others were started and either closed or merged with other churches, so the actual number of new churches planted each year was higher.
Another reason for choosing 1965 as the start date was that the Immigration Act of 1965 opened the door to thousands of new immigrants moving into Boston. Our research shows that the majority of Boston’s new churches were started by Boston’s newest residents, and that that trend continued for years. For example, of the 100 churches planted between 2000 and 2005, about 15% were Hispanic, 10% were Haitian, and 6% were Brazilian. At least 5% were Asian and another 7% were African. Not more than 14 of the 100 churches planted during those years were primarily Anglo or Anglo/multiethnic. The remaining 40 to 45% of new churches were African American, Caribbean or of some other ethnic identity.
Throughout the first few decades of the Quiet Revival, most, but not all new church development occurred within the new immigrant communities. At the same time many immigrant communities experienced significant growth in Boston, the African American population was also growing, showing an increase of 40% between 1970 and 1990. Between 1965 and 1993, although 39 African American churches closed their doors, well over 100 new ones started, for a net increase of about 75 churches. Among today’s total of 140 congregations with an African American identity, 57 were planted during those early years of the Quiet Revival between 1965 and 1993. Many of these churches have grown under skilled leadership to be counted among the most influential congregations in Boston, and new Black churches continue to emerge.
The year 1965 was a year of much change. While we point to these two specific reasons for picking this start date for the Quiet Revival (the change in the rate of church planting in Boston and the Immigration Act of 1965), there were other movements at play. A charismatic renewal began to sweep across the country at that time starting in the Catholic and Episcopal communities on the West Coast. Close on its heels was the Jesus Movement. Vatican II, which was a multi-year conference, coincidentally closed in 1965, bringing sweeping changes to the Roman Catholic community. Socially, the civil rights movement was front and center during those years.
It seems obvious from the evidence of who was planting churches that one of the main influencing factors was the Pentecostal movement among the immigrant communities. It may also be helpful to explore some of the other cultural movements occurring simultaneously to see if other influences helped to fan the flames. We may discover that in addition to immigration factors, various other streams—whether cultural, Diaspora, theological, or social—were used by God to facilitate the growth of this movement.
Boston’s population
Some may wrongly assume that the growing number of new churches in Boston must relate to a growing population. This is certainly not true of Boston. The population of the city of Boston was 616,326 in 1965 and forty-five years later, in 2010, was very nearly the same at 617,594. During those years, however, the population actually declined by more than 50,000 to 562,994 in 1980. This shows that this remarkable increase in the number of churches is not the result of a much larger population.
While the population total was about the same in 2010 as it was in 1965, the makeup of that population has changed dramatically through immigration and migration, and this is a very significant factor in understanding the Quiet Revival.
One issue that still needs to be addressed is Boston’s church attendance in proportion to the population. Based on our current research and over 40 years’ experience studying Boston’s church systems, we estimate that this number has increased from about 3% to as much as perhaps 15% during this period. EGC is preparing to conduct additional comprehensive research to accurately assess the percentage of Bostonians who attend churches.
The other indicators
How do we know there is “a growing unity, increased prayer, maturing church systems, and a strong and trained leadership”? What evidence is there that “the spiritual vitality of churches birthed during the Quiet Revival has spread, igniting additional church development and social ministries in the region and across the globe”?
The work required to clearly document and defend these statements is daunting. These issues are important to the Applied Research staff, and we welcome assistance from interested scholars and researchers to help us further develop these analyses. In a future edition of this journal, we may be able to start to bring together some evidences to support these assertions, but we do not have the time or space to do more than to give a few examples here.
We have compiled information relevant to each of these specific areas. For example, we have evidence of more expressions of unity among churches and church leaders, such as the Fellowship of Haitian Evangelical Pastors of New England. We continue to discover more collaborative networks, and more prayer movements, such as the annual Greater Boston Prayer Summit for pastors, which began in 2000. We can point to churches and church systems that have grown to maturity and are bearing much fruit in both the proclamation of the Gospel and in social ministries, such as the Black Ministerial Alliance of Greater Boston. We are aware of several excellent organizations and schools where leaders may be trained and grow in their skills, in knowledge, and in collaborative ministry.16
For the staff of EGC, this is all far more than an academic exercise. We work in this city and many of us make it our home as well. It is a vibrant and exciting place to be, precisely because the Quiet Revival has changed this city on so many levels. Doug and Judy Hall, EGC’s president and assistant to the president, have been serving in Boston at EGC since 1964, and they have observed these changes. A number of others on our staff have also been working among these churches for decades, including Senior Researcher Rudy Mitchell, who started studying churches and neighborhoods in 1976. Doug Hall says that in the 1960s, it was hard to recommend many good churches, ones for which you would have some confidence to suggest to a new believer or new arrival. Not so today. Today in Boston there are many, many healthy and vibrant churches to choose from all across the city. Our understanding of the Quiet Revival is not only a matter of statistics, it is our actual experience as our work puts us in a position to constantly interact with church leaders representing many different communities in the city.
