History of Theological Education and Ministry Training in New England

Emmanuel Gospel Center

New Beginnings: A History of Innovations in Protestant Theological Education and Ministry Training in New England

by Rudy Mitchell, Senior Researcher, Applied Research

Boston and New England have long pioneered innovative models for training pastors, Christian workers, and missionaries, exerting national and international influence on theological education. While some trends in this region have followed cultural and philosophical influences away from biblical orthodoxy, others have strongly supported world evangelism and church growth. By examining the enduring strengths of New England’s innovative approaches, one can discern key principles to guide the future of theological education in Greater Boston, ensuring it remains both adaptive and impactful.

The Days Before Harvard: Theological Education of Boston’s Early Pastors

Understanding the educational background of Boston’s early church leaders offers insight into their approach to differing views and how they designed Harvard College’s program. All first-generation Puritan pastors in Boston attended English universities, and most of the first-generation Boston-area pastors studied at Cambridge University, followed by some pastoral experience in England.

The first three leaders of Harvard all attended colleges at Cambridge University. Nathaniel Eaton and Charles Chauncey attended Trinity College, and Henry Dunster attended Magdalene College. Although Boston-area pastors attended several colleges at Cambridge University, a number of influential leaders, including John Wilson, John Cotton, Thomas Hooker, and John Harvard, attended Emmanuel College, founded in 1584 to train young men for the Protestant ministry. It had become an influential center of Puritan education. Cambridge University, therefore, became a fertile seedbed for the growth and education of a large cohort of future New England pastors and leaders.

Laurence Chaderton, a key figure in the Puritan movement, was the Master of Emmanuel College from 1584 to 1622, during which time almost all of the Boston-area graduates of Emmanuel attended. The pastors of the First Churches of Boston, Cambridge, and Charlestown all studied at Emmanuel College. A few pastors, namely the early pastors of the First Church of Dorchester, studied at Oxford University, which was quite similar to Cambridge University at this time. Typically, these early clergy also held a Master of Arts degree, which was conferred on holders of the Bachelor of Arts degree from Cambridge and Oxford after a period of three years, without any further prescribed coursework. Although students, such as John Cotton, spent additional time studying or teaching at the university, others mostly pursued independent study while serving in a parish, since there was no strict residential requirement.

“Boston and New England have long pioneered innovative models for training pastors, Christian workers, and missionaries, exerting national and international influence on theological education.”

The methods of learning at Cambridge were later followed by Harvard. These included lectures, recitations, disputations, declamations, formal sermons, meetings with tutors, and private study. All the formal parts of this education took place in Latin. Students also learned Greek and sometimes Hebrew for Old Testament study.

At Cambridge University, the lectures were organized around questions and articles, with topics and subtopics arranged in a hierarchy of ideas. Public lectures were delivered in the Old Schools,¹ and private lectures were given in the colleges. Lecturers were expected to give four lectures a week (although some seemed to be negligent in this).² The public lectures included theology, medicine, and civil law, among other subjects. Biblical studies, Greek and Latin classics, and mathematics were emphasized. “Lecturers in language, philosophy, dialectics, and rhetoric were held to five lectures per week.”³

Student recitations were oral exercises in which students recited memorized material from texts or previous lectures, translated texts, or explained and defended interpretations. Disputations were informal and formal debates between students. The formal debate sessions lasted four hours, Monday through Friday, during Lent, and were full of ritual, rules, and traditions. Each student was required to participate in four formal debates for the B.A. degree. Students also had to give “declamations” or set speeches in Latin. It was expected that these would exhibit good style and draw quotations from the Greek and Latin classics.

Emmanuel College, Cambridge, England (DAVID ILIFF via Wikimedia Commons. License: https://creativecommons.org/licenses/by-sa/3.0/)

Students would keep notebooks called “Commonplace Books” with their selection of quotations and information on various subjects. Ministerial students would also deliver “Clerums,” formal sermons preached to the clergy on set days. Tutors played an important role in the educational system, providing academic and moral guidance and oversight.

A Cambridge education in this period “was dialectical, Aristotelian, and highly systematized. It was concerned with logic, logical formulations, and disputations.”⁴ This led to an eagerness “to divide truth from error” and to win debates with adversaries.⁵

One can see how the elements and tendencies of this educational background carried over to Boston, where disputations on doctrine and Christian practice were common. This educational experience also shaped Puritan leaders’ planning when they developed Harvard College. Some of the strengths of this education were its preparation of students to study the Bible in the original languages, to engage in clear and effective reasoning, and to speak in public.       

A Theological School for the Commonwealth: Harvard College (later Harvard Divinity School)

Harvard was established to make sure New England had a well-educated clergy. In 1636, Harvard was founded to “advance learning and perpetuate it to posterity: dreading to leave an illiterate ministry to the churches, when our present ministers shall lie in the dust.”⁶

Henry Dunster, a graduate of Emmanuel College, Cambridge University, became president in 1640 and developed a course of study adapted from his alma mater. Since instruction and discourse were in Latin, students were required to know Latin before admission. They could prepare for college through private tutoring or at one of the early Latin schools: Boston Latin School (1635), Charlestown School (1636), Mather School in Dorchester (1639), Roxbury Latin School (1645), or Cambridge Latin School (1648).

Greek and Hebrew studies were emphasized in the first two years by daily classes. The purpose of this rigorous language study was to enable students to study the classics and exegete Scripture. The overall curriculum was still centered on the Trivium (grammar, logic, rhetoric) and the Quadrivium (arithmetic, geometry, music theory, astronomy), along with a focus on biblical studies and theology (using The Marrow of Theology by William Ames as a text).

Massachusetts Hall, Harvard University, built in 1720 (Daderot via Wikimedia Commons)

In the first two years, students studied basic mathematics and ethics, as well as logic, using the textbook The Dialectics by Peter Ramus, and rhetoric, using examples from Cicero and Quintilian, to prepare for “declamations” (set speeches in Latin). As they advanced to their third and fourth years, students studied Calvinistic theology, natural philosophy, moral philosophy, and metaphysics. They engaged in weekly “disputations” (debates), prepared sermons, and studied some practical theology.⁷

Once the first college building was completed, teachers and students lived together, sharing meals, prayers, and recreation. Although there were fewer tutors or teachers, the teaching methods were similar to those at Cambridge University, with disputations, lectures, daily recitations, declamations, and discussions with tutors. Students were expected to engage in daily prayers and devotions, and to learn the catechism.

“After God had carried us safe to New England and we had builded our houses, provided necessaries for our livelihood, reared convenient places for God’s worship, and settled the civil government: One of the next things we longed for and looked after was to advance learning and perpetuate it to posterity; dreading to leave an illiterate ministry to the churches, when our present ministers shall lie in the dust.”

— New England's First Fruits

By 1654, Harvard had 50 students. Further ministerial preparation took place after students received their Bachelor’s degrees. “A few students remained at Harvard to read for the Master’s degree, while most apprenticed with local ministers,” and continued independent study. “About half of Harvard students entered the ministry until about 1720.”⁸

In 1805, Henry Ware was chosen as the Hollis Professor of Theology, signaling a shift toward Unitarianism and theologically liberal views at Harvard. Since the Hollis Professorship of Theology was a key influential position, this was a watershed moment. This change played a role in the founding of Andover Theological Seminary and in the establishment of other later seminaries. In 1816, Harvard Divinity School became a separate school of the university.

Carrying the Torch: Yale College

In 1701 the Collegiate School, known as Yale College after 1718, in Connecticut was founded with a clear purpose: “The founding, suitably endowing & ordering of a Collegiate School within his Majesties Colony of Connecticut wherein Youth may be instructed in the Arts & Sciences who through the blessing of Almighty God may be fitted for Publick employment in both Church and Civil State.”⁹

Divinity College at Yale before 1870 (Wikimedia Commons)

Ten ministers, led by James Pierpont, took the initiative in bringing the plan to found Yale to the general assembly of Connecticut. They were given funding and the authority to direct its affairs. All but one of these ten founders of Yale were Harvard graduates. During the first several years under the leadership of the Rev. Abraham Pierson, students met together at his church, and instruction was not unlike pastoral mentoring taking place elsewhere during the eighteenth century.

Once the school was firmly established, the early curriculum followed Harvard’s curriculum of the latter 1600s and emphasized theology, the biblical languages, and Bible study. In its early years, Yale was largely focused on training ministers, and even later, when it broadened its focus, the school still trained many influential pastors and theologians: “Whereas almost three-quarters of the early graduates entered the ministry, that proportion fell to around one-half from the 1720s onward.”¹⁰

“By examining the enduring strengths of New England’s innovative approaches, one can discern key principles to guide the future of theological education in Greater Boston, ensuring it remains both adaptive and impactful. ”

Those influencing the founding of the college were interested in maintaining the pure Calvinism of the earlier Puritans, since some believed Harvard was becoming liberal in its theology. However, in the decades to follow, Yale would be influenced by revivals and new intellectual currents from England and elsewhere. Jonathan Edwards, a very influential graduate (1720), was a key leader in the First Great Awakening, and Lyman Beecher (1797) was a leader in later revivals in Boston. Jonathan Edwards’ grandson, Timothy Dwight, served as President from 1797 to 1817. His talented and spiritual leadership led to major growth of the college, curriculum improvements, spiritual revival, and influential theological movements, such as the New Divinity and New England Theology under Nathanael Taylor.

A separate Theology Department, which later became Yale Divinity School, was founded in 1822, and Nathaniel Taylor became the professor of theology.

A Broader Table: Brown University

In 1764, Brown University was founded as Rhode Island College. Although the school was open to students of any religious belief, the Philadelphia Association of Baptist Churches had appointed Baptist minister the Rev. James Manning to be President, and Baptist leaders revised the Rev. Ezra Stiles’ draft of the charter for Rhode Island College to ensure Baptists had majority control of the school’s governing bodies.

University Hall at Brown University (Wikimedia Commons)

While the college was not designed specifically to train ministers, 43 of its early graduates did become pastors.¹¹ In the early decades, Latin was the common language in most classes and discussions. While theology was not specifically taught, future ministers benefited from Brown’s emphasis on public speaking, orations, and composition. Other parts of the curriculum relevant to their ministerial preparation included logic, Greek and New Testament study, moral philosophy, rhetoric, and general philosophy.¹² The educational methods included recitations from texts, lectures, preparing and delivering orations, and disputations (debates) on various theses. Most of the students ate and lived together in the college hall with the tutors and were required to attend morning and evening prayers in the chapel. This learning environment contributed to a sense of community.

A More Personal School: Pastoral Mentoring in New England

Although some mentoring of young prospective pastors occurred throughout New England’s history, this mode of ministerial training seemed to flourish especially after these early colleges were founded and before the establishment of graduate seminary programs such as Andover Theological Seminary.

New England Christian leaders, such as Jonathan Edwards, provided a model of mentoring young graduates in their homes and churches. Typically, when students who felt called to ministry graduated from college, they would seek to study personally with a prominent pastor who would take in a few students to mentor and guide in their further training for the ministry. For example, in 1736, Joseph Bellamy came to study theology with Edwards and live in the family household. Other students followed Bellamy in the Edwards’ household, including Samuel Hopkins in late 1741. Through their study of theology under Edwards, both Bellamy and Hopkins would later become very influential in New England.

Jonathan Edwards by Henry Augustus Loop (1831-1895) after Joseph Badger (Princeton University Art Museum, Public Domain)

This method of study also enabled the students to grow spiritually and learn from the example of their mentor and his wife in handling family life and practical church concerns. When Hopkins was spiritually dejected, Mrs. Sarah Edwards encouraged him, and her “counsel and example in his early spiritual formation had a lasting impact… Hopkins also admired her ‘excellent way of governing her children,’ bringing them to obey cheerfully… Jonathan also showed the greatest calmness as well as the greatest firmness in his discipline, and as ‘a consequence of this, they revered, esteemed, and loved him.’”¹³ This personal interaction and observation of mature Christians in daily life could be invaluable.

Students mentored in this holistic way received much more than academic information. The Rev. Joseph Bellamy, after settling into a pastorate in Bethlehem, Connecticut, in turn started mentoring many future pastors using questions on theology, evening discussions, and talks. His students would write papers on the questions, and he would respond with corrections or critiques. He had his students give sermons, and they would receive feedback on how to improve. Bellamy strongly encouraged the spiritual life of his students and discussed the joys and trials of ministry with them. Students could observe the pastor in his pastoral duties and could help perform various services in the church. Bellamy served in this way in the latter 1700s and likely had the second-largest number of students of any pastor.¹⁴

“This method of study also enabled the students to grow spiritually and learn from the example of their mentor and his wife in handling family life and practical church concerns.”

Others, like the Rev. Smalley, one of Bellamy’s students, followed a similar pattern of ministerial training. One of the Rev. Smalley’s 30 students was Nathanael Emmons, who became an influential proponent of the New Divinity system of theology and mentored nearly 90 students over the years in Franklin, Massachusetts.¹⁵ Several of the other prominent pastoral mentors of the period from 1750 to 1810 included the Rev. Samuel Hopkins, the Rev. Timothy Dwight, the Rev. Titus Barton, the Rev. Joseph Lathrop, Dr. Charles Backus, and Dr. Asahel Hooker.¹⁶

The pastoral mentoring process had some limitations, including time constraints due to the teacher’s pastoral responsibilities, limited access to books, and the limits of the pastor’s teaching ability and educational background. Nevertheless, this method of ministry training was very important during the period discussed, and has some very valuable elements for any time period.

The Beginnings of the Modern Seminary: Andover Theological Seminary

As Unitarianism gained increasing influence at Harvard and in New England churches in the early 1800s, orthodox Congregationalist leaders grew concerned about the future of sound ministerial training. The appointment of Henry Ware, a Unitarian, as Hollis Professor of Theology at Harvard in 1805 proved to be a watershed moment, prompting several prominent church leaders to pursue the founding of a new school committed to Calvinistic, biblical orthodoxy. Just as Harvard, Yale, and Brown had each been founded in response to a perceived need for faithful Christian education, so this new institution would arise from a similar conviction, and would go on to become the prototype for scores of seminaries founded across America over the next two centuries.

In Andover, Massachusetts, in association with Phillips Academy, the kind of pastoral training that had been flourishing under ministers such as Jonathan Edwards was supported by a scholarship fund. The Rev. Jonathan French mentored groups of students from 1797 to 1808. The Phillips family, who founded Phillips Academy in 1778, planned for the school to teach orthodox Christian doctrine and promote piety and virtue. Although the academy was only a preparatory school, its campus would, in a few decades, become host to Andover Theological Seminary.

The Academy’s first principal was Dr. Eliphalet Pearson. He later became Professor of Hebrew and then interim President of Harvard in the early 1800s. He was opposed to the growing liberal theological and Unitarian movement; therefore, when Henry Ware, a Unitarian, was appointed Professor of Theology at Harvard, Pearson resigned. He returned to Andover and helped spearhead a group seeking to establish a new Calvinistic, orthodox school to train ministers. This Founders Group working in Andover included the Rev. Jedidah Morse, a Charlestown pastor; Mr. Samuel Abbot, a wealthy potential donor; Mrs. Phoebe Phillips and her son, John Phillips, who committed to fund two buildings; Samuel Farrar, a lawyer; the Rev. Jonathan French; and several others.

Andover Theological Seminary by J. Kidder (1813-1823) (Yale University Art Gallery, Public Domain)

Meanwhile, a second group, led by Dr. Samuel Spring of the North Congregational Church in Newburyport, had developed a vision for an orthodox ministry training school. Dr. Spring and potential theology professor, Leonard Woods, had gathered the support of three wealthy “Associate Donors”: Moses Brown, William Bartlett, and John Norris. After lengthy negotiations involving theological differences, financial arrangements, and authority structures to ensure doctrinal fidelity, the two groups merged their vision into one new school at the Phillips Academy campus—the Andover Theological Seminary. Dr. Woods, who was friends with both Dr. Spring and his former teacher, Dr. Pearson, served as a bridge-builder, bringing the two groups to agreement, and was appointed to the important post of Professor of Theology.¹⁷

Founded in 1807, this was the first Protestant graduate-level seminary in America, and it became the prototype for scores of seminaries founded over the next 200 years.