It appears from this vantage point that the rate of church planting in Boston continues to be robust as we approach the 50-year mark for the Quiet Revival. We are looking forward with excitement to see what the new numbers are when the 2014 church survey is complete. It also appears from the many evidences gained through our relational networks across Boston that these additional indicators of the Quiet Revival also continue to grow stronger.
Notes
(If the resources below are not linked, it is because in 2016 we migrated from EGC’s old website to a new site, and not all documents and pages have been posted. As we are able, we will repost articles from the Emmanuel Research Review and link those that are mentioned below. If you have questions, please click the Take Action button below and Contact Rudy Mitchell, Senior Researcher.)
1We have written in previous issues about these surveys. See the following editions of the Emmanuel Research Review: No. 18, June 2006, Surveying Churches; No. 19, July/August 2006, Surveying Churches II: The Changing Church System in Boston; No. 21, October 2006, Surveying Churches III: Facts that Tell a Story.
2Daman, Steve. “1969-2005: Four Decades of Church Surveys.” Inside EGC 12, no. 5 (September-October, 2005): p. 4.
3Mitchell, Rudy. “A Portrait of Boston’s Churches.” in Hall, Douglas, Rudy Mitchell, and Jeffrey Bass. Christianity in Boston: A Series of Monographs & Case Studies on the Vitality of the Church in Boston. Boston, MA, U.S.A: Emmanuel Gospel Center, 1993. p. B-14.
4We estimate the number of churches in 1965 was 318, based on information derived from Polk’s Boston City Directory (https://archive.org/details/bostondirectoryi11965bost) for that year and adjusted to include only Christian churches. In 1965, many small, newer African American churches were thriving in low-cost storefronts and many of the smaller neighborhood mainline churches had not yet closed or moved out of the city (but many soon would). While there were not yet many new immigrant churches, the city's African American population was growing very significantly and also expanding into new neighborhoods where new congregations were needed.
5Hall, Douglas A., from the Foreword to the section entitled “A Portrait of Boston’s Churches” by Rudy Mitchell, in Hall, Douglas, Rudy Mitchell, and Jeffrey Bass. Christianity in Boston: A Series of Monographs & Case Studies on the Vitality of the Church in Boston. Boston, MA, U.S.A: Emmanuel Gospel Center, 1993. p. B-1.
6Daman, Steve. “EGC’s Research Uncovers the Quiet Revival.” Inside EGC 20, no. 4 (November-December 2013): p. 2.
7Ibid.
8Emmanuel Research Review, No. 60, November 2010, There’s Gold in the City.
9Keller, Tim. “Questions for Sleepy and Nominal Christians.” Worldview Church Digest, March 13, 2013. Web. Accessed January 27, 2014.
10Bebbington, D W. Victorian Religious Revivals: Culture and Piety in Local and Global Contexts. Oxford: Oxford University Press, 2012. p.3.
11Ripken, Nik. personal website. n.d. http://www.nikripken.com/
12Miranda, Roberto. “A vision for revival in New England.” April 7, 2006. Web.
13Daman, Steve. “The City Gives Birth to a Seminary.” Africanus Journal Vol. 8, No. 1, April 2016, Gordon-Conwell Theological Seminary, Center for Urban Ministerial Education. p. 33.
14We wrote about the difficulties national organizations have in coming up with that figure in a previous edition of the Review: No. 88, April 2013, “Perspectives on Boston Church Statistics: Is Greater Boston Really Only 2% Evangelical?”
15Dilley, Andrea Palpant. “The World the Missionaries Made.” Christianity Today 58, no. 1 (January/February 2014): p. 34. Web. Accessed: January 30, 2014. Dilley quotes Robert at the end of her article on the impact some 19th century missionaries had shaping culture in positive ways.
16A number of educational opportunities for church leaders are listed in the Review, No. 70, Sept 2011, “Urban Ministry Training Programs & Centers.”
TAKE ACTION
We have mentioned throughout this article that we would welcome scholars, researchers, and interns who could help contribute to our understanding of this movement in Boston.
Note: Some document links might connect to resources that are no longer active.
EGC’s Multicultural Milestones
For EGC, the 2010 Ethnic Ministries Summit was not a one-time event as much as another step along the way in our participation in and encouragement of the Kingdom of God in Boston expressed in all its cultural diversity. Here are a few of the milestones for EGC as we have watched God building his church in Boston, anticipating the church described in Revelation.
For EGC, the 2010 Ethnic Ministries Summit was not a one-time event as much as another step along the way in our participation in and encouragement of the Kingdom of God in Boston expressed in all its cultural diversity. Here are a few of the milestones for EGC as we have watched God building his church in Boston, anticipating the church described in Revelation.
1969: EGC helped run a summer-long evangelistic program in inner-city parks, collaborating with 40 diverse churches and 150 workers; 7,000 hear the Gospel, 500 respond and are followed-up; this program continues for years and neighborhood churches take an increasing amount of responsibility to run their own evangelism outreach programs
1970: EGC opens La Libreria Español-Ingles, a bookstore to serve Boston’s growing Hispanic church community
1972: The Curriculum Project develops culturally relevant inner-city Sunday School curriculum, trains urban Sunday School teachers, coordinates urban education conferences
1976: EGC helps Gordon-Conwell found the Center for Urban Ministerial Education (CUME), an urban seminary well designed to serve and develop leaders in Boston
1981: Marilyn Mason joins staff, and serves three years to start creating networks with and among Boston’s Haitian community
1985: Rev. Soliny Védrine starts work as Haitian Minister-at-Large to support the growth of the Haitian church system, and is still on staff today
1988: Rev. Alderi Matos joins staff as Brazilian Minister-at-Large and serves until 1993
1988: Rev. Judy Gay Kee starts International Networking ministry, a relationally based ministry to find, encourage, and network Diaspora missionaries serving their homelands from Boston
1989: Rev. Eduardo Maynard joins staff as Minister-at-Large to the Hispanic community and serves 11 years
2001: Rev. Dr. Gregg Detwiler joins staff to develop Multicultural Ministry, now EGC’s Intercultural Ministries
2002: EGC supports the development of Hispanic pastors association, COPAHNI, helping them win a grant to establish the Institute for Pastoral Excellence to train and support Latino pastors
2002: EGC sponsors the Multicultural Leadership Consultation in Roxbury to bring together leaders from major ethnic communities around Boston, and produces a companion research report called Boston’s Book of Acts
2004: Rev. PoSan Ung begins serving Greater Boston’s Cambodian community as Minister-at-Large
2007: Intercultural Leadership Consultation—400 Christian leaders from 45 ethnic and cultural groups gather in Lexington; publishes New England’s Book of Acts to document the various ethnic and cultural streams which make up the church in New England
2007: EGC’s Intercultural Ministries team begins planning for their part in hosting the 2010 Ethnic Ministries Summit in Boston
2010: EGC helped host the 10th Annual Ethnic Ministries Summit: A City Without Walls! (www.citywithoutwalls.net)
[published in Inside EGC, May-June, 2010]
2010: Dr. Bianca Duemling joins staff as the Assistant Director of Intercultural Ministries
2011: David Kimball begins serving as Minister-at-Large, Christian-Muslim Relations
A Timeline of BEC's Impact on Boston Communities
Since its founding, the BEC has helped make an impact on church-based programs in Greater Boston that help urban residents reach educational goals.
The impact
Since its founding, the BEC has helped make an impact on church-based programs in Greater Boston that help urban residents reach educational goals.
1999: helped launch church-based Higher Education Resource Centers (HERCs). The Boston HERC in the South End continues to serve college-bound, urban students through its Passport (college preparation) and City Passage (mentoring) programs. It also partners with several schools in the Boston Public Schools. Formerly, there were sites located in Dorchester, Worcester, Lawrence, and Brockton.
2003: created the New City Scholars Program through a partnership with Gordon College. This successful program, which is now called the Clarendon Scholars Program, is run by Gordon, and is in its 9th year.