Andover’s approach was a three-year curriculum for college graduates who would live on campus and learn from highly qualified professors in residence. Initially, donors even sponsored and built houses for specific professorships. Early professors besides Dr. Leonard Woods included Moses Stuart (Biblical studies, languages, and exegesis), Dr. Edward Dorr Griffin (rhetoric and preaching), the Rev. Ebenezer Porter (preaching), and Dr. Pearson (natural theology). Students studied Hebrew and Greek, hermeneutics, and the principles of exegesis under Dr. Moses Stuart, who “had a powerful influence in promoting in our country the study of the Scriptures in their original languages.”¹⁸ Other subjects included church history, theology, preaching, rhetoric, and pastoral duties.

“Just as Harvard, Yale, and Brown had each been founded in response to a perceived need for faithful Christian education, so this new institution would arise from a similar conviction, and would go on to become the prototype for scores of seminaries founded across America over the next two centuries.”

Professors experimented with various teaching methods, including recitations followed by the teacher’s explanations, lectures with free discussions and questions, and writing papers.¹⁹ However, Dr. Woods believed the most valuable learning time was the weekly Wednesday evening discussion. These were open discussions on theology and “all matters relating to Christian experience, duty, and comfort.” Moses Stuart led these with Dr. Woods, who said, “We poured out the feelings of our hearts to our beloved students.”²⁰

Professors met with students one-on-one to talk about their spiritual lives, encouraged them to read devotional works, and, in general, placed a high priority on their spiritual growth. Once each term, the seminary would hold a fast with prayer and discussions. Professors such as Dr. Woods would take walks with students, or take groups of six at a time home to a social meal with their families after prayers in the chapel. The professors’ homes were on or near the campus and thus accessible. Andover’s new three-year training process provided extended time for deeper study, access to library resources, housing, and classrooms, while still facilitating personal interaction with the best teachers, who could now devote nearly full-time to their students.

Over the school’s first 38 years, it admitted 1,500 students, and its graduates became pastors, missionaries, and educators, some of whom became presidents, leaders, or founders of other colleges.²¹ During those early years, the faculty and students played a central role in the founding of the pioneering American Board of Commissioners for Foreign Missions (ABCFM) and in the growing American missionary movement. America’s first foreign missionaries were ordained at Tabernacle Congregational Church in Salem, Massachusetts, on February 16, 1812. Those five pioneering missionaries—Adoniram Judson, Gordon Hall, Luther Rice, Samuel Nott, and Samuel Newell—were all graduates of Andover Theological Seminary, which had nurtured their missionary zeal and supported their efforts to establish the ABCFM.

The First Baptist Seminary: Newton Theological Institute

Under the leadership of Dr. Thomas Baldwin, pastor of the Second Baptist Church of Boston, area Baptists founded the Massachusetts Baptist Education Society in 1814 to help financially support students called to the ministry. This organization advanced the idea that Baptist pastors would benefit from more education.

By May 1825, the Society’s executive committee and Baptist ministers were ready to found a theological school “where the combined powers of two or three or more men of experience, and men of God, can be employed in instructing and forming the manners and habits and character of pious young men for the work of the ministry.”²² From this statement, one can discern the important goal of students’ spiritual formation, not just intellectual instruction.

Colby Hall, Newton Theological Institute (John Phelan, 2011, via Wikimedia Commons)

The planning committees moved rapidly, purchasing the 85-acre Peck Estate on a hill in Newton for the campus and hiring the Rev. Irah Chase as Professor of Biblical Theology. The Rev. Chase, who was a graduate of Andover Theological Seminary, began teaching in November at the new Newton Theological Institute.²³ The following year, Dr. Henry J. Ripley, also an Andover graduate (1819), became Professor of Biblical Literature and Pastoral Duties. Since both professors were products of Andover, it is not surprising that this new school developed a three-year curriculum and educational process somewhat like that of their alma mater.

The students took courses in Biblical literature, church history, Biblical theology, and pastoral duties. One of the central goals for students was to understand the Bible clearly and teach its lessons effectively. “Newton became the first freestanding post-graduate Baptist seminary to be established in North America, the first Baptist graduate school of any kind.”²⁴ In 1849, Dr. Alvah Hovey began his long and influential career as a professor and later as President of Newton. He continued to defend orthodox theology throughout the last half of the nineteenth century.

A New School for Congregationalists: Hartford Theological Seminary

As the New England Theology was gaining ground, an opposing Pastoral Union group of “Old Calvinist” pastors in Connecticut founded the Theological Institute of Connecticut in East Windsor in 1834. This seminary would later move to Hartford and change its name to Hartford Theological Seminary.

Hosmer Hall, Hartford Theological Seminary (1889) (Wikimedia Commons)

Like Andover, the new seminary, led by Dr. Bennet Tyler, offered a three-year course of study for college graduates. They came from several different states, but were often graduates of Amherst College, Williams College, and Yale College. Tuition, rooms, and the library were free, and by 1843, the school building had rooms for 52 students. By that year, 62 students had graduated and gone on to become pastors or missionaries.²⁵ Although students studied several subjects each year, including church history, the first year emphasized Biblical interpretation, the second year systematic theology, and the third year sacred rhetoric and pastoral theology.²⁶

Ministry Training for Methodists: Boston University School of Theology

In the late eighteenth and early nineteenth centuries, most Methodist pastors did not attend a college or seminary for ministerial training. They basically learned on the job with some guidance from the presiding elder, or district superintendent, and in some places, a list of books to read.

Although Wesleyan College (later University) of Middletown, Connecticut, was originally Methodist, it was not founded to specifically train pastors: “From 1831 to 1870 Wesleyan was a local evangelical enterprise promoted by a town that provided land and buildings and by a few Methodist clergy and laymen who extracted very limited support from a denomination having only a nascent interest in higher education.”²⁷ The school did have Christian objectives, and undoubtedly some Methodist leaders did receive a general college education there, although not specialized ministerial training.

After several years of debate, Methodist leaders at a convention in Boston in 1839 were ready to propose the establishment of a theological school. This group approved the establishment of a seminary and decided to work with and support a new program to be part of a school in Newbury, Vermont. Under the leadership of Osmon C. Baker, the program, called the Newbury Theological Institute, trained pastors until 1847.

“It is intended that the student shall do something more than merely memorize text-books. Whenever a branch of science or a portion of a branch, can be best taught by a fresh original handling...the professors will not shrink from the additional labor which such methods necessarily involve.”

— Annual Report of the School of Theology of Boston University, 1873

At that time, the students, finances, and library were moved to Concord, New Hampshire, and under a new charter, the school became independent with the new name, Methodist General Biblical Institute (also called the Concord Biblical Institute). John Dempster, a former missionary, became the President, while Osman Baker moved and continued to teach.²⁸ Even in this early period, the seminary had some emphasis on missionary work.²⁹ With the rapid growth of Methodism and the development of a more robust program, the Institute flourished in Concord over the next 20 years.

In 1867, the school relocated to Boston and reorganized as the Boston Theological Seminary. Meanwhile, over the next few years, Methodist leaders were working to establish Boston University, with plans to create four professional and graduate schools. In 1871, the seminary became part of the new university as its first professional school.

The school was designed to have a regular three-year ministerial course and also a three-year course in missionary work. The curriculum had four major sections: exegetical theology, historical theology, systematic theology, and practical theology. Exegetical theology included the study of Hebrew, Greek, exegesis, and archaeology. Special studies were offered in various other languages—including Spanish and Asian languages for missions—plus music, German theology, and medical topics for missions.

Boston University Marsh Chapel (John Phelan, 2011, via Wikimedia Commons)

Teachers were encouraged to use fresh and varied methods of instruction: “It is intended that the student shall do something more than merely memorize text-books. Whenever a branch of science [knowledge] or a portion of a branch, can be best taught by a fresh original handling in the way of written lectures, or by free exposition, or by black-board exercise, or by a Socratic method, or by a combination of any or all of these, the professors will not shrink from the additional labor which such methods necessarily involve.”³⁰

Spiritual life was encouraged by three prayer meetings each week and morning and evening devotions. Missions was generally emphasized, and students were encouraged to attend the meetings of the Missionary Association. The school was a pioneer among seminaries in admitting women. Anna Howard Shaw and Helen Magill White were among the early graduates in the 1870s.

The school was innovative in setting up two divisions. The First Division would only accept students who had earned a B.A. degree. After three years of coursework and passing an examination, they would receive a Bachelor of Divinity degree. The Second Division opened access to students who had completed a secondary education but, for various reasons or due to age, had not been able to earn a B.A. degree. These students could receive a diploma after completing the course of study.

While the Boston University School of Theology followed the basic pattern of other three-year residential seminaries, it introduced several innovative policies and was the first theological seminary of the Methodist Episcopal Church. By 1871, it was the largest seminary in New England. Much later in the 1930s, the seminary, along with the university, moved from Beacon Hill to a new campus along the Charles River.

Ministry Beyond the Pulpit: New England Deaconess Training School

In 1889, the Methodists initiated another training effort, the New England Deaconess Training School (and Deaconess House), located at 45 East Chester Park in Boston’s South End. This was part of a larger movement, beginning in Europe, to revive the formal lay ministry of deaconesses. The program was designed to educate young women for missionary and service work, especially in the city. Mary E. Lunn, the first superintendent, also advocated for a hospital, and in 1896, she founded New England Deaconess Hospital in a South End brownstone.

“Anna E. Hall, circa 1900”. Anna E. Hall Collection. Atlanta University Center Robert W. Woodruff Library. http://hdl.handle.net/20.500.12322/auc.119:0077.

The training school offered courses in theology, church history, and other subjects, including sociology in cooperation with Simmons College after 1900. The school’s first African American graduate, Anna E. Hall, became a missionary educator in Liberia, serving for 24 years as director of a girls’ school and home.³¹ Other deaconesses went on to study at the nursing school associated with the hospital.

In 1918, the Deaconess Training School became a part of Boston University and was renamed the School of Religious Education and Social Service.

An Episcopal School for the Commonwealth: Episcopal Theological School (later Episcopal Divinity School)

In the early nineteenth century, New England Episcopalians who felt called to ministry would often go to New York City to study at the General Theological Seminary. However, a significant number of these students stayed in the New York area after graduation rather than returning to serve in New England. This situation led church leaders in Boston to start planning an Episcopal seminary in Massachusetts. Beginning with a resolution passed at the 1831 Massachusetts Episcopal Convention, several efforts were made over the years to found a theological school in the Boston area.

These efforts failed to bear fruit due to a lack of finances until, finally, in 1867, Benjamin Tyler Reed, a wealthy Boston businessman, committed $100,000 to endow what soon became the Episcopal Theological School.³² He did not want the school to become embroiled in controversies that might arise within the denomination, and so he sought to make it independent of the diocese, its conventions, and its bishop, in part by establishing its trustees as laymen only. They would control temporal matters, while the faculty would have some oversight of theological and academic matters.

Reed called on Dr. Francis W. Wharton, rector of St. Paul’s Church of Brookline, who was a brilliant legal expert, to draw up the school’s constitution, develop its organization, and help gather the first group of faculty. Wharton is thus often considered the founder of the Episcopal Theological School. With his legal background, he emphasized apologetics and Christian evidences in the curriculum. He also taught liturgics, polity, canon law, homiletics, and pastoral care.

Episcopal Theological School, Cambridge, Massachusetts (Wikimedia Commons)

The Rev. John Seeley Stone, a leader among evangelicals and one of the great preachers of the time, became the dean and professor of systematic divinity (theology). Other courses in the three-year curriculum included Hebrew, Greek, Biblical interpretation, and church history.³³ Dean Stone “opposed what he called the ‘rationalistic tendencies of our time,’ and meant the school to stand as a bulwark of evangelicalism.”³⁴

At the end of the school year, professors conducted oral public examinations of students in all classes. During the first 10 years, a chapel and other buildings were completed at the Brattle Street campus in Cambridge. The student body at that time averaged only about 12 to 15 students. The school followed the general pattern of other seminaries in establishing a three-year, post-college course on a residential campus, but its governing structure was innovative for a seminary serving a specific denomination but outside its power structure.

To the Ends of the Earth: The Bible School and Missionary Training Institute Movement

After experiencing urban revivals in 1842, 1857-58, and 1877-78, Boston contributed to other growing Christian movements, including the Foreign Missions movement, the Holiness or Higher Life movement, and the Faith Cure or Divine Healing movement. Involvement in these movements led to the founding of other training schools. In addition to Boston University School of Theology, other schools with an emphasis on foreign missions included the Faith Training College and the Boston Missionary Training Institute (eventually named Gordon College after its founder).

Charles Cullis (Wikimedia Commons)

One major new development in Christian ministry training was the Bible School and Missionary Training Institute Movement. These schools offered a shorter course of study, emphasizing Bible study, practical ministry training, and spiritual life to prepare men and women for home and foreign missionary work. Although short-lived, the Boston Faith Training College could be considered the pioneering American institution in what became the Bible College Movement (followed by A.B. Simpson’s Missionary Training Institute [Nyack College] in 1882; Moody Bible Institute in 1886-7; and the Boston Missionary Training Institute [Gordon College] in 1889). A. B. Simpson and his institute became very influential in the Bible College Movement and in missions. Simpson, in turn, was greatly influenced by Charles Cullis. “Probably the American educator with the greatest influence upon A. B. Simpson was Dr. Charles Cullis…. Cullis’ Faith Training College convinced Simpson that he could successfully launch a missionary training college.”³⁵ D. L. Moody was also influenced by his Boston contacts and background.

Faith Training College

Dr. Charles Cullis, the leader of a large network of ministries in Boston, the U.S., India, and China, founded the Faith Training College on Beacon Hill in 1875. The Faith Training College described its efforts as “…to train for Christian work such consecrated men and women as are unable to pursue an extended and thorough course of theological study in the various denominational seminaries, but are desirous of fitting themselves for the highest efficiency in the widening fields of lay activity, which the Head of the Church is wonderfully opening in our age, such as Sunday School instruction, Christian Association work, Bible exposition, exhortation, lay preaching, lay evangelism, home and foreign missionary labor” (1875 Annual Report, p. 90).

The Bible college model emphasized a shorter course of study, a focus on the Bible, practical ministry, witness, and missions. Faith Training College was co-educational and tuition-free.

Dr. Cullis, the founder, had also founded the Boston Consumptives (tuberculosis) Home, the Spinal Home, and the Cancer Home, and he was the most prominent national leader of the Divine Healing Movement. Among the college’s teachers was William Boardman, Professor of Christian Life. He ministered throughout Europe and England, spreading the Higher Life Movement and, along with Robert Pearsall Smith, inspiring the Keswick Conference movement. Boardman was a graduate of Yale University and Lane Theological Seminary. Daniel Steele, a graduate of Wesleyan University, was professor of systematic theology, and A. B. Earle was professor of revivalism, a position that was probably unique to Faith Training College. Another professor was Charles Wesley Emerson, the founder of Emerson College.

Boston Missionary Training Institute: Gordon College and Gordon Divinity School (later Gordon-Conwell Theological Seminary)

In 1889, Dr. A. J. Gordon, pastor of the Clarendon Street Baptist Church in Boston, founded the Boston Missionary Training Institute to help train Christian men and women for missionary work. Pastor Gordon had been inspired by Dwight L. Moody’s months-long evangelistic campaign next door to his church in 1877 and by the great London conference on foreign missions in 1888.

In 1884, Dr. and Mrs. Grattan Guinness, the directors of the Livingstone Inland Mission in the Congo, had offered the mission to the American Baptist Missionary Union. The Rev. A. J. Gordon became the Chairman of the Executive Committee of the Missionary Union and, therefore, was concerned with the Congo mission’s great need for funds and missionary candidates in the late 1880s.³⁶ This was one of the major motives for starting a missionary training school with a short course of studies. Dr. Guinness and the Rev. M. R. Deming of the Bowdoin Square Tabernacle church were also involved in founding the school. Dr. Gordon’s work with Dr. Guinness also would have familiarized him with the details and model of the East London Missionary Training Institute that Guinness had founded in 1873.

“Although many students came from the Boston area, some came from as far away as Kansas, Indiana, and New York.”

Pastor Gordon, like Dr. Cullis at the Faith Training College, saw a need to provide access to ministry training for those who could not follow the rigorous academic path of four years of college and three years of seminary. The school charged no tuition, admitted both men and women, and did not require a high school or college education to enroll. The normal course of study was two years, with classes during the day, but the school also began offering public evening lectures and Bible courses taught by Dr. James M. Gray and Rev. F. L. Chapell. These were attended by hundreds of people.³⁷ Dr. Gray became one of the best-known Bible teachers in the country and later served as President of Moody Bible Institute. Dr. Chapell taught the majority of the core courses during the school’s first ten years.