2007: helped Greater Boston Vineyard start a two-year college readiness program called REACH. The program was part of Vineyard Community Offerings, which has expanded to bless the community in various ways.
2009 and 2010: developed learning relationships with leaders from over 50 churches and ministries to understand how they are already serving their students and to assess the needs for further support.
2009-present: convened and supported a growing network of Christian leaders for reflection, learning, prayer, peer support, and coordinated action. Over 70 individuals representing more than 30 churches and organizations have participated in BEC learning community events and trainings.
2009-2014: helped the Greater Boston Chinese Community Services with ongoing program and staff development at its Episcopal Quincy Chinese Center. We helped to create and launch a two-year college preparation program for immigrant Chinese high school students. To date, the Xaris Zone college preparation program has served more than 60 students and helped more than 40 of them enter four- and two-year colleges.
2011-2012: took a leadership role to support the Boston Public Schools (BPS) Circle of Promise Initiative's efforts to foster partnerships between schools and faith-based institutions. We helped to plan, prepare, and facilitate a May event that gathered more than 150 school principals, staff, faith leaders, and congregants to hear about different models for partnerships and for dialogue. We helped the BPS to complete follow-up work for this event and to create documents and tools that provided interested schools and institutions with concrete next steps. We also co-presented at a BPS conference and co-hosted a workshop for BPS schools and faith-based partners.
July 2012-June 2014: serves as the Community Liaison for the BPS' Office of Community Engagement and Circle of Promise (CECoP), helping to support existing partnerships and matching more school and faith-based institutions.
July 2014-present: supporting and mobilizing churches to engage in partnerships with public schools. Also, facilitating a BEC cohort of leaders to strengthen their systemic understanding of the impact of their work.
The Story of the Brazilian Church in Greater Boston
About 30% of all Brazilians living in the U.S., approximately 68,197, reside in New England and Portuguese is the third most spoken language after English and Spanish in the region. What are the strengths and opportunities of the predominant Brazilian-speaking churches in New England today? Kaye Cook and Sharon Ketcham offer a quick update on the status of New England’s Brazilian churches, their history, strengths and challenges.
The Story of the Brazilian Church in Greater Boston
by Kaye V. Cook, Ph.D. and Sharon Ketcham, Ph.D.
an updated analysis based on work done previously by Pr. Cairo Marques and Pr. Josimar Salum in New England’s Book of Acts, Emmanuel Gospel Center, 2007
Brazilians in New England
About 30% of all Brazilians living in the U.S. reside in New England (approximately 68,197 Brazilians according to the Boston Redevelopment Authority, 2012), and Portuguese is the third most spoken language after English and Spanish in New England (U.S. Census Bureau, 2010). Brazilian churches in the Boston area are strikingly dynamic, and there is significant turnover in pastors as well as attendees, often because individuals go back and forth to Brazil.
What are the strengths and opportunities of the predominant Brazilian-speaking churches in Greater Boston today? Before we answer that question, we need to consider the roots of Boston’s Brazilian church community.
History and Contemporary Context
The history of Brazilian churches in Boston is very much shaped by the context of Brazil. Historically, the dominant religion in Brazil is Catholicism, which was the religion of the Portuguese settlers (Juergensmeyer & Roof, 2012). However, fewer people in Brazil today report being Catholic than in previous generations. Whereas more than 90% of Brazilians reported being Catholic as recently as 1970, 65% reported being Catholic in the 2010 census (PEW, 2013).*
The largest Pentecostal church group in Brazil is the Assemblies of God (Assembleias de Deus) with more than 23 million members (Johnson & Zurlo, 2016). Spiritualist religions, which emphasize reincarnation and communication with the spirits of the dead, are also common. More recently, Protestantism―especially Pentecostalism―has had a major impact with 22% reporting being Protestant as of 2010 (Pew, 2013). The earlier Protestant influence was a result of missionary work and church planting, but most of the major Protestant denominations now have an indigenous presence in the country (Freston, 1999) and today’s Brazilian Protestant church is strikingly indigenous.
Pentecostals in Brazil resist typology because of their rapid growth and diversity. The historical Pentecostals (primarily those growing out of missionary endeavors such as those by the Foursquare Church) emphasize the Holy Spirit, the Spirit’s manifestations in gifts, separation from the world, and a high behavioral code. NeoPentecostals such as participants in the Universal Church of the Kingdom of God, a denomination which was established in 1977, continue to emphasize the Holy Spirit, especially healing and exorcism, and make connections between Christianity, success, and happiness. NeoPentecostals may also move away from a separatist worldview and strict behavioral standards and toward increased cultural integration, and some emphasize prosperity rather than a central focus on Christ and the Bible (Juergensmeyer & Roof, 2012). The movement toward greater cultural integration has opened doors for political activity (Freston, 1999). There is debate however about whether NeoPentecostalism can be reliably distinguished from Pentecostalism (Gedeon Alencar, personal communication, 3 October 2015). Some also suggest that PostPentecostalism is the preferred term for those who operate in a way that is similar to a business, emphasize cultural integration, and bypass the traditional elements of Pentecostalism such as the “central focus on Christ and the Bible,” focusing instead on a prosperity gospel (Juergensmeyer & Roof, 2012, p. 159).
Pentecostals (including NeoPentecostals) comprise 85% of the Protestants in Brazil (Juergensmeyer & Roof, 2012). Five years following the 1906-1909 Azusa Street revivals, the rapid expansion of Pentecostalism reached Brazil through Swedish Baptist missionaries (Chesnut, 1997). Due to urbanization and the growth of the mass media (Freston, 1999), there was simultaneous growth among Pentecostals in the North (Belem) and Southeast (São Paulo) regions. Much of the recent growth in Brazil is accounted for by six denominations, three of which are of Brazilian origin: Brazil for Christ, God Is Love, and the Universal Church of the Kingdom of God (Freston, 1999).** The most rapid recent growth in Brazil among Pentecostals is due to growth in the Foursquare (or Quadrangular) Church, Brazil for Christ, and God Is Love (Juergensmeyer & Roof, 2012).
According to the IBGE Census, in 2010 there were almost 4 million Baptists in Brazil represented by the Brazilian Baptist Convention (affiliated with the U.S. Southern Baptist Convention) and the National Baptist Convention (Renewalist Baptists). In addition, Reformed churches were common such as the Presbyterian Church of Brazil, the Independent Presbyterian Church, and the Renewed Presbyterian Church. Adventists, Lutherans, and Wesleyans were also represented.
Baptists
According to Marques and Salum (2007), Pastor Joel Ferreira was the first Brazilian Minister to start a Portuguese-speaking church in New England. No interviewee knew of an earlier presence. Pastor Ferreira was a member of the National Baptist Church in Brazil and planted a Renewed Baptist Church in Fall River in the early 1980s that grew to about 500 members (Marques & Salum, 2007), also called the LusoAmerican Pentecostal Church. Pastor Joel returned to Brazil in 1991 and later returned to the U.S. where he recently died. Today there are several (perhaps 6-9) churches in Massachusetts that were born from this pioneer church.
Several renewal Baptist church groups exist in New England, including the Shalom Baptist International Community in Somerville led by Pr. Jay Moura and the Igreja Communidade Deus Vivo led by Pr. Aloisio Silva.
American Baptist Churches began a new church-planting movement in Boston in 1991 and planted primarily renewal churches (Marques & Salum, 2007). This movement gained force from 2001 to 2004 when about 20 new Brazilian Portuguese churches were planted in Massachusetts and Rhode Island under the New Church Planting Coordination led by Rev. Lilliana DaValle and Pr. Josimar Salum. This forward movement stalled due to issues of church doctrine. Another group of churches that were established with Baptist connections are the Vida Nova churches including Igreja Batista Vida Nova in Medford (Pr. Jose Faria Costa Jr) and Igreja Batista Vida Nova (Pr. Alexandre Silva).
The Southern Baptists also planted many churches since 1995. There are about 30 of these churches in New England, including the Portuguese Baptist Church in Inman Square, Cambridge (Pr. Silvio Santos), the Celebration Church in Saugus (which was in Malden and Charleston under the direction of church planter Pr. Joe Souza), and the First Brazilian Baptist Church of Greater Boston (also known as the Lovely Church) with Pr. Antonio Marques Ferreira.
Assemblies of God
The first Assembly of God churches in Boston were established by Ouriel de Jesus. He was invited by Pr. Alvacir Marcondes to Somerville in 1985, and under his supervision the Assemblies of God denomination in the U.S. experienced tremendous growth. After September of 2001, Pastor de Jesus said he received a message from God to lead a great revival and began holding revival meetings all over the country and world. Currently, he is the pastor of the World Revival Church in Everett, which now has over 70 congregations throughout the U.S. and in 17 other countries with a membership exceeding 15,000.