In some of the early years, women students were in the majority in the daytime classes. Women were also serving as teachers and administrators. Mrs. Maria Gordon served as secretary, treasurer, and a teacher at the school. Other women teachers were Dr. Julia Morton Plummer, Mrs. Susan G. Gray, Mrs. Chapell, and Miss Blanche Tilton.

Adoniram Judson Gordon (Library Company of Philadelphia)

The school emphasized the consecrated spiritual life of the students with daily devotional periods, including testimonies and singing. The classes included theology, missions, comprehensive Bible study, music, and Christian Life and Service. Students engaged in extensive practice in Christian work at Clarendon Street Baptist Church, in their own churches, or in the city.

Although many students came from the Boston area, some came from as far away as Kansas, Indiana, and New York. In the first ten years, 500 students attended day classes, 1,000 to 1,500 benefited from evening classes, and about 50 students, both men and women, went on to serve in foreign missions. Also, 50 students became pastors, and at least 200 went into other Christian work.³⁸

The school went through a number of name changes, but the most noteworthy was when it became the Gordon Bible and Missionary Training School after the death of Dr. A. J. Gordon in 1895. In 1927, the state legislature granted the school the authority to award graduate degrees, and, in 1931, the graduate theological course became the Divinity School of Gordon College. After a number of years in the Fenway area of Boston, the divinity school, followed by the college, moved to Wenham, Massachusetts, in the 1950s.

Multiplying Leaders: Boston Young Men’s Christian Association

In 1851, Boston leaders founded the first YMCA in America following the model of the London YMCA. Although this pioneering organization was never a formal ministry training school, it did have classes and, in various ways, trained young men in biblical study and practical ministries.

In its early decades, the Boston YMCA was clearly Christian and trained young leaders to go out to other towns and cities in Massachusetts and New England to start or support other YMCAs. An 1870 report states, “About 118 of the Associations [local YMCAs] in this country are in Massachusetts. Many calls are made for our young men to address public meetings, conventions, etc.”³⁹ In this process, they also did evangelism, and the Boston YMCA was involved in many evangelistic activities and conventions.

YMCA, Berkeley St., Boston (Wikimedia Commons)

After the Civil War, the work was characterized by spiritual fervor, overflowing prayer meetings, and “quite a number of its members were reported as studying for the ministry.”⁴⁰ Also, in 1885, a YMCA School for Christian Workers was started in Springfield, Massachusetts. It emphasized training YMCA leaders who would lead programs that nurtured the spirit, mind, and body. The school was also notable as the birthplace of basketball. In 1890-91, the name was changed to the International YMCA Training School, which later became Springfield College.

The education department in Boston also grew significantly in the late nineteenth century. Although many of the classes at the Boston YMCA were on practical subjects related to vocations and avocations, there were some Bible classes. By 1896-1898, the education department under Frank Palmer Speare became highly organized into an Evening Institute. The school grew rapidly and evolved, with state approval, in 1916, into Northeastern College, and, in 1922, into Northeastern University, which eventually became independent of the YMCA.

Holiness Unto the Lord: Eastern Nazarene College

Founded as part of the holiness movement in 1900, Eastern Nazarene College was initially called the Pentecostal Collegiate Institute and was located in Saratoga, New York. Lyman C. Pettit served as its first president. Within two years, it moved to North Scituate, Rhode Island. The original plan was to provide a liberal education and ministry training through a preparatory academy, a four-year college, and a seminary.

In the early years, the school was connected to the Association of Pentecostal Churches of America (APCA), a network of Wesleyan-holiness churches. When the APCA merged into the Church of the Nazarene denomination in 1907, the institute became affiliated with the Nazarenes. In 1918, the school was chartered with degree-granting authority in Rhode Island and was renamed Eastern Nazarene College. The following year, it moved to Quincy, Massachusetts, to be near Boston and Harvard University.

Gardner Hall, Eastern Nazarene College (Wikimedia Commons)

The school sought to integrate Christian perspectives across its liberal arts and business curriculum. Although the original plan included a seminary, it was not until 1938 that the school started a graduate program in theology. In 1946, the school was offering 30 courses in Bible and Theology.⁴¹ In 1964, the theology program was replaced by a master's degree program in religion.

The college closed in May 2025 due to financial challenges and a declining student body.

Providence Bible Institute / Barrington College

The roots of Barrington College trace back to Bethel Bible Training School in Spencer, Massachusetts, founded in 1900 by the Baptist pastor, Essex W. Kenyon, who “wanted to train young Christians in the Bible and Christian service.”⁴² Some students went on to be missionaries overseas.

In 1923, the school moved to Dudley, Massachusetts, and was renamed the Dudley Bible Institute. The following year, after Kenyon resigned, Howard W. Ferrin became president (Ferrin’s mentor, Paul Rader, was nominal president in absentia). In 1929, under his leadership, the school moved to Capitol Hill, Providence, Rhode Island, and was renamed Providence Bible Institute.

Barrington College, Barrington, Rhode Island (Kenneth C. Zirkel via Wikimedia Commons)

Ferrin came to the school after serving in a multifaceted ministry with Paul Rader at the Chicago Gospel Tabernacle. He had experience in urban ministry, evangelism, and using radio. Thus, Providence Bible Institute became an urban school within a sphere of multiple ministries that Ferrin developed. In addition to a radio ministry, traveling student music groups, conferences, and evangelistic outreach events, he developed evening Bible schools in Boston, New York City, and Providence.

In 1950, the school purchased a 150-acre campus in Barrington, Rhode Island, for $331,001, winning the bid by one dollar. From 1950 to 1960, the school operated two campuses in Providence and Barrington, but then consolidated its work at Barrington and was renamed Barrington College. In 1985, the college merged with Gordon College and sold the campus to Zion Bible Institute.

Pentecostal Fire: Zion Bible Institute / North Point Bible College

In 1924, the Rev. Christine A. Gibson founded a Pentecostal missionary training school in East Providence, Rhode Island. In its early years, the school was called The School of the Prophets, but in 1936, it was renamed Zion Bible Institute. The school has had an emphasis on studying the Bible and preparing young people for Pentecostal ministry.

Northpoint Bible College

When Barrington College merged with Gordon College in 1985, Zion bought their former campus. Then, in the summer of 2008, the school relocated to the former campus of Bradford College in Haverhill, Massachusetts. David Green, a wealthy Christian businessman, had purchased the campus the year before and gave it to the college for $1.00, along with funds for renovations.⁴³

Bradford College, founded as Bradford Academy in 1803, helped educate a number of missionaries in the nineteenth century, including Ann Hasseltine Judson (Burma), John Taylor Jones (Thailand), and Lucy Goodale Thurston (Hawaii). In 2011, after the move to the Bradford campus, the school received approval to offer a Master of Arts in Practical Theology program that focuses on church planting and revitalization, as well as spiritual formation.⁴⁴ Later, in 2013, Zion officially changed its name to Northpoint Bible College and Graduate School.

Rooted in the City: Theological Training for the People

Boston also developed models for training lay leaders of city churches. Two of these models were the Boston Evening School of the Bible and the Center for Urban Ministerial Education, which has trained both lay leaders and pastors. In addition, many smaller Bible Institutes have been held in local churches, offering courses in Spanish or English.

Boston Evening School of the Bible

In the fall of 1942, Harold J. Ockenga, Pastor of Park Street Church, and Howard W. Ferrin of Providence Bible Institute established the Boston Evening School of the Bible. “It was their desire to help Christian people in all churches, irrespective of denomination, to secure a thorough and systematic knowledge of the Bible and practical training for various kinds of Christian work.”⁴⁵

Classes were held at Park Street Church from November to April, and classes followed a six-year curriculum. Classes thoroughly covered the Bible and also included Christian doctrine, church history, archaeology, evangelism, teacher training, and other ministry topics. The first dean was Dr. Morton C. Campbell, a former professor at Harvard Law School.⁴⁶ Major goals of the School of the Bible were to address biblical and theological illiteracy and to prepare laypeople for church ministry. The average pastor was overburdened and could not provide the depth and range of training needed.⁴⁷ This was not just an enhanced Sunday School, but a major educational program involving hundreds of students and excellent teachers. The successor to this was called the Boston Center for Christian Studies.

“The principles of Theological Education by Extension were developed and adapted in some programs during this period.”

During the period from the 1960s through the 1980s, American cities were experiencing many changes and challenges, and Christians responded with new models of theological education. Cities were going through racial transition, facing many problems, and receiving an influx of new immigrants from Latin America, the Caribbean, and Asia. Theological education needed to be contextualized to address urban issues, scheduling constraints of bi-vocational leaders, language needs, and other concerns.

The principles of Theological Education by Extension (TEE)⁴⁸ were developed and adapted in some programs during this period. Several urban training efforts used experiential, action-reflection, or action-training models of urban education. Some examples of urban ministry training programs of that time were the Urban Training Center for Christian Mission (UTC, Chicago), New York Theological Seminary programs led by Bill Webber, Seminary Consortium for Pastoral Education (SCUPE, Chicago), the Center for Urban Theological Studies (CUTS, Philadelphia), and the Center for Urban Ministerial Education (CUME, Boston).

Center for Urban Ministerial Education (CUME): The Boston Campus of Gordon-Conwell Theological Seminary

Following a 1969 merger of Gordon Divinity School and Conwell School of Theology, the merged school sought ways to train leaders for urban ministry. In the early 1970s, the Rev. Michael Haynes of Twelfth Baptist Church, Doug Hall of the Emmanuel Gospel Center (EGC), and Dr. Stephen Mott of Gordon-Conwell helped establish an Urban Middler Year program enabling residential students to spend their middle year in the city of Boston with classes at EGC and field education in various city churches or ministries. However, this effort was not meeting the need for in-service training of Black and Hispanic leaders already in ministry.

Therefore, when Eldin Villafane was hired in 1976, he began developing what became the Center for Urban Ministerial Education (CUME). CUME was a new model for linking with a seminary rather than a college, and for its many methods of contextualizing theological education for urban leaders. As Villafane studied various programs, he incorporated ideas from action-reflection biblical models, urban Bible institutes, and Theological Education by Extension.⁴⁹ “Extension education,” Villafane said, “is not merely a matter of conducting the same classes with the same educational methods and the same teachers in a different location.”⁵⁰

Center for Urban Ministerial Education, Roxbury, Massachusetts

The CUME program provided access to an accredited seminary education for Christian pastors and lay leaders who were called, gifted, and experienced in ministry, but, for socio-economic and other reasons, had been excluded from a residential program. Even if they could have attended a traditional seminary program, it would not have been contextualized to the needs of their urban and immigrant church ministries. The CUME program was located in the heart of the city,⁵¹ with a diverse administration and faculty, and offered contextualized coursework in Spanish, Portuguese, French (for Haitians), and English. All classes were held in the evenings and on weekends when bi-vocational leaders could attend. To reduce economic barriers, tuition was reduced, and scholarships were available. The student body included leaders from many backgrounds, including Hispanic, Black, Brazilian, Haitian, Chinese, Korean, and Anglo churches of many denominations. This had the added benefit of promoting interchurch fellowship and ministry collaboration.

By 1983, the program had 177 students from 104 churches, and in subsequent years it more than doubled in size. Over the years, CUME has offered certificate and diploma programs, as well as M.A., M.R.E., and Master of Divinity programs, along with Mentored Ministry for the practical application of coursework. The program has declined greatly in recent years, but much can be learned from the ideals and principles of this model of theological education.

Conclusion: A Legacy of Innovation

These individual stories of the beginnings of new schools and training programs for Christian leaders reveal educational innovations and adaptations that can inspire current theological education initiatives. In founding Harvard University in 1636, Boston-area leaders used the curricula and learning methods they were familiar with from Cambridge and Oxford Universities. However, as they developed the first institution of higher education in North America, they pioneered adaptations to the new environment and their limited resources. They also paved the way for other early colleges. The strengths of the English and early American collegiate forms of ministry training included active learning of effective reasoning, rhetoric, and logic; an emphasis on biblical study with training in Greek and Hebrew; and residential community life with tutors and devotional practices.

Especially in the eighteenth and early nineteenth centuries, pastoral mentoring was a vital form of ministerial education. This method had some limits tied to the pastor’s limited time, library, breadth and depth of knowledge, and teaching ability. However, pastoral mentoring had strengths, including personal interaction with the pastor and the opportunity to observe how he handled the trials and joys of life and ministry. Students also received practical instruction and opportunities to preach and serve in ministry with coaching and feedback. This personalized education was also well-suited to encourage personal spiritual growth.

The founders of Andover Theological Seminary (1807) sought to maintain traditional Reformed theology and biblical views in their training. However, Andover was innovative in establishing the first American model of a three-year, graduate-level residential seminary. This model was the prototype for scores of later theological seminaries. The strengths of this form of training, at least ideally, included providing distinguished professors with a depth of knowledge who could teach general and specialized courses and interact with students in class and out of class. In this type of residential seminary, students and faculty could focus much of their time on studies with less distraction. A residential seminary could provide a good library, residences, classrooms, and community life to encourage spiritual growth.

“These individual stories of the beginnings of new schools and training programs for Christian leaders reveal educational innovations and adaptations that can inspire current theological education initiatives.”

In the late nineteenth century, cities and their churches were rapidly growing, and the need for foreign missionaries increased as that movement expanded. These factors led to a need for new forms of accessible ministry training for those who couldn’t afford a full college and graduate seminary program. In response, Boston-area leaders founded some of the early Bible and missionary training institutes and schools. These were the early prototypes of the Bible School Movement. Faith Training College and the Boston Missionary Training Institute (later called Gordon College) offered shorter courses of study, with the advantage of preparing lay leaders and missionaries with free tuition, with low entry requirements, and with more practical, Bible-centered courses. Courses were offered for both men and women and were sometimes available in the evening. Several other area schools started as similar Bible institutes and, over the years, evolved into Christian colleges.

More recently, Boston-area leaders have developed ministry training programs contextualized to the changing city with its various social needs and growing immigrant populations. Gordon-Conwell Theological Seminary developed the Center for Urban Ministerial Education. Among its strengths were accredited classes in several languages, held in the evenings and on weekends to accommodate lay leaders and bi-vocational pastors, and reduced tuition costs. The model drew on principles of Theological Education by Extension and action-reflection learning to integrate ministry preparation with ongoing involvement in the students’ own churches. Course content and topics were designed to address the needs of the urban context. This innovative program also became a model for other cities.

While other models could be cited, these examples demonstrate how Boston and New England schools have built on the past and created new innovations in theological education. These efforts in training pastors, lay leaders, and missionaries have had a worldwide impact and paved the way for the founding of many other ministry training schools.