Despite Pr. Ouriel’s success at leading revivals and church growth movements, his ministry has been accompanied by a great deal of controversy. As a result, in 2002, the church was expelled from the Assemblies of God denomination in both the U.S. and Brazil. The mother church and those he planted are no longer allowed to call themselves Assemblies of God and instead have taken the name The World Revival Church, later adding “Boston Ministries” (Pinto-Maura & Johnson, 2008). These churches continue to exist under Ouriel’s leadership.
There are 36 Brazilian Assemblies of God churches in Massachusetts, including Igreja Vida Assemblies of God (Pr. Salmon Silva) and Mission Assembly of God (Pr. Joel Assis).
Presbyterians
Several Presbyterian churches are in the Boston area. Christ the King church in Cambridge was established in the early 1980s by Pr. Osni Ferreira, who had a multicultural vision. Several additional Brazilian Presbyterian churches have been planted by this church, including New Life Presbyterian (Framingham), Bethel (Marlboro), and Christ the King (East Boston).
Church of Christ
In 1984, the Church of Christ established the Hisportic Christian Mission (HCM) in East Providence, Rhode Island, led by Rev. Wayne Long with the vision to reach Portuguese-speaking people in New England (Hisportic stands for Portuguese as Hispanic stands for Spanish). In 1990/1991 Rev. Aristones Freitas and Josimar Salum planted the first Brazilian Church in Worcester, Mass. Today there are about 46 churches that have been established through the HCM, of which 26 are in Mass., an additional 10 are in other New England states, and three are in Brazil.
Independent churches. The Foursquare Gospel Church arrived in 1991 and now has several churches throughout New England. These include the Communidade Brazileiro of Framingham, PenteBaptist (Pr. Dimitri Grant) and Malden Portuguese Foursquare Church (Pr. Cairo Marques).
Strengths and Opportunities for the Brazilian Churches in Boston and New England
Strengths
The strengths of the Brazilian churches are many. Some churches have numerous young people, many pastors are committed to preaching the Gospel, and large numbers of lay people who fill these churches take seriously their responsibility to know the Bible and to serve Christ. Brazilians as a group are well-accepted in the community. We heard stories which indicate that this is not always true for individuals, particularly with regard to immigration, but we also saw newspaper articles extolling the benefits that Brazilian churches have brought to the community! Brazilian churches can and often do reach out to contribute to their larger communities.
Nevertheless, there are many challenges, including the language barrier, how immigrants can participate in the larger culture and retain their Brazilian culture, immigration issues, and high levels of turnover among church attendees, in part because of immigration. In a series of interviews conducted in 2015, virtually everyone mentioned the challenge of finding affordable meeting space. Many churches do not have their own buildings, and, if they do, they struggle to maintain them. Renting space is increasingly expensive, and there are often problems parking near urban churches. Difficulties surrounding meeting together, an essential aspect of being a church, results in significant stress in the community.
These churches have other struggles as well. Converting new people to Christ is often hard. There is a need to raise up new pastors, because many pastors have been in the U.S. for several decades. It can be difficult to recruit young people to such a challenging ministry and one focused specifically on the Brazilian community.
Some challenges come from outside the churches and others from within. Networking among Brazilian pastors is challenging even though there are some groups that meet regularly, including BMNET (Brazilian Ministers Network), Brazilian Prayer Network of Boston, and Pastors Fraternal Union in Fall River. When asked during an interview to name the single thing that would be most helpful to them, pastors frequently said that they would like better contact with other Brazilian pastors. Nevertheless, multiple factors can limit opportunities for networking:
- Journeyman pastors work a full-time job in addition to pastoring and lack time for networking.
- Instability in church membership as members return to Brazil contributes to pastor overload and burnout.
- Pastors may compete among themselves for church members.
- The needs of first, second, and third generation immigrants are difficult to navigate. For example, churches struggle with whether to have services in English or maintain evening services as in Brazil versus the American way of holding morning services.
Opportunities
The opportunities for growth and change are many. Among them are these:
The Brazilian population in Massachusetts is estimated by the 2005 census to be approximately 84,000 individuals, many of whom are not in church. There is great potential for church growth within (and outside) the Brazilian population.
Brazilian churches can get more involved with the local and global realities, e.g., by supporting other church efforts such as limiting human trafficking.