Footnotes

1. The “Old Schools” were groups of older buildings used for university-wide lectures, disputations, libraries, and administration. They were distinct from the colleges where students and tutors lived, ate, and listened to what were called private lectures.↩︎
2. William T. Costello, The Scholastic Curriculum at Early Seventeenth Century Cambridge (Cambridge, Mass.: Harvard Univ. Press, 1958), 12.↩︎
3. Ibid., 13.↩︎
4. Ibid., 8.↩︎
5. Ibid.↩︎
6. New England’s First Fruits (London: R.O. and G.D. for Henry Overton, 1643).↩︎
7. New England’s First Fruits., for the 1642 Statutes of Harvard, and see also the 1655 “Lawes of the Colledge published publiquely before the Students of Harvard Colledge,” Colonial Society of Massachusetts, accessed 9 Dec. 2025, https://www.colonialsociety.org/node/429. These statutes give more details than the above summary about the studies and requirements in the early years of Harvard.↩︎
8. Roger Geiger, “The First Century of the American College: 1636-1740,” in The History of American Higher Education: Learning and Culture from the Founding to World War II (Princeton, N.J.: Princeton University Press, 2016), 7.↩︎
9. Preamble to the Collegiate School’s First Charter, approved by the General Court of the Colony of Connecticut (the Connecticut legislature), 1701.↩︎
10. Geiger, 11.↩︎
11. Walter C. Bronson, The History of Brown University 1764-1914 (Providence, R.I.: Brown University, 1914), 129.↩︎
12. Ibid., 103.↩︎
13. George M. Marsden, Jonathan Edwards: A Life (New Haven, Conn.: Yale University Press, 2003), 250-51.↩︎
14. Leonard Woods, History of the Andover Theological Seminary (Boston: James R. Good, & Company, 1885), 19-20.↩︎
15. Ibid., 21-22.↩︎
16. Ibid., 19-24.↩︎
17. Leonard Woods, History of the Andover Theological Seminary (Boston: James R. Good, & Company, 1885).↩︎
18. Ibid., 153.↩︎
19. Ibid., 160-161.↩︎
20. Ibid.↩︎
21. Ibid., 137.↩︎
22. Board of Trustees, Newton Theological Institute: A Sketch of Its History (Boston: Gould and Lincoln, 1866), 6-7.↩︎
23. Ibid., 11.↩︎
24. Margaret Bendroth, A School of the Church: Andover Newton across Two Centuries (Grand Rapids, Mich.: Eerdmans, 2008), 29.↩︎
25. General Catalogue of the Theological Institute of Connecticut at East-Windsor, 1843 (Hartford: Elihu Geer, 1843), 14.↩︎
26. Ibid., 15.↩︎
27. David B. Potts, Wesleyan University: 1831-1910 (Middletown, Conn.: Wesleyan University Press, 1992), xv.↩︎
28. “A People’s History of the School of Theology,” Boston University website, https://www.bu.edu/sth-history/graduates/concord-students/.↩︎
29. Ibid., https://www.bu.edu/sth-history/alphabetical-index/albert-l-long-1857/. (For example, Albert L. Long, class of 1857, became a missionary to Bulgaria.)↩︎
30. Annual Report of the School of Theology of Boston University, 1873. (Cambridge, Mass.: Riverside Press, 1873), 18.↩︎
31. “Anna E. Hall, (1870-1964): Long-Time African-American Missionary Educator In Liberia,” Boston University School of Theology, History of Missiology, March 2020, https://www.bu.edu/missiology/2020/03/02/hall-anna-e-1870-1964/.↩︎
32. James Arthur Muller, The Episcopal Theological School: 1867-1943 (Cambridge, Mass.: Episcopal Theological School, 1943), 8.↩︎
33. Ibid., 31-32.↩︎
34. Ibid., 45.↩︎
35. Phillip Douglas Chapman, “The Whole Gospel for the Whole World: A History of the Bible School Movement within American Pentecostalism, 1880-1920” (Ph. D. thesis, Michigan State University, 2008), 105-6.↩︎
36. Nathan R. Wood, A School of Christ (Boston: Halliday Lithograph, 1953), 11-12.↩︎
37. Ibid., 25.↩︎
38. Ibid., 27. (Only about 150 students completed the full two-year course of study.)↩︎
39. L. L. Doggett, History of the Boston Young Men’s Christian Association (Boston: Young Men’s Christian Association, 1901), 43.↩︎
40. Ibid.↩︎
41. Donald Dewart, Educational Institutions of New England (Boston: Bellman Publishing Company, 1946), 127.↩︎
42. Gordon College, “The History of Barrington College,” https://www.gordon.edu/about/history/barrington-history, accessed 14 Jan. 2026.↩︎
43. “Northpoint History,” Northpoint College Student Handbook (2020-2021), 5. https://northpoint.edu/wp-content/uploads/2021/01/2020-2021-Student-Handbook.pdf.↩︎
44. Currently this degree program offers concentration on pastoral leadership, preaching and spiritual formation.↩︎
45. Garth M. Rosell, Boston’s Historic Park Street Church (Grand Rapids, Mich.: Kregel Publications, 2009), 142.↩︎
46. Ibid., 42-43.↩︎
47. Ibid., 44.↩︎
48. These principles were illustrated with the analogy of a fence: (1) local weekly group meetings served as the fence posts; (2) independent self-study often using programmed texts between group meetings served as one fence rail; and (3) immediate practical ministry application served as the second fence rail.↩︎
49. Eldin Villafane and Rudy Mitchell, “The Center for Urban Ministerial Education,” Urban Mission 2, no.2 (Nov. 1984):32.↩︎
50. Ibid., 35.↩︎
51. Some classes were also held in Lawrence, Springfield and New Bedford, Massachusetts.↩︎

Bibliography

“Anna E. Hall, (1870-1964): Long-Time African-American Missionary Educator in Liberia,” Boston University School of Theology, History of Missiology,  March 2020, https://www.bu.edu/missiology/2020/03/02/hall-anna-e-1870-1964/.

Annual Report of the School of Theology of Boston University, 1873. Cambridge, Mass.: Riverside Press, 1873.

Bendroth, Margaret. A School of the Church: Andover Newton across Two Centuries. Grand Rapids, Mich.: Eerdmans, 2008.

Board of Trustees. Newton Theological Institute: A Sketch of Its History. Boston: Gould and Lincoln, 1866. 

Bronson, Walter C. The History of Brown University: 1764-1914. Providence, R.I.: Brown University, 1914. 

Chapman, Phillip Douglas. “The Whole Gospel for the Whole World: A History of the Bible School Movement within American Pentecostalism, 1880-1920.” Ph. D. thesis, Michigan State University, 2008.

Costello, William T. The Scholastic Curriculum at Early Seventeenth Century Cambridge. Cambridge, Mass.: Harvard Univ. Press, 1958.

Dewart, Donald. Educational Institutions of New England. Boston: Bellman Publishing Company, 1946. 

Doggett, L. L. History of the Boston Young Men’s Christian Association. Boston: Young Men’s Christian Association, 1901. 

Geiger, Roger. ”The First Century of the American College: 1636 -1740,” in The History of American Higher Education: Learning and Culture from the Founding to World War II.  Princeton, N.J.: Princeton University Press,  2016.

General Catalogue of the Theological Institute of Connecticut at East-Windsor, 1843. Hartford: Elihu Geer, 1843.

Gordon College. “The History of Barrington College.” https://www.gordon.edu/about/history/barrington- history, accessed 14 Jan. 2026.

“Lawes of the Colledge published publiquely before the Students of Harvard Colledge,” 1655.  Colonial Society of Massachusetts, accessed 9 Dec. 2025, https://www.colonialsociety.org/node/429.

Marsden, George M. Jonathan Edwards: A Life. New Haven, Conn.: Yale University Press, 2003.

Morison, Samuel Eliot. The Founding of Harvard College. Cambridge, Mass.: Harvard University Press, 1935. 

Muller, James Arthur. The Episcopal Theological School: 1867-1943. Cambridge, Mass.: Episcopal Theological School, 1943. 

New England’s First Fruits. London: R.O. and G.D. for Henry Overton, 1643. 

“Northpoint History,” Northpoint College Student Handbook: 2020-2021. https://northpoint.edu/wp-content/uploads/2021/01/2020-2021-Student-Handbook.pdf 

 “A People’s History of the School of Theology, Boston University website, https://www.bu.edu/sth-history/graduates/concord-students/. 

Potts, David B. Wesleyan University: 1831-1910. Middletown, Conn.: Wesleyan University Press, 1992.

Preamble to the Collegiate School’s First Charter, approved by the General Court of the Colony of Connecticut (the Connecticut legislature), 1701.

Rosell, Garth M. Boston’s Historic Park Street Church. Grand Rapids, Mich.: Kregel Publications, 2009. 

Villafane, Eldin, and Rudy Mitchell. “The Center for Urban Ministerial Education,” Urban Mission 2, no.2 (Nov. 1984):32.

Wood, Nathan R. A School of Christ. Boston: Halliday Lithograph, 1953. 

Woods, Leonard. History of the Andover Theological Seminary. Boston: James R. Good, & Company, 1885.

Exploring Church Spaces: Tax-Exemption Issues For Mass. Churches and Religious Organizations

(Clockwise from top left: stevegeer, Joaquín Cobalán, designer491, kuarmungadd, all via Getty Images)

Tax-Exemption Issues For Mass. Churches and Religious Organizations

Cases to know when thinking about innovating church property

by Rudy Mitchell, Senior Researcher

Editorial note: The Emmanuel Gospel Center prepared this resource as part of “Exploring Church Spaces,” a research project designed to highlight stories of innovation and impact already happening in Boston and to help inspire new collaborations and solutions. This document is not to be taken as official legal advice but is for informational purposes only for churches considering new uses and rentals of their property. 

As churches explore ways to more fully use their buildings to further their mission and benefit the community, they also need to consider any potential issues that might affect their tax-exempt status. 

Churches can anticipate and avoid negative impacts by studying relevant state laws and rulings in court cases. 

In Massachusetts, the applicable law on tax exemption for religious organizations is Massachusetts General Laws, Chapter 59, Section 5, Clause 11 (M.G.L. c. 59, § 5, cl. 11). Clause 11, the law pertaining specifically to religious organizations, is part of a larger section related to property exemptions. That section includes Clause 3, a separate law pertaining more broadly to charitable organizations. It is important for churches to note the differences in the application of these two clauses to the use of their properties.  

Several court cases discussed in this article shed more light on the interpretation of these property tax-exemption laws. 

Also, when exploring additional uses or rentals, churches should note the distinction between appropriating exclusive full-time rental of space versus allowing occasional use of a space or building still used by the church for its mission and purposes.

Renting to a nonprofit?

Significance

A case involving the La Sallette Shrine and Conference Center is instructive because it considers several different aspects of the tax-exempt status of religious organizations and their various types of property. The rulings here may not always apply to other situations, especially if significant differences exist. However, the La Sallete case does illustrate several issues in determining tax exemption.

Explanation

The La Sallette Shrine and Conference Center in Attleboro, Massachusetts, is a Roman Catholic religious organization. It holds a multi-use property of 200 acres with high visibility because it draws thousands of visitors for its retreats and Christmas festival of lights. While it is not a typical church, it does hold religious services and carries out various forms of religious instruction like other tax-exempt churches. 

The organization’s property included a welcome center, dining hall, gift shop, maintenance and storage buildings, overnight accommodations, a wildlife sanctuary area, and a former convent rented to a nonprofit organization serving battered women. The La Sallette Shrine also rented space to outside organizations for occasional use.

The town sought to tax several parts of the property while the owners defended their tax-exempt status. The court case that ensued, Shrine of Our Lady of La Sallette Inc. v. Board of Assessors of Attleboro, 473 Mass. 660 (2017), was decided in the Supreme Judicial Court of Massachusetts. 

The case arose when the Board of Assessors of Attleboro sought to raise more taxes by identifying parts of the La Sallete Shrine property as taxable. The Shrine appealed a decision of the Appellate Tax Board to the Massachusetts Supreme Judicial Court. The court ruled that the Shrine’s welcome center, maintenance building, and other associated properties were tax-exempt because they were related to carrying out the organization’s mission. 

However, the court did not rule for tax-exempt status for the former convent and the wildlife sanctuary. This is where the subtle but significant difference between the third and eleventh clauses in Massachusetts’ property tax-exemption law mentioned above come into play. 

The Shrine had leased the convent space to a nonprofit organization to use as a safe house for battered women, and the Massachusetts Audubon Society managed the wildlife sanctuary. But it had failed to file for tax-exemption for those two properties under the correct clause. 

According to the case summary, “The safe house and wildlife sanctuary might have been exempt from real estate taxation under G. L. c. 59, § 5, Third (Clause Third), as the property of a benevolent or charitable organization devoted to charitable use, had the Shrine satisfied the filing requirements for such an exemption, but they were not exempt under Clause Eleventh.”

While Clause Eleventh applies specifically to religious organizations and worship-related uses, Clause Third pertains more broadly to charitable uses, including those not explicitly religious in nature.

In its ruling, the court, nevertheless, made clear that it understands a religious organization’s property extends beyond the sanctuary where the religious activity principally takes place. There’s the parking lot, parish hall, offices, and storage areas, to name a few. What matters is that these areas are used in ways connected with the religious worship going on in the sanctuary.

“In interpreting the scope of Clause Eleventh, we recognize that a house of religious worship is more than the chapel used for prayer and the classrooms used for religious instruction. It includes the parking lot where congregants park their vehicles, the anteroom where they greet each other and leave their coats and jackets, the parish hall where they congregate in religious fellowship after prayer services, the offices for the clergy and staff, and the storage area where the extra chairs are stored for high holy days. In some houses of religious worship, all of these portions of property (apart from the parking area) may be located with the chapel in a single building; in others with larger congregations, they may be located in multiple buildings, some adjoining the chapel, some standing alone. We have long recognized that all of these portions of property are exempt from taxation under Clause Eleventh even if no religious worship occurs within these spaces; it suffices that they are used for ‘purposes connected with’ religious worship, Proprietors of the S. Congregational Meetinghouse in Lowell v. Lowell, 1 Met. 538, 541 (1840), or, otherwise stated, purposes that ‘normally accompany and supplement the religious work of a parish.’ Assessors of Framingham v. First Parish in Framingham, 329 Mass. 212, 215 (1952).”  

In addition to the long-term leases of the convent space and wildlife sanctuary, the La Sallete Shrine would also rent space to outside users for occasional use. The court ruled that these uses did not change the organization’s tax-exempt status.

“The occasional or incidental use of such property by an organization exempt from taxation under the provisions of [26 U.S.C. § 501(c)(3)] of the Federal Internal Revenue Code shall not be deemed to be an appropriation for purposes other than religious worship or instruction.” 

The lesson here for churches is that while they may not have a convent or a wildlife sanctuary, they may want to rent a designated building or space for the exclusive use of another nonprofit. In that case, they should check on and comply with any filing requirements for an exemption for that usage.

Using the parsonage for another purpose? 

Significance

A case involving a parish in Royalston, Massachusetts, considers the tax-exempt status of a piece of church property that is no longer used for its original purpose but is still used in a way that is connected to and supplements the religious work of the church. 

Explanation

The First Congregational Church in Royalston, Massachusetts, had a parsonage that the congregation’s pastor no longer occupied. However, the church continued to use the space for other church-related purposes. 

A case concerning the property went before the Appellate Tax Board of Massachusetts. In a 2017 decision, the commissioner ruled that the church, whose nearby parsonage was no longer occupied by the church pastor, was, nevertheless, still tax-exempt because the church and church groups still used it for meetings and storage related to the church’s mission. 

The decision stated: “The relevant inquiry is not whether the property is inhabited as a parsonage, but whether its dominant use is ‘connected with,’ religious worship and instruction, and which ‘normally accompan[ies] and supplement[s]’ the religious work of a parish.” 

Letting secular groups use a parish building? 

Significance

A case involving a church in Framingham, Massachusetts, considers the tax-exempt status of a parish building that the church occasionally allows secular community groups to use. 

Explanation

In the early 1950s, the First Parish in Framingham was involved in a court case with the Assessors of Framingham over the occasional use of the church’s parish building by secular community groups. It is an example of a parish with a second large building adjacent to the church. 

The congregation made the building available to various community organizations, such as a historical society, a library committee, a global humanitarian organization, a choral society, a parent-teacher association, and youth organizations for boys and girls. Some made donations to the church, while some did not. These were occasional uses and did not interfere with the regular use of the building by the Sunday School and church groups. 

The tax assessors of Framingham sought to obtain taxes on the building because it was being used on occasion by various secular groups.

In this case, Assessors of Framingham v. First Parish in Framingham, 329 Mass. 212, 215, (1952), the church’s parish building was used partially as a parsonage and partially for Sunday School classes as well as meetings and dinners of church groups. 

A key distinction in this ruling allowing full exemption of the space was that the use by external organizations did not interfere with the dominant, normal religious activities in the space. The church carefully documented the church’s weekly use of each room in the building and identified each external user. The external groups were not given exclusive ongoing use of the spaces. 

The assessors only cited cases where churches rented space for the exclusive use of businesses or tenants; therefore, those cases were not deemed relevant. 

The ruling, which favored the church, read: 

“The occasional use of the rooms by various secular organizations which does not appear to have interfered with their regular use for religious purposes does not, we think, constitute an appropriation for other purposes…In the instant case the occasional use was incidental to the continued and regular occupation of the rooms for religious purposes. The right of exemption from taxation, which depends on the dominant purpose for which the rooms are maintained and their actual use for that purpose, was therefore not affected.”

This case is differentiated from others where the church appropriates a building or space for the exclusive, permanent, non-religious use of a tenant. If a church anticipates that a proposed rental may result in the loss of a tax exemption, it could require the renter to pay the equivalent of the taxes as part of the rental agreement.

As churches consider additional uses for their tax-exempt property, including parsonages and parish houses, they can be guided by various precedents in interpreting the relevant state laws. Churches can expand their church usage in new ways to benefit the community as they continue to focus on their church mission. 

If they emphasize the purposes that “normally accompany and supplement the religious work of a parish,” and do not allow other uses to interfere with those purposes, they will preserve their tax-exempt status and effectively advance their mission.

Supplement

Massachusetts law provides tax exemptions for churches, their houses of worship, and related properties. In Massachusetts General Laws, Chapter 59, Section 5 (M.G.L. c. 59, § 5), Clause 11 specifically names a few denominations. However, the exemption applies broadly to many religious organizations, regardless of denomination: 

“Notwithstanding the provisions of any other general or special law to the contrary, houses of religious worship owned by, or held in trust for the use of, any religious organization, and the pews and furniture and each parsonage so owned, or held in irrevocable trust, for the exclusive benefit of the religious organizations, and including the official residences occupied by district superintendents of the United Methodist Church and the Christian and Missionary Alliance and of the Church of the Nazarene, and by district executives of the Southern New England District of the Assemblies of God, Inc., Unitarian–Universalist Churches and the Baptist General Conference of New England, and the official residence occupied by the president of the New England Synod of the Lutheran Church in America, Inc., and the official residence occupied by a person who has been designated by the congregation of a Hebrew Synagogue or Temple as the rabbi thereof, but such exemption shall not, except as herein provided, extend to any portion of any such house of religious worship appropriated for purposes other than religious worship or instruction. The occasional or incidental use of such property by an organization exempt from taxation under the provisions of 26 USC Sec. 501(c)(3) of the Federal Internal Revenue Code shall not be deemed to be an appropriation for purposes other than religious worship or instruction.”

Information from the third clause of the law applies to nonprofits. Churches and religious organizations should consider this clause and similar information in the 501(C) (3) federal tax code. Here is Clause 3A from M.G.L. c. 59, § 5:

“If any of the income or profits of the business of the charitable organization is divided among the stockholders, the trustees or the members, or is used or appropriated for other than literary, benevolent, charitable, scientific or temperance purposes or if upon dissolution of such organization a distribution of the profits, income or assets may be made to any stockholder, trustee or member, its property shall not be exempt.”

***This document is not to be taken as official legal advice but is for informational purposes only for churches considering new uses and rentals of their property. 

Conclusion: Key Takeaways and Next Steps

Churches play a vital role in the social and spiritual fabric of Massachusetts communities. As they seek to steward their properties creatively and missionally—whether through expanded programming, community partnerships, or shared space—they must also remain attentive to the legal frameworks that govern tax exemption. The cases and rulings discussed here highlight the importance of maintaining a dominant religious purpose in property use and avoiding exclusive arrangements that may compromise exemption status.

With thoughtful planning and awareness of legal boundaries, churches can continue to innovate in ways that align with their mission while preserving the protections afforded to them under state law.

Next Steps

As your church considers new ways to use its property, here are several practical steps to help preserve your tax-exempt status while faithfully serving your mission:

• Review your current property uses in light of the primary purpose test: Is each space used in a way that supports or supplements your religious mission?

• Consult with legal or tax professionals familiar with M.G.L. c. 59, § 5 and relevant case law before entering into new rental agreements or usage partnerships.

• Document how spaces are used, especially when occasional or incidental outside uses are permitted. Maintain clear records showing the dominance of religious-related activity. Ensure that any non-religious activities do not interfere with your core religious mission.

• Clarify with renters whether they are receiving exclusive use of the space, and consider including clauses in agreements that address tax liability if exemption is lost.

• File appropriate paperwork if your church wishes to claim exemption under Clause Third for space used by another nonprofit with a charitable purpose.

• Continue learning from peer churches navigating similar challenges and opportunities, and consider joining conversations and trainings offered through local networks or the Exploring Church Spaces initiative.

By taking these proactive steps, churches can confidently explore how to use their spaces more fully—creatively and missionally—while remaining in compliance with Massachusetts tax-exemption laws.

What happens when church buildings close?

Trends and status of Christian institutional property ownership in the City of Boston

by Rudy Mitchell, Senior Researcher

Boston is home to about 575 Christian churches. While many of these rent space from other churches, organizations, or private owners, a significant number of congregations own and meet in traditional church buildings, former commercial properties, or converted residential buildings. 

Currently, churches and their denominations own about 320 properties in Boston, including 256 buildings primarily used for worship, ministry, and service.

In recent decades, some church-owned buildings have been sold to other congregations, developers, and private business owners. As a result, about 45 buildings formerly owned by churches or religious organizations have been lost to the Christian community as well as the communities and neighborhoods these churches once served and called home. 

These churches not only contributed to the spiritual well-being of their neighborhoods but also played an important role in sustaining the social fabric of their communities. Many provided a variety of social services and enriched civic life. Memories of important life events were tied to these sacred spaces. 

As a result, the loss of these congregations and sacred spaces has had a deeper impact than is often realized.

In a constantly changing city and culture, there are many reasons why congregations decline, and church buildings are sold. To stay vital to the life of the community, churches require spiritual renewal and the ability to adapt to younger generations. Shifting demographics also can affect congregations, particularly when their members move to different areas farther from the church building. 

In the Boston area, this movement of people is influenced by ever-rising housing costs and, in some neighborhoods, gentrification: the process of higher-earning and more educated residents moving into historically marginalized neighborhoods. While gentrification brings increased financial investment and renovation to a neighborhood, it often also leads to a rise in housing costs, which results in the displacement of long-time residents. This dynamic disrupts congregations, as church members may be displaced or move elsewhere. Churches faced with aging buildings, lack of parking, and aging, dispersed membership may find selling their buildings necessary—or even advantageous. Sometimes, congregations that were renting space are no longer able to afford the cost.   

What happened to these buildings? 

Congregations, which own and meet in residential houses, often adapted the first-floor space for worship. In several cases, when sold, the new owner has changed the occupancy, converting the space into a residence and adding an additional unit. 

• Iglesia de Dios Pentecostal at 68 Day St. in Jamaica Plain used the first floor for church services, but after the building was sold, the first floor was changed into a residential unit. 

• The Greater Community Baptist Church at 27 Howland St. in Roxbury used to meet in a converted house with a brick addition on the front. When this property was sold, the new owner removed the addition and converted the building to a two-family house. 

• Iglesia de Dios de la Profecia owned a tax-exempt converted house at 20 Moreland St. in Roxbury, which was sold and converted into a private two-family residence. 

• On Melville Avenue in Dorchester, the Salvation Army used a large house and 35,000-square-foot lot as a ministry center and church called Jubilee Christian Fellowship. When sold in 2022, the property was turned into a two-family luxury residential building. 

While several houses used as church buildings have been sold, congregations such as the Church of God and Saints of Christ on Crawford Street and Spirit and Life Bible Church on Columbia Road continue to meet in converted houses.

In the past, numerous churches met in commercial or storefront properties, even in neighborhoods like the city's South End. Some storefront churches rented space, while others purchased the buildings when prices were relatively low. As rental prices rose and neighborhoods gentrified, several churches renting storefronts had to move out or close. 

One rental storefront church space became a dental office, and another became a restaurant. Several church spaces have become laundromats. For example, the Full Life Gospel Center in Codman Square decided to sell its storefront property and buy another Dorchester church building whose Haitian congregation had moved to a former synagogue in Randolph. The former Full Life Gospel Center property on Washington Street was then renovated into a laundromat. 

“Over the last 50 years in Boston, as the city has changed and property has become much more expensive, many former storefront churches have disappeared.”

Although churches, which own commercial-type space, generally have not needed to move, some have chosen to sell and relocate or buy other buildings. Grace Church of All Nations in Dorchester chose to sell its storefront property to a CVS Pharmacy and purchased a former Christian Science Church in Roxbury. Over the last 50 years in Boston, as the city has changed and property has become increasingly expensive, many former storefront churches have disappeared.

From the 1950s to 1970s, as neighborhood churches in Boston declined and congregations were leaving the city, many church buildings and synagogues were sold or passed on to new Black, Haitian, or Hispanic congregations. In recent years, some church buildings have been sold to other congregations, while many others have been lost to the religious community altogether.  

Some churches with valuable properties may have concluded their assets could be better spent on more extensive, less expensive, and more modern facilities in other areas, closer to where their congregants live. Those congregants who used to live in Lower Roxbury, Roxbury, or Dorchester may now live outside the city because of escalating housing costs in Boston. Although some churches that have sold city buildings have rented temporarily, most have purchased other buildings.

The 45 church buildings cited earlier represent over 30 congregations that have closed permanently. Others have either moved elsewhere in the city—such as Grace Church of All Nations, New Hope Baptist Church, Full Life Gospel Center, Mount Calvary Baptist Church, Church of God of Prophecy, Boston Chinese Evangelical Church—or moved out of the city—such as Trinity Latvian, Christ the Rock Metro, Concord Baptist Church, and Ebenezer Baptist. Some congregations, such as Holy Mount Zion Church, New Fellowship Baptist/Spirit and Truth, and Mount Calvary Holy Church, are left in limbo due to fires, structural deterioration, or financial constraints.

Although some churches have relocated outside the city of Boston, the overall number is still relatively small compared to the total number of churches currently in the city. As lower- and middle-income Boston residents, as well as new immigrants, settle in communities farther from downtown, new churches are also starting up in these communities. At the same time, inner-city churches are losing members who no longer commute back to their former congregations. 

When traditional church properties are sold to non-church buyers, they are mostly converted into market-rate residential units, such as condos or apartments. However, there are notable exceptions to this: St. James African Orthodox Church in Roxbury, Hill Memorial Baptist Church in Allston-Brighton, and Boston Chinese Evangelical Church in Chinatown.

St. James African Orthodox was rescued from demolition and private development through neighborhood activism and the help of Historic Boston, Inc., which purchased the building, made repairs, and eventually resold it to a community organization, the Roxbury Action Program. (In the process, Historic Boston, Inc. tried to interest other churches and community organizations in developing the building cooperatively; however, no churches could take on the project.)

Hill Memorial Baptist worked with a neighborhood development organization and the City of Boston to see their church sale result in plans for affordable senior housing, with the church building preserved to serve as a social center for the new residents. The church, its denomination, and the Allston Brighton Community Development Corporation went through a five-year partnership and planning process to achieve positive outcomes for the community and church. 

Boston Chinese Evangelical is another unique example of a traditional church-building sale. Over the years, church leaders were in dialogue with the City of Boston and the Boston Public Schools about their church building and property in Chinatown, which was in a strategic location next to the Quincy Elementary School. After the congregation purchased a large, nearby building at 120 Shawmut Ave., it sold its church building to the city. The church building was demolished, and the new Josiah Quincy Upper School was built on the site. 

While the St. James African Orthodox and Hill Memorial Baptist congregations closed, the Boston Chinese Evangelical congregation continues to use a diverse portfolio of property that includes rented worship space at the Josiah Quincy Elementary School, its multi-purpose building at 120 Shawmut Ave., and a Newton, Massachusetts, satellite church building.  

Preserving and sustaining church congregations and their properties is critical for the health of Boston’s neighborhoods. Churches’ physical and spiritual presence contributes to their communities on many levels. 

Congregations that want to stay in their current neighborhoods can seek ways to serve others and sustain themselves by renting space to community groups or other congregations. Churches looking to close or relocate and sell can plan and consider positive outcomes for their building by selling to another church or community-serving organization. They can also work to see community development efforts, such as community centers or affordable housing units, built within the church or on its site.

Christian Organizations Addressing Social Issues

Photo credit: Matt Vasquez via Lightstock

by Rudy Mitchell, Senior Researcher

Boston is home to an array of initiatives dedicated to tackling social issues. Many churches and Christian organizations are at the forefront of addressing these needs. Some have been serving for decades. Others are new.

This guide showcases Christian organizations addressing some of the most pressing social issues. Their endeavors range from supporting vulnerable children and families to promoting environmental stewardship.

Organized into over a dozen categories, this guide lists many organizations engaged in this work. Whether you want to collaborate, network, volunteer, or learn more about what God is doing in our city, we hope this guide serves as a valuable resource.

This is not meant to be a comprehensive list. Don’t see a Christian organization you think should be included? Feel free to contact us to suggest any additions.

Contact

• Community and Individual Trauma & Neighborhood Healing

  The Boston Project

  “The mission is to engage and equip neighbors, volunteers, and congregations to build strong communities characterized by God’s shalom. 

  “Shalom means wholeness, peace, well-being, righteousness, and justice.”

  The ministry applies “community-building strategies that include strengthening youth and families, developing leaders, multiplying collaborations, and investing in corner-by-corner transformation resulting in a more green, healthy, safe, connected, and economically-empowered neighborhood.”

  For more on their youth programs, see "Youth" below.

  • Website: tbpm.org

  • Email: tbpm.org/contact

  • Phone: (617) 929-0925

  • Location: 15 Elmhurst St., Dorchester, MA 02124   

  Cory Johnson Program for Post Traumatic Healing

  “The Cory Johnson Program for Post Traumatic Healing is a Christ-inspired, community-based, clinically-supported 501c3 program of the Roxbury Presbyterian Church Social Impact Center that offers a peer-centered approach to addressing post-traumatic stress in urban neighborhoods.” The program fosters connections and empowers individuals to take active roles in helping themselves and others heal. The main outreach of the Cory Johnson Program is  the Can We Talk Network, which has several sites in Boston.

  • Can We Talk Roxbury: “This program component offers a safe, sacred space for people to share their stories of trauma, loss, grief, and hope in words, poetry, or song. Artists in residence offer their creative expressions, and Community Companions offer support. It is a place for listening, and people experience individual and community healing.” Other support groups are also available.

    • Contact: Danielle McFarlane, dmcfarlane@rpcsic.org

    • Location: Roxbury Presbyterian Church, 328 Warren St., Boston, MA 02119

  • Codman Square Can We Talk? A partnership with the Boston Project Ministries, Life Church Boston, Second Church of Dorchester, and Neighborhood Church of Dorchester. “Codman Square Can We Talk? is a safe place to share your story and have your voice heard and welcomed. It is a community-based, clinically-supported program that increases awareness and understanding of trauma, offers mental health resources, and a safe environment for what can at times be painful conversations to occur.”

    • Website:  tbpm.org/community/codman-square-can-we-talk/

    • Phone: Contact through The Boston Project by dialing 617-929-0925 or emailing Maridena Rojas, maridena@tbpm.org

    • Location: Community Room, 86 Southern Ave., Dorchester

    • Also: Anointed Fire Church, 777 Washington St., Dorchester;  Contact: Tony Fernandes, tonya_f@hotmail.com

  • Peace by Piece: Fourth Presbyterian Church

    • Contact: Lauren Basler, laurenabasler@gmail.com

    • Contact: Rev. Burns Stanfield, bstanfield@hds.harvard.edu

    • Location: 340 Dorchester St., South Boston, MA 02127 and 5 O’Connor Way, South Boston, MA 02127

  • Emmanuel Episcopal Church of Boston (Common Cathedral)

    • Contact: Rev. Carrington Moore, carrington@commoncathedral.org

    • Location: 15 Newbury St., Boston, MA 02116

  Boston Trauma Healing Collaborative

  “The vision of Boston Trauma Healing Collaborative is to develop an integrated strategy that draws from the strengths of current trauma healing programs (both locally and nationally), to train and equip churches and communities to become more trauma-informed as they respond to wounded people and unacceptable realities that are often rooted in trauma. . . . 

  “This integrated strategy includes a collaborative effort between BTHC, as a local partner with the American Bible Society and the Trauma Healing Institute, and the Cory Johnson Program for Post-Traumatic Healing and their Can We Talk… Network, which will help encourage churches and non-profit organizations to work together to bring healing to those wounded by trauma.”

  • Website:  bostoncollaborative.org/boston-trauma-healing-collaborative

  Others

  • American Bible Society Trauma Healing: ministry.americanbible.org/trauma-healing

  • Trauma Healing Institute: traumahealinginstitute.org

  • Cory Johnson Program for Post-Traumatic Healing: rpcsocialimpactctr.org

  • Can We Talk… Network: canwetalknetwork.org

• Domestic Abuse

  Hagar’s Sisters

  “For an individual who has experienced the life-shattering effect of domestic abuse, Hagar’s Sisters is a non-profit organization that offers holistic services that empower them to find healing and a new healthy way of life that is free from abuse.” 