They can perhaps better educate their members about the problems with the prosperity gospel, and the financial abuses that are too often perpetrated against church members (including the Ponzi scheme called Telex Free in which some pastors participated).
They need to strategize for the future, as more and more of their members speak English and either ask for changes in Brazilian churches, or leave for English-speaking churches.
The Brazilian churches have much to teach the larger community. Church planting appears to be a primary focus for Brazilian Christians and virtually every church visited had either already engaged in church planting or hoped to at some point. Many churches also feel called to send out missionaries. Even though we were unable to get an estimate of the number of missionaries commissioned, anecdotal evidence suggests that there are surprisingly many missionaries from these churches. And finally, at least one of these churches feels called to minister not just in their local community but around the world. In a church community that was itself not financially flush, the church has supported orphanages in Brazil and dug a much needed well in a needy community without a church, while also supporting ministries in Africa. This level of commitment is remarkable and challenging to mainstream American churches.
In conclusion, the size, energy, number of young people, and commitment to church growth in Brazilian churches should inspire the Global Church. The needs are great, and the opportunities are many for serving those engaged in these impressive churches and for ministering together in the larger community.
Endnotes
*Johnson and Zurlo (2016) report approximately 76% Catholics and 28% Protestant. These numbers refer to the percentage of all Brazilians and demonstrate that some Brazilians claim dual affiliation or membership in more than one community of believers. By their estimate, the number of dually affiliated believers is 13% of Brazilians, many of whom claim to be both Protestant and Catholic. Their estimate is based on an effort to provide a more precise estimate than the 2010 census, in part by collecting information from additional sources than the census and in part by allowing individuals to report belonging to more than one religion.
**The remaining three churches are the Assemblies of God, the Four-Square Church, and the Christian Congregation (Freston, 1999).
References
Boston Redevelopment Authority. (2012). New Bostonians 2012. BRA Research Division Analysis.
Chesnut, R. A. (1997). Born Again in Brazil: The Pentecostal Boom in Brazil: The Pentecostal Book and the Pathogens of Poverty. New Brunswick: Rutgers University Press.
Freston, Pl. (Jan-Mar, 1999). “Neo-Pentecostalism in Brazil: Problems of Definition and the Struggle for Hegemony.” Archives de sciences sociales des religions. 44E, No 105, p. 145-162.
IBGE (Institute Brazileiro de Geografia e Estatistica) (2010). Census. http://censo2010.ibge.gov.br/en/ censo-2010 Accessed 6.27.2015.
Johnson, T. M., & Zurlo, G. A. (Eds.) (2016) World Christian Database. Leiden/Boston: Brill. Accessed at worldchristiandatabase.org/wcd on 1 January 2016.
Juergensmeyer, M., & Roof, W. C. (Eds.) (2012). Encyclopedia of Global Religion. Thousand Oaks, CA: Sage Publications.
Marques, C., & Salum, J. (2007). The Church among Brazilians in New England. In R. Mitchell & B. Corcoran (Eds.), New England’s Book of Acts. Boston: Emmanuel Gospel Center.
Pew Research Center (2013). Brazil’s Changing Religious Landscape. http://www.pewforum.org/2013/07/18/brazils-changing-religious-landscape/ Accessed 6.28.2015.
Pinto-Maura, R., & Johnson, R. (2008). Abused God. Maitland FL: Xulon Press.
U.S. Census (2009). ActivitiesUpdate_June09. Accessed on 8.2.2015 from http:// www.henrietta.org/index.php/doccenter/2010-us-census-documents/6-june-2009-census-2010-activities-update/file
This essay updates the story of the Brazilian Church in Greater Boston as told in New England’s Book of Acts (2007), originally published by the Emmanuel Gospel Center in preparation for the October 2007 Intercultural Leadership Consultation. The earlier version was written by Cairo Marques and Josimar Salum, and work on the current document began by talking with them as well as 45 other Brazilian pastors and lay people in the Greater Boston community. Their observations are integrated into the comments above. —Kaye Cook and Sharon Ketcham, February 24, 2016.
__________
See the original 2007 article on the origins of the Brazilian church movement in New England in New England’s Book of Acts.
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EGC Executive Director Jeff Bass reflects on the greatest lesson from the recent meeting of the Greater Boston Interfaith Organization at the Boston Islamic Center, attended by Sen. Elizabeth Warren and Mayor Marty Walsh.