  • Website: hagarssisters.org

• Education

  Boston Education Collaborative

  The Boston Education Collaborative (BEC) is an initiative of the Emmanuel Gospel Center which recruits, trains, and connects church volunteers with underserved schools to address disparities in educational opportunities.

  The BEC “empowers churches, schools and non-profits to support underserved urban students. BEC helps students thrive in all areas of life by nurturing and supporting church-school partnerships; facilitating and encouraging neighborhood-focused involvement; engaging in systems level work; and participating in broader networking, coaching, and learning opportunities.”

  • Leadership: Ruth Wong, director

  • Website: egc.org/education

  • Email: rwong@egc.org

  • Phone: (617) 262-4567

  Boston Higher Education Resource Center (at Congregación León de Judá)

  Mission: “The Boston Higher Education Resource Center (HERC) functions to equip first-generation youth of color to access and thrive in higher education, to break the cycle of poverty, and to become agents of change in our communities.”

  The Passport Curriculum is designed to equip 11th and 12th-grade students to navigate the college admissions process and the college world successfully while gaining and developing their academic and leadership skills. The center offers both in-school programs and a community-based program at 62 Northampton St. These programs are far more extensive than typical after-school tutoring programs.

  • Leadership: Carolina De Jesus, CEO;  Junardy Jean-Charles, Passport to College Program Director

  • Website: bostonherc.org

  • Email: info@bostonherc.org and infopassport@bostonherc.org

  • Phone: (617) 221-6495

  • Location: HERC, 62 Northampton St., Boston, MA 02118

  American Chinese Christian Educational & Social Services, Inc. (ACCESS)

  Mission: “ACCESS seeks to empower, encourage, & motivate immigrants to build confidence, gain skills, and the ability to make positive changes within their own lives.”

  Vision: “We want to see our Chinatown neighbors thriving and building bridges across languages, cultures, and generations in God's love.”

  Their programs include K-5th grade enrichment afterschool and summer programs, adult fitness as well as arts and crafts programs in Tai Tung Village.

  • Leadership: Pasang Drolma, executive director; Annie Tran, director of children and families

  • Website: chinatownaccess.org

  • Email: info@chinatownaccess.org

  • Phone: (617)-426-1070

  • Location: 244 Harrison Ave., Boston, MA 02111

  Victory Generation 

  Victory Generation Programs of the Black Ministerial Alliance/Ten Point, a network of faith-based, out-of-school educational enrichment programs.

  Mission: “Our mission is to empower and strengthen out-of-school program leaders and their staff who serve as role models and the front-line to the children and families we wish to serve. In addition to building impactful and qualifiable programs for students, we also provide workshops and training to empower parents in advocating for their children and fostering positive school relationships.”

  • Leadership: Rochelle Jones, director of education

  • Website: bmatenpoint.org/victory-generation

  • Email: info@bmaboston.org

  • Phone: (617) 445-2737

  “Victory Generation directly aids out-of-school programs dedicated to nurturing, strengthening, and enhancing the social, emotional, and cognitive development of Boston's youth aged 5 – 12. As an intermediary, we support our affiliated programs by enhancing their organizational and programmatic capabilities. Our assistance includes networking, financial aid, professional development workshops, and technical guidance.”

  • Sites

    • Twelfth Baptist Church After-School

      • Leadership: Darryl Simpson, program director

      • Website: tbcboston.org

      • Email: dsimpson@tbcboston.org

      • Phone: (617) 427-5158; main line: (617) 442-7855, ext. 121

      • Location: 160 Warren St., Roxbury, MA 02119

      • Hours: Monday - Friday, 2-6 p.m.

    • Greenwood Shalom After School Program (a Victory Generation site)

      Greenwood Shalom offers a range of enriching activities designed to engage and inspire students. These include tutoring, homework assistance, interactive online learning using Lexia, art, music, STEM projects, physical fitness, social emotional support, field trips, play, and test prep.

  • Programs

    • After-school enrichment program for children ages 5 to 13.

    • Summer enrichment program

    • English Language Arts Bootcamp: A full day program in February vacation week.

    • Math Bootcamp: A full day program during April vacation week.

    • Saturday Online Academy (10 a.m. - noon): Designed to uplift and empower students who may face barriers to traditional academic and emotional support.

    • Healing Hearts Club Camp: A transformative five-day program designed to provide healing and support for children ages 8 to 13 who have experienced trauma.

  • Contact information

    • Coordinators: Sasha Desrosiers and Jennifer Merren

    • Website: greenwood-outreach.org

    • Email: greenwoodshalom@gmail.com

    • Phone: (617) 282-1464

    • Location: 378 Washington St., #A, Dorchester, 02124. (The entrance is on Dakota Street.)

  St. Stephen’s Youth Programs

  Mission: “To promote diversity, equity, and inclusion in education, employment and opportunity through long-term relationships with youth and their families and communities.”

  • Programs

    • B Ready

      • Afterschool enrichment program for students grades 1-12. See ssypboston.org/bready for more details.

    • B Safe

      • “Summer enrichment program - provides a safe, fun, academically enriching environment for 650 students each year. We run B-SAFE at our year-round sites in the South End and Lower Roxbury and at four additional sites in Dorchester, Mattapan, and Chelsea.

    • Intergenerational Organizing

      • This program “equips young people to become agents of change and helps them to organize their neighbors, parents, and peers to address the issues of that disproportionately impact their communities” (such as gun violence).

  • Contact information

    • Leadership: Inés Palmarin, executive director; Eva Ortez, chaplain

    • Website: ssypboston.org

    • Email: info@ststephensbos.org

    • Phone: (617) 262-9070

  • Sites

    • South End: St. Stephen’s Church at 419 Shawmut Ave., Boston, MA  02118

    • Lower Roxbury: The Church of St. Augustine and St. Martin at 31 Lenox St., Boston 02118

• Environmental Justice

  Massachusetts Interfaith Power & Light

  “Mission:      

  • To educate people on why climate change is a matter of morality and justice.

  • To foster public understanding of policies that will lead to a sustainable future.

  • To work with faith communities and their members to be better environmental stewards of their buildings by providing technical expertise and assessing ways they can lower their carbon emissions and save money.”

  • Website: massipl.org

  • Email: info@MassIPL.org

  • Phone: 617-244-0755

  • Address: P. O. Box 600163, Newton, MA 02460

  Better Future Project

  Better Future Project builds grassroots power to advance a rapid transition beyond fossil fuels. Communities Responding to Extreme Weather (CREW), a program of Better Future Project, is Better Future Project's network of local leaders building grassroots climate resilience. In 2023, CREW sponsored the Interfaith Summit, How to Respond to Climate Change.

  • Rev. Vernon Walker, former director

  • Location: 30 Bow St., Cambridge, MA 02138

  Boston Faith & Justice Network

  Boston Faith & Justice Network, as part of one of its online book club discussion series, has focused on how we as Christians are called to climate justice. See the BFJN website for recommended resources and readings.

  • Leadership: Elizabeth Grady-Harper, executive director

  • Website: bostonfaithjustice.org/learn

  • Email: info@bostonfaithjustice.org

• Foster Care

  Fostering Hope

  “Fostering Hope empowers churches and individuals to care for children and families impacted by foster care. 

  Our vision is the dream of a day when ZERO children in foster care are waiting for a safe and supported family to care for them. This initiative is called Project ZERO. “

  • Leadership: Jonathan Reid, founder and director

  • Website: fosteringhope.org

  • Email: info@fosteringhope.org

  • Phone: (401) 524-0949

• Health Care

  Initiative on Health, Religion, and Spirituality

  Although this organization is not independent, it addresses the important relationship between spiritual care and spirituality to medical care and physical health. The initiative is centered at Harvard Medical School and the Harvard School of Public Health. 

  It aims “to study and implement ways to better integrate religion and spirituality into the practice of medicine and public health. It seeks to discover individual and social connections of spirit, mind, and body within the healthcare context.  Advancement of spirituality research is energized by the practical concern that new discoveries from spiritual and religious resources will yield significant new gains in alleviating illness and promoting human flourishing.”

  Some of the studies are relevant to end-of-life spiritual care.

  Faculty leaders include Dr. Tracy Balboni, Dr. Michael Balboni, Ms. Laura Tuach, and Dr. Tyler VanderWeele.

  • Website: projects.iq.harvard.edu/rshm/home

  • Email: xavier_symons@hsph.harvard.edu (Xavier Symons, administrator) 

  • Location: 12 Arrow St., Cambridge, MA, 02138

  Boston Health Care Fellowship and Longwood Christian Community

  “Our vision is to reunite faith and healthcare in line with God's intention of bringing healing to the world.  To that end, we exist to make disciples of Jesus among those in the biomedical science and healthcare community in Boston for the glory of God.”

  • Website: healthcarefellowship.org

  • Email: boston@healthcarefellowship.org

  • Location: Boston Healthcare Fellowship, Longwood Medical Area, Boston, MA 02120

  Christian Medical and Dental Society

  The Christian Medical and Dental Society “has over 340 healthcare campus ministries as well as over 80 community ministries. Along with encouraging students to live out the character of Christ on their campuses, they help Christian healthcare professionals connect with each other through local ministries.”

  • Campus chapters

    • Boston University School of Medicine (email: cmda@bu.edu)

    • Boston University Goldman School Of Dental Medicine

    • Harvard University Medical School

    • Harvard University School Of Dental Medicine

    • Tufts University School Of Medicine

    • Tufts University School Of Dental Medicine

    • New England College Of Optometry, Boston

• Housing Justice and Affordable Housing

  Housing Justice

  Boston Rescue Mission

  “The Boston Rescue Mission transforms lives by empowering individuals experiencing homelessness or who are at risk of becoming homeless to achieve and sustain life skills necessary to become more self-sufficient.

  “We operate an emergency overnight shelter every year. We offer healthy and hearty meals, basic necessities, and bathroom and shower facilities. We provide sober living and life growth shelter communities for men in recovery transitioning from homelessness to independent living.

  “Our mission is to

  • Offer resources that prevent and end homelessness

  • Support the recovery, health, faith, and independence of those with a history of substance use, incarceration, and homelessness

  • Raise awareness about the root causes of homelessness, addiction, and incarceration

  • Serve our guests and residents and each other with respect, integrity, and grace

  • Continue to learn, grow, and excel in our services

  • Be good stewards of the resources entrusted to us by our supporters”

  • Contact information

  • Website: brm.org

  • Email: info@brm.org

  • Phone: (617) 338-9000

  • Location: 39 Kingston St., Boston, MA 02111

  • Veterans’ House: 173 Humboldt Ave., Dorchester, MA 02121

  Faith Leaders for Housing Justice

  “A coalition of Boston area faith leaders collecting and sharing information and stories about issues facing people with housing insecurity.”

  The group is involved in several practical ministries. Leaders include Art Davies, Rev. June Cooper, Sara Mitchell, Jennifer McCracken, Amanda Grant Rose, and Phil Jones. They are working in partnership with the Boston Faith & Justice Network.

  • Website: bostonfaithjustice.org/fl4hj/

  Send Relief: Boston Ministry Center's Friendship Initiative

  “The Friendship Initiative of the Boston Ministry Center seeks to build friendships with neighbors experiencing homelessness. It begins with sharing a meal, engaging in constructive conversations and transforming lives through fulfilling relationships.”

  • Leadership: Andrew Montoya, coordinator

  • Website: sendrelief.org/projects/boston-ministry-center/

  • Phone: (401) 443-6839

  • Location: Boston Ministry Center, 88 Tremont St., Boston, MA 02108

  MANNA (Many Angels Needed Now and Always)

  MANNA is a “ministry of and with the unhoused community in downtown Boston. Through MANNA, we seek not only to welcome folks across differences of class, wealth, culture, race and mental ability, but also to empower all people to claim their place as essential members of our community. We all have gifts to give and to receive. We need each other. And this is why we gather each week to serve, to pray, and to create together.”

  Mission statement: “To provide a space for spiritual refuge and flourishing; To build a community of genuine belonging with the unhoused and unstably housed of Boston.”

  • Leadership: Rev. Jennifer McCracken, contact and lead pastor

  • Website: mannaboston.org

  • Email: mannaboston.org/contact

  • Location: St. Paul’s Cathedral, 138 Tremont St., Boston, MA 02111

  • Hours of ministries:

    • Gathering of friends over coffee and worship service (Sundays, 8:30 - 11 a.m.)

    • Lunch and worship service (Mondays, 9:30 a.m. - 2 p.m.)

    • Black Seed Writers Group (Tuesdays, 9:30 - 10:45 a.m.)

    • Quiet Meditation (Tuesdays, 11 a.m. - noon)

  Miracle Mile Ministries

  "Miracle Mile Ministries is a Boston, MA based Christian ministry devoted to a sustained, deliberate, and strategic response to the area we call ‘Miracle Mile’ (a roughly 2-square-mile area in the South End of Boston often referred to as ‘Mass & Cass’ or ‘Methadone Mile’).

  “It is led by a core group of four Boston area Lead Churches (Congregación León de Judá, Antioch Community Church Brighton, Cornerstone Church, and Symphony Church) but involves a universe of a dozen or so churches and parachurch ministries from throughout Boston's neighboring communities who faithfully support this effort week after week.”

  Saturday ministries include breakfast, prayer, clothing distribution, counseling and referral, and street outreach.

  • Website: miraclemileministries.com

  • Email: cljstreetministry@gmail.com

  • Saturdays at 9 a.m. (volunteers arrive at 8 a.m.)

  • Location: Congregación León de Judá, 62 Northampton St., Boston, MA 02119

  Winter Walk

  Winter Walk is a non-profit organization raising awareness and funds to end homelessness in our communities. It centers on an annual walk, 2 miles around the streets of the city in February, one of the coldest months of the year. The Winter Walk raises awareness and funds for 25 non-profit organizations working to alleviate suffering and address the root causes that give rise to homelessness. It helps fund St. Francis House, Common Cathedral, and the Manna Community. Also, various church groups have participated in Winter Walk.

  • Website: winterwalk.org

  • Email: info@winterwalk.org

  Women’s Lunch Place

  Although not specifically a Christian organization, Women’s Lunch Place operates at the Church of the Covenant at 67 Newbury St. in Boston.

  • Leadership: Jennifer Hanlon Wigon, executive director

  • Website: womenslunchplace.org

  • Email: info@womenslunchplace.org

  • Phone: 617-267-1722

  Affordable Housing

  Greater Boston Interfaith Organization

  “The Greater Boston Interfaith Organization (GBIO), founded in 1998, is a broad-based organization that works for the public good by coalescing, training, and organizing people across religious, racial, ethnic, class, and neighborhood lines.” “Our mission is to build power by developing local leaders so we can act together on issues that matter to our communities.” 

  Housing Justice Campaign

  “This comprehensive, multi-pronged, statewide Housing Justice campaign addresses challenges to safe and dignified public housing, affordable rental and homeownership, and access to supportive housing for citizens returning housing justice and other issues.”

  • Leadership: Allie Gardner, chief of staff, (608) 630-3041; Kathleen Patron, executive director

  • Website: gbio.org

  • Email: office@gbio.org

  • Mailing address: GBIO, P.O. Box 190892, Roxbury, MA 02119

  • Location: GBIO, 1803 Dorchester Ave., Dorchester, MA 02124

  Habitat for Humanity

  “Habitat for Humanity Greater Boston’s homeownership program provides homeownership opportunities to families without the financial means to purchase a home through traditional methods. By utilizing volunteer labor, sweat equity, and donated supplies and funds, Habitat Greater Boston can build and sell homes at an affordable price to first-time homebuyers.” Since its founding, the organization has used its model to build more than 120 homes in Dorchester, Roxbury, and other neighborhoods.

  • Website: habitatboston.org

  • Phone: 617-423-2223

  • Location: 434 Massachusetts Ave., Suite 201, Boston, MA 02118

• Human Trafficking

  Amirah

  Mission: “Amirah exists to provide a refuge for those seeking to break free from exploitation and heal in community on their journey toward lasting hope. “ “Amirah exists to provide exit and aftercare opportunities to women exiting the commercial sex trade.”

  Amirah’s “supportive services include comprehensive case management, economic stability planning, housing navigation, support groups, individual coaching, and peer care navigation. We provide supportive services to clients living in our residential program, those housed in other local housing programs, and clients housed independently or seeking housing placement.” 

  Amirah also has a rapid rehousing program, a community resource center, and education programs.

  • Leadership: Mary Speta, executive director

  • Website: amirahinc.org

  • Email: info@amirahinc.org

  • Phone: (781)-462-1758

  • Location: 100 Cummings Ctr, Suite 204-J, Beverly, MA 01915 (office)

  Route One Ministry

  “The mission of Route One Ministry is to serve sexually exploited and trafficked women by entering strip clubs and building relationships with the women who work in the clubs. We also strive to equip the local church, and community leaders with the tools they need to understand trafficking, identify vulnerable people, and respond in the most healthy ways to those who have experienced sexual abuse.”

  • Leadership: Bonnie Gatchell, executive director

  • Website: lovedbyrouteone.org

  • Email: info@lovedbyrouteone.org

  Send Relief: Boston Ministry Center’s Beloved Initiative

  “The Beloved Initiative is an effort to serve human trafficking and sexual abuse survivors as they are brought into safe community with opportunities to be mentored and empowered to embrace new identities in Christ.” This ministry is a part of the Boston Ministry Center.

  • Leadership: John Ames, director

  • Website: sendrelief.org/projects/boston-ministry-center/

  • Phone: (401) 443-6839

  • Location: Boston Ministry Center, 88 Tremont St., Boston, MA 02108

• Mental Health

  Harbor Christian Counseling

  “Harbor Christian Counseling provides clinically skilled, biblically informed, gospel driven counseling services for individuals, couples, children and families in the Greater Boston area. Our team also seeks to partner with local churches to provide training and resources that promote a more effective and compassionate ministry to mental health issues within the church.”

  • Leadership: Matt Warren, executive director

  • Website: harborchristiancounseling.com

  • Phone: (617) 299-6516

  • Location: 874 Beacon St., Boston, MA 02215

• Poverty & Intersectional

  Boston Faith & Justice Network

  "The Boston Faith & Justice Network brings Christians from many traditions together to move from personal religious commitment to transformative action against poverty and oppression. We foster a dialogue about money and responsibility while presenting opportunities for practical lifestyle shifts and justice-oriented engagement. Economic discipleship—following Jesus with our money—is one of the foundations of our vision for Christ-centered just living."

  • Leadership: Elizabeth Grady-Harper, executive director

  • Website: bostonfaithjustice.org

  • Email: info@bostonfaithjustice.org

  Massachusetts Poor People's Campaign

  The Poor People's Campaign, a national ecumenical and interfaith anti-poverty campaign, seeks to confront the interlocking injustices of systemic racism, poverty, ecological devastation, the denial of health care, militarism and the expansion of the war economy, and the false narratives of religious extremism and white supremacy. Cynthia Parker is one of the local Massachusetts organizers.  

  • Website: poorpeoplescampaign.org/committee/massachusetts

  • Email: massachusetts@poorpeoplescampaign.org

• Racial Justice & Reconciliation

  Emmanuel Gospel Center (EGC): The Race & Christian Community Initiative (RCCI)

  RCCI collaborates across racial lines to foster shalom between individuals, communities, and systems damaged by racism. “RCCI works toward this vision by equipping Christians in Greater Boston to engage issues of race in ways that honor the image of God in all people and nurture the righteousness and justice Jesus desires for our communities.”

  RCCI “provide[s] biblically-based discipleship so white evangelical communities can experience — and contribute to — healing from the sin of racism.” RCCI “also work[s] with BIPOC Christians who desire to see transformation in white evangelical communities and the body of Christ at large.”  

  The ministry includes action communities, learning community cohort groups, experiential education, workshops, and coaching. Resource lists, articles, and books are also available.

  • Leadership: Megan Lietz, director

  • Website: egc.org/race and egc.org/race-resources

  • Email: mlietz@egc.org

  • Phone: (617) 262-4567

  • Location: EGC, 44 Moultrie St., Dorchester, MA 02124

  Be the Bridge

  “Our vision is that people and organizations are aware and respond to the racial brokenness and systemic injustice in our world. That we are no longer conditioned by a racialized society but are grounded in truth. That all are equipped to flourish.”

  During 2020 and 2021, UniteBoston launched a “Be the Bridge” Zoom group, where 28 people engaged in weekly conversation with Latasha Morrison’s “Be the Bridge” curriculum. Although this is a national organization, a number of Boston area churches have started “Be the Bridge” groups and used the curriculum.

  • Website: bethebridge.com

  • Email: info@bethebridge.com

• Refugees & Migration

  Awaken City Church: Immigrant Connection

  "Immigrant Connection is dedicated to building a community of inclusion.

  "By providing low-cost legal services to eligible immigrants to secure permanent residency and citizenship, our hope is that they will experience greater access to employment, education, housing, and health services. Our entire community and economy benefit when individuals experience stability and opportunities.

  "Immigrant Connection (IC) is recognized by the Department of Justice, and our services include legal representation for green cards and citizenship, petitions for survivors of domestic violence or violent crimes, family-based petitions, temporary protected status, consular processing, work authorization applications, and DACA renewal applications."

  • Website: awakenboston.org/immigrant

  Emmanuel Gospel Center (EGC): Intercultural Ministries

  “Intercultural Ministries (IM) supports immigrant leaders' work in grassroots organizations tuned in to community needs. We leverage our volunteer and church networks, offering thought partnership as our partners share their concerns and make strategic connections to support our partners' priorities. We network, train, and consult to promote effective intercultural ministry and international mission networks in and out of Greater Boston.”

  • Leadership: Sarah Blumenshine, director; Gregg Detwiler, consultant

  • Website: egc.org/intercultural

  • Email: sblumenshine@egc.org

  • Location: EGC, 44 Moultrie St., Dorchester, MA 02124

  Mygration Christian Conference

  “We exist to explore God's heart through stories of migration.” 

  “We believe that the Bible's stories are our stories, and that through the exploration of these stories we can come to a greater understanding of how Christians can positively and proactively respond to the migration crisis in our world today.”

  Mygration Christian Conference sponsors an in-person and online conference each summer and provides educational webinars and resources throughout the year.

  • Leadership: Daniel Montañez, founder and director

  • Website: mygrationchristianconference.com

  • Email: MygrationChristianConference@gmail.com

  UniteBoston: “A Sanctuary for Strangers”

  “We want to help every church, big and small, to feel equipped to address the migrant crisis and mobilize their church to ACT. We have put together a full preaching package complete with designs, multimedia content, sermon examples, and more, to help churches recognize Migrant Sunday across Boston effectively.”

  • Leadership: Rev. Kelly Fassett, executive director; Rev. Devlin Scott, managing director

  • Website: uniteboston.com/a-sanctuary-for-strangers-understand-believe-act/

  • Mailing address: UniteBoston,  P.O. Box 961162, Boston, MA 02196

  Agencia Alpha

  “Our mission is to improve the quality of life of immigrants in Massachusetts by empowering our community members to become leaders, overcome social challenges, and fight against xenophobia. As an immigrant-led, grassroots organization, we work in three areas: community organizing, legalization, & citizenship services.”

  Some of Agencia Alpha’s many services include:

  • Immigration advice and consulting

  • Family petitions and adjustment of status

  • Temporary Protection Status (TPS)

  • Work permit renewals

  • Free citizenship application assistance

  • Citizenship classes (Boston/East Boston)

  • Interpretation and translation services

  Agencia Alpha has also worked with the Massachusetts Immigrant Collaborative. 

  • Leadership: Patricia Sobalvarro, executive director;  Damaris Velasquez, program director; Vilma Galvez, legalization program director

  • Website: agenciaalpha.org

  • Email: info@agenciaalpha.org

  • Phone: (617) 522-6382

  • Location: Congregación León de Judá, 62 Northampton St., Boston, MA 02118

  True Alliance Center

  True Alliance Center is a faith-based charitable organization that seeks to promote advocacy in the Haitian community related to education, housing, immigration, health, and economic development. The Center advocates for positive change, educates its constituents about their rights and opportunities, provides assistance, and develops partnerships.

  • Leadership: Rev. Keke Fleurissaint, director

  • Website: truealliancecenter.org

  • Email: dieufortnfs@gmail.com or tacempower@gmail.com

  • Phone: (617) 749-6947

  • Location: 1550 Blue Hill Ave., Mattapan, MA 02126

  Send Relief: Boston Ministry Center’s Geneva Initiative

  “The Geneva Initiative of the Boston Ministry Center mobilizes churches to receive refugees and international families in healthy and loving ways, inviting them into a supportive community and connecting them with opportunities in their new home country.”

  • Website: sendrelief.org/projects/boston-ministry-center

  • Phone: (401) 443-6839

  • Location: Boston Ministry Center, 88 Tremont St., Boston, MA 02108

• Youth

  The Boston Project

  “The mission is to engage and equip neighbors, volunteers, and congregations to build strong communities characterized by God’s shalom. 

  “Shalom means wholeness, peace, well-being, righteousness, and justice.”

  The ministry applies “community-building strategies that include strengthening youth and families, developing leaders, multiplying collaborations, and investing in corner-by-corner transformation resulting in a more green, healthy, safe, connected, and economically-empowered neighborhood.”

  • Youth ministry: The Boston Project partners with Young Life Boston. Along with others, Christian and Mary Grant serve as staff for both organizations.

  • Day program: “The Elmhurst Park Program aims to keep neighborhood children engaged by fostering a safe environment where they can grow as a person and develop friendships.” This is a free, summer day program from 12:30 – 4 p.m.

  • Mental health: “The Mental Health Ambassadors program brings together teenagers who are passionate about supporting teen mental health. Together, the MHA team works to decrease the stigma, educate their peers and community about mental health, and create innovative spaces for self-care and healing.”

  • Life coaching: LevelUp Life Coaching “provides teens with a personal life coach, a caring mentor trained to help them create, achieve, and celebrate their goals.”

  • Summer employment

    • Artists in Action: “In collaboration with professional artists, young people bring shalom (peace, justice, healing, wholeness) through visual art pieces benches, murals, sculptures) and performances (music, drama, spoken word, and dance) in our community.”

    • Healthy Youth Champions: In this summer program, “youth work at urban farms and gardens, learn how to cook nutritious snacks and meals, assess community health resources, and educate their peers and children in healthy lifestyle habits such as exercise, self-care, and healthy eating.” 

  The Boston Project also offers leadership development programs and teen jobs.

  • Website: tbpm.org 

  • Email: tbpm.org/contact

  • Phone: (617) 929-0925

  • Location: 15 Elmhurst St., Dorchester, MA 02124   

• General and Multi-Program Organizations

  Black Ministerial Alliance / Ten Point Coalition

  Mission: "to build the capacity of Black churches and ministry leaders to support the empowerment of our youth and families and strengthen the Health and well-being of their surrounding communities."

  The Ten Point Coalition works collaboratively to end patterns of violence in Boston. It seeks to foster cooperation between faith-based organizations and leaders in citywide-crime-reduction efforts and youth intervention.

  • Contact information

    • Leadership: Rev. David Wright, executive director

    • Website: bmatenpoint.org

    • Email: info@bmaboston.org

    • Phone: (617) 445-2737

    • Location: 2010 Columbus Ave. (Lower Level), Roxbury, MA 02119

  • Programs

    • Victory Generation out-of-school programs – see above

    • Vacation Bible School: In partnership with churches

    • Teen Café: Activities and work opportunities to prevent youth violence

    • Community Wellness: Seeks to improve health outcomes and eliminate disparities

  Boston Faith and Justice Network

  Mission: “The Boston Faith & Justice Network brings Christians together to live simply and give generously in pursuit of a just world.”

  • Principles:           

    • Working for justice: “Christians have a Biblical call to be at the front lines of transformative action against injustice.”

    • Practicing economic discipleship: “Economic Discipleship is what BFJN calls the process of following Jesus with our money.”

    • Engaging in Community: “Through our Lazarus at the Gate small group study, BFJN encourages open discussions about wealth, poverty, and Christian responsibility to meet the needs of the suffering and vulnerable.”

  • Programs

    • Service: The “Micah 6:8 programs offer multi-day experiences for those wishing to explore deeply the concepts of justice and generosity in their own lives.”

    • Bible study: Lazarus at the Gate is an eight-week Bible study that challenges participants to understand the Biblical foundation for generosity, simple living and just consumption. BFJN also offers shorter Lazarus at the Gate workshops.

  • Contact information

    • Leadership: Elizabeth Grady-Harper, executive director

    • Website: bostonfaithjustice.org

    • Email: info@bostonfaithjustice.org

  Emmanuel Gospel Center (EGC)

  EGC “is a nonprofit Christian organization dedicated to supporting the work of passionate individuals, ministries, and organizations seeking to positively impact critical issues in the city. Our collaborative approach aims to create a more equitable, connected, and thriving community for all Bostonians.”

  • Website: egc.org

  • Phone: (617) 262-4567

  • Location: 44 Moultrie St. Dorchester, MA 02124

  • Mailing address: P.O. Box 240017, Dorchester, MA 02124

  The Salvation Army Boston Kroc Center

  The Kroc Center offers fitness equipment and instruction, an aquatics center with a pool, climbing wall, gym, group exercise, youth programs, culinary arts training, programs for seniors, and many other classes.

  The Youth programs include F.E.A.S.T., which stands for “Food, Enrichment, Arts, Spiritual Development and Teaching.”

  “Kids F.E.A.S.T is a children's out-of-school program that aims to provide a relaxed, safe, Christian environment where children experience God’s unconditional love, learn valuable biblical stories, develop appropriate social behavior, discover new skills, pursue interests, utilize talents, make new friends, and have lots of fun.

  “Youth ages 6-12 have the opportunity to receive tutoring and mentoring, spiritual development, social and emotional skill development, fitness fun and enrichment activities.”

  • Website: easternusa.salvationarmy.org/boston-kroc

  • Email: BOKInfo@use.salvationarmy.org

  • Phone: (617) 318-6900

  • Location: 650 Dudley St., Boston, MA 02125

  UniteBoston

  UniteBoston sees its role is to “create opportunities for ‘beloved community’ to emerge, one that leans into our diversities, nurtures belonging for all of God’s children, models redemptive power dynamics, and works together to nurture shalom across historic divides. As we nurture kinship relations among diverse siblings in Christ, we believe our self-giving love for each other will be a collective witness to the reconciling power of the gospel.” 

  • Leadership: Kelly Fassett, executive director; Rev. Devlin Scott, managing director

  • Website: uniteboston.com

  • Email: info@uniteboston.com

  • Mailing address: UniteBoston, P.O. Box 961162, Boston, MA 02196

  Boston Collaborative

  “Christians are serving generously in every sector of Boston. The Boston Collaborative is helping them work together to achieve the greatest impact.

  “Our dream is to see communities transformed and Christians known as redemptive change agents in Boston.”

  The Boston Collaborative focuses on the Boston Trauma Healing Collaborative, Pastors Praying Together, Boston Flourish, and Returning Citizens.

  • Leadership: Jua Robinson, executive director

  • Website: bostoncollaborative.org

  • Email: info@bostoncollaborative.org

  • Phone: (617) 804-6195

  • Mailing address: P.O. Box 365988, Hyde Park, MA 02136

  The Boston Project

  See above for details of programs. Other programs of community organizing and promoting community and individual well-being involve adults as well as youth.

  • Leadership: Paul Malkemes, executive director

  • Website: tbpm.org

  • Phone: (617) 929-0925 (general); (617) 318-6937 (ministry and church)

  • Location: 15 Elmhurst St., Dorchester, MA 02124   

  Greater Boston Nazarene Compassionate Center

  The goal of the Center is “to provide relief and opportunity to the most vulnerable, distressed and underprivileged, undeserved, under-represented people of the greater Boston area, with a particular emphasis on the Haitian community, immigrants and youth in Mattapan, Dorchester and vicinity.”

  • Objectives

    • “To enable limited English speaking adults to access skill building programs and basic services to stabilize families, and develop marketable skills that position them for success.” 

    • “To mobilize the community to address critical issues and opportunities that affect Haitians in Greater Boston.”

    • “To provide high quality education and support services that effectively advance youth along the ‘educational pipeline’ from elementary, middle, and high school through college graduation.”

  The Center operates a large food pantry, a workforce readiness initiative, education programs, refugee ministries, and a youth arts and culture program.

  • Leadership: Rev. Dr. Pierre-Louis Zephir, executive director

  • Website: https://www.gbncc.org/

  • Email: info@gbncc.org

  • Phone: (617) 506-6161

  • Location: 130 River St., Mattapan, MA 02126

  Send Relief: Boston Ministry Center

  “In the heart of Boston, this Send Relief ministry center is dedicated to functioning as a catalytic hub for restorative ministry in and around the city. The center is committed to working alongside local ministries and through the local church to see communities strengthened to the glory of God.”

  “The Boston ministry center is committed to resourcing local churches, renewing ministry workers and families and restoring communities in need across the city. We do this through three initiatives: The Friendship Initiative (relating to homelessness), The Beloved Initiative (relating to human trafficking), and the Geneva Initiative (relating to refugees & international families). See categories above for more detail).

  • Leadership: John Ames, director 

  • Website: sendrelief.org/projects/boston-ministry-center

  • Phone: (401) 443-6839

  • Location: Boston Ministry Center, 88 Tremont St., Boston, MA 02108

• Interfaith collaborators

  This section highlights some organizations that, while not explicitly Christian, are doing meaningful work with churches and faith-based groups to address social issues.

  City of Boston's Faith-Based Monthly Community Meetings and Newsletter

  • Leadership: William Dickerson III, City of Boston, Senior Advisor of Faith-Based Initiatives; Kenneth Moales, assistant

  • Email: william.dickerson2@boston.gov; kenneth.moales@boston.gov

  • Phone: (617) 308-7609

  Massachusetts Coalition to Prevent Gun Violence

  “Our Mission: The Massachusetts Coalition to Prevent Gun Violence brings together impacted communities, advocates, public health experts and policy-makers to prevent gun violence in all its forms. Because we recognize that gun violence is a public health emergency exacerbated by economic disparity and systemic racism, we address those root causes through education, policy analysis, trauma informed advocacy, and by amplifying the voices of impacted individuals and communities.”

  “Our Approach: Directed by survivors and member organizations, we seek to strengthen legislation, gun safety practices, research, and funding for community based solutions to create a Commonwealth that is free from gun violence. The Coalition engages in this work through four main avenues: Education, Advocacy, Community Organizing, and Member Support. Many faith-based partners (including EGC) are a part of the coalition.”

  • Leadership: Ruth Zakarin, executive director; Mark Scott, president of the board of directors

  • Website: mapreventgunviolence.org

  • Email: info@mapreventgunviolence.org

The Value and Relevance of Community Research

Photo credit: Andrew Holzschuh via Lightstock

The Value and Relevance of Community Research

By Rudy Mitchell, Senior Researcher

Why research our communities when we can simply talk to people or make casual observations?

In-depth research helps us go below the surface. There we discover the root causes of problems, hidden needs, or little-known assets and resources.

Research provides a broader understanding of the various trends or forces impacting our communities. With this greater awareness, Christians can more effectively minister in their communities or start new ministries.

Community research lays a foundation for community transformation and effective witness.

This presentation is part of the larger series, Community Research and the Church. For earlier segments, click here.

The Nature of Community Research

Photo credit: Sam Ramsey via Lightstock

The Nature of Community Research

by Rudy Mitchell, Senior Researcher

Communities are complex social systems made up of people interacting with each other within a local area. The geographical context can be as small as a neighborhood or as large as an entire region.

As we learned in the first part of the Community Research and the Church series, community research includes various tools to learn more about your neighbors and community.

Community research is the systematic, careful study of a group of people who have common ties and social interactions, as well as the local area in which they live or interact.

How does this square with our Christian faith? God’s revelation provides a perspective on the world that informs our study of communities and culture. This biblical and theological research combined with community research helps us apply biblical principles and develop practical ministries in the church and community.

This presentation is part of the larger series, Community Research and the Church. In the next segment, we explore the value and relevance of community research.

Ministry With Eyes Wide Open: The Varied Lenses of Community Research

Photo credit: Hamilton Photography via Lightstock

Ministry with Eyes Wide Open: The Varied Lenses of Community Research

by Rudy Mitchell, Senior Researcher

Are you seeing all that can be observed about your community?

From community-based participatory research to social-network analysis, there are various ways Christians can learn more about the communities they serve.

In this presentation, we explore several approaches to community research:

• Spiritual and religious assessment

• Historical-research approach

• Demographic approach with mapping

• Community-based participatory research

• Assets-based approach

• Needs-assessment approach

• Community-indicators approach

• Leadership studies and stakeholder analysis

• Case studies of organizations and best practices

• Social-network approach

• Systems-analysis approach

A number of these approaches can be used as part of an overall community-building or community-development process that leads to community transformation.

This presentation is part of the larger series, Community Research and the Church. In the next segment, we explore the nature of community research and how it relates to biblical research and Christian ministry.

Community Research and the Church

Photo Credit: Athena Grace via Lightstock

Community Research and the Church

by Rudy Mitchell, Senior Researcher

A Christian church or ministry functions in the context of a particular community. To effectively minister in that community, it’s important to understand it.

There are various ways Christians can learn more about the communities they serve. Community research provides us with the tools to go below surface observations. It lays a foundation for community transformation and effective witness.

In this series, we explore several facets of community research: different approaches, its nature, and its value and relevance to the church.

• Ministry with Eyes Wide Open: The Varied Lenses of Community Research

• The Nature of Community Research

• The Value and Relevance of Community Research

Illustrated Guide for Researching Your Community

Photo credit: Boston Heath via Lightstock

by Rudy Mitchell, Senior Researcher

Click here for a template of a community research guide.

Community or Neighborhood Name:

Community geography

• Clearly identify the boundaries of your community (geographical, political).

• Identify the U.S. Census tracts of the community (unless you are covering a large area) or identify other defined areas used in population or demographic surveys.

• Describe the main geographical features of the neighborhood or community. Describe any other basic defining characteristics or features. What key features (rivers, hills, waterfront, railroad, etc.) influence or define the nature and boundaries of the community?

• Create or obtain a detailed map of the neighborhood or community. Add boundaries and use the base map to add other items of interest such as churches, schools, social service organizations, landmarks, cultural organizations, neighborhood associations, recreational facilities, and other resource assets. Separate maps can be created for different types of resources or institutions. You can also do this using layers in digital maps. You can use Google My Maps to create and share online maps. See google.com/mymaps. Another online option is to create a map in Harvard World Map, worldmap.harvard.edu, or Open Street Map, openstreetmap.org.

Grove Hall Boundaries and Census Tracts

Map of neighborhood churches

Examples of maps in a community study.

Map of Organizations and Programs in a Neighborhood

Key to map

Maps of schools, churches, and other institutions can be created, or these can be combined using symbols into one map.

Hawthorne Grove, the Marshall P. Wilder Estate

Community history

Research the community’s history using primary and secondary sources, as well as oral history interviews. Aspects of community history may include biographical information on significant people; the history of the built environment; the history of religious and cultural organizations; economic and political history; and the history of ethnic, racial, and social changes. The history can be presented in narrative form supplemented with maps, charts, and visual illustrations.

Old Blake House, Edward Everett Square, Dorchester

Overall population and population trends

What is the current total population of the community or neighborhood?

What overall population trends have occurred in the last several decades? Include earlier data if available. Explore possible reasons related to the changes and possible future trends.

Decade	1990	2000	2010	Latest
Total population
% change from previous decade

Made with HTML Tables

[The formula for the % change is (B-A) /A x 100. Say the 1980 population (A) is 1,000 and the 1990 population (B) is 800. To find the percentage change from 1980 (A) to 1990 (B), begin on the calculator with B (800) and subtract A (1,000), then divide that by A (1,000) and multiply it by 100. You should get -20. You can add the percentage sign (%) to -20. The percentage change from A (1,000) to B (800) is -20%.]

Example of a line graph showing the population trend for a neighborhood study.

Ethnic and racial composition and trends of the community

Fill out this table for the major ethnic and racial groups in the community. (You may expand the table if you would like to include more groups, or you may combine smaller groups into an “Other” category.) Separate tables can be created for each census tract or for specific nationalities within the Hispanic group. Graphs and maps may also be used to visualize trends and changes. If the community has other nationalities and ethnic groups not listed in your table, you can list and describe them separately. Describe any intercultural or inter-racial tensions that exist. Summarize your observations and analysis of population trends.

Name of group (ethnic group, racial group etc.)	2000		2010		Latest
	pop. of group	% of total pop.	pop. of group	% of total pop.	pop. of group	% of total pop.
1.
2.
3.
4.
5.
Total pop.		100%		100%		100%

Made with HTML Tables

The formula to find the percent is A/total x 100. Say 2,000 people (total) are in your community, and 250 (A) are Hispanic. Put 250 (A) on your calculator, divide by 2,000 (total), and multiply by 100. You should get 12.5. You can add the percent sign to your answer because you multiplied by 100. 250/2,000 x 100 = 12.5% of the people in your community are Hispanic. (Make sure your percentages total 100%.)

• From this table, how has the ethnic and racial composition of the community changed in the last few decades? Summarize your observations and analysis of population trends.

• Describe any intercultural or inter-racial tensions that exist.

Example of a graph showing racial trends in a neighborhood.

Languages spoken and linguistic isolation

• What languages are spoken in the community? Provide numbers per language.

• What number and percentage of the population are linguistically isolated? ( A household is linguistically isolated if all members 14 years and older speak a non-English language and they speak English less than “very well.”) Of those who are linguistically isolated, what percentages speak various languages other than English? What percentage of the population over 5 years speaks English less than “very well?”

What are the age characteristics of the community’s population?

Complete the following table to reveal any important differences between the age profile of the church, community, and nation. Use your personal estimate or ask your pastor for the church data. (Figure the percentages and make sure they add up to 100.) Do the percentages differ significantly between the church, the community, and the nation?

Age category	Your church		Community		Nation
	Number	%	Number	%	Number	%
0-4 years
5-9 years
10-19 years
20-34 years
35-64 years
65+ years
Total		100%		100%		100%

Made with HTML Tables

The formula to find the percent is A/total x 100. Say there are 200 people (total) in your church, and 25 (A) are youth. Put 25 (A) on your calculator, divide by 200 (total), and multiply by 100. You should get 12.5. You can add the percent sign to your answer because you multiplied by 100. 25/200 x 100 = 12.5% of your church are youth.

• What is the current median age of the population? Compare this with the median age of the nation, state, and larger city, or metropolitan area. Compare median age differences between different races in the community (and between the Hispanic and non-Hispanic populations).

• Observe more specific characteristics of the teenage and young adult populations, such as the racial and ethnic composition. Break down the age groups by single years.

• Which generations are represented in significant numbers in your church? Is one generation dominant?

  • Baby Boomers, born 1946-1964

  • Generation X, born 1965-1980

  • Millennials, born 1981-1996

  • Generation Z, born 1997-2012

Examples of graphs showing age profiles and comparisons of a neighborhood.

Family Characteristics and Marital Status

• What is the average household size in the community? What is the average household size in the individual census tracts or subsections of the community? Observe any variations and also compare with the metropolitan area, state, and nation.

• What are the numbers and percentages of the population (over 15 years) in your community who are:

Marital status	Number	%
Now married (except separated)
Single (never married)
Separated
Divorced
Widowed
Total population (over 15 years)		100%

Made with HTML Tables

Source:

• What percentage of families consist of (Compare to total population: A/total x 100 = %)

  • Married couples with children (under 18 years)? %

  • Married couples without children (under 18 years)? %

• Households

  • What is the total number of households?

  • What percentage of households are family households?

  • What percentage of households are non-family households?

  • How do these percentages compare with the state and national percentages?

  • How many family households have children under 18 years?

    • How many of these family households with children under 18 are female-headed with no male spouse present?

    • How many of these family households with children under 18 are male-headed with no female spouse present?

    • What number and percentage of family households with children under 18 are single-parent households?

      • Number:

      • %:

    • What percentage of children under 18 years living in households, lived with

      • Grandparents:

      • Other relatives:

      • Non-relatives:

Economics and Income

• Poverty

  • What percentage of the population is living below the poverty level?

  • What percentage of youth age 18 and under are living below the poverty level?

  • What percentage of youth ages 12-17 are living below the poverty level?

  • Families: What is the total number of families? What is the number of families living below the poverty level? What percentage of families live below the poverty level?

  • Comparisons: How do the percentages above compare with the city, state, and national percentages? Do some parts of the study area have higher rates of poverty than others?

• Income

  • What is the median family income in this community?

  • What is the mean (average) family income in this community?

	2000	2010	Latest
Community
Metropolitan area
State
Nation

Made with HTML Tables

• Trends

  • Has the general income of the community changed significantly relative to wider trends? (Middle income to lower income, or gentrification, etc.)

Employment

• Major employers or types of employers in the community?

• What is the present rate of unemployment? %

• Have there been any changes in the type of employment, location of employment, or unemployment rates?

Education

• Highest level of education: What percentage of all persons over 25 years old have

  • Less than high school?

  • High school?

  • Bachelor’s degree?

  • Master’s degree or higher

• How do these percentages compare with the national and state percentages?

Example of a graph comparing educational achievements.

• What is the current event drop-out rate for any high schools in the community?

• Research the elementary and secondary educational institutions in the community.

  • List and describe each school. Provide any statistical data available.

  • List any postsecondary educational institutions and their enrollment.

Jeremiah Burke High School

Housing

• What are the major housing types in the community based on your observation? (High-rise apartments or public housing; single-family detached houses, rowhouses, duplexes, triple-deckers, etc.)

• What percentage of the housing units are owner-occupied? % (Compare to total)

• What percentage of the housing units are low-income or affordable? % (Compare to total)

• What is the median housing value for the community? For the nation?

• Is the housing value increasing, decreasing, or stable?

• What are the current typical monthly rental costs for a

  • Studio:

  • One-bedroom:

  • Two-bedroom:

  • Or more bedrooms

• What housing needs and problems does the community have?

Recreation

List any important recreational facilities and activities in the community:

• Source:

Community events

List major community events that occur annually or regularly:

• Source:

Organizations

List any major community organizations, neighborhood associations, clubs, social, political, or educational groups:

• Source:

Media

• How are events in the community publicized?

• Is there a community newspaper?

• Source:

Social Needs

• List any important Social Service Agencies and their services:

  • Source:

• List three social needs that are not being effectively met by these groups.

  • Source:

• What are the major crime concerns in the neighborhood?

  • Source:

Click here for a template of a community research guide.

Guide for Researching Your Community

Photo credit: JYount Photo via Lightstock

by Rudy Mitchell, Senior Researcher

Click here for an illustrated guide to researching your community.

Community or Neighborhood name:

Community geography

• Clearly identify the boundaries of your community (geographical, political).

• Identify the U.S. Census tracts of the community (unless you are covering a large area) or identify other defined areas used in population or demographic surveys.

• Describe the main geographical features of the neighborhood or community. Describe any other basic defining characteristics or features. What key features (rivers, hills, waterfront, railroad, etc.) influence or define the nature and boundaries of the community?

• Create or obtain a detailed map of the neighborhood or community. Add boundaries and use the base map to add other items of interest such as churches, schools, social service organizations, landmarks, cultural organizations, neighborhood associations, recreational facilities, and other resource assets. Separate maps can be created for different types of resources or institutions. You can also do this using layers in digital maps. You can use Google My Maps to create and share online maps. See google.com/mymaps. Another online option is to create a map in Harvard World Map, worldmap.harvard.edu, or Open Street Map, openstreetmap.org.

Community history

Research the community’s history using primary and secondary sources, as well as oral history interviews. Aspects of community history may include biographical information on significant people; the history of the built environment; the history of religious and cultural organizations; economic and political history; and the history of ethnic, racial, and social changes. The history can be presented in narrative form supplemented with maps, charts, and visual illustrations.

Overall population and population trends

What is the current total population of the community or neighborhood?

What overall population trends have occurred in the last several decades? Include earlier data if available. Explore possible reasons related to the changes and possible future trends.

Decade	1990	2000	2010	Latest
Total population
% change from previous decade

Made with HTML Tables

[The formula to find the % change is (B-A) /A x 100. Say the 1980 population (A) is 1,000 and the 1990 population (B) is 800. To find the percentage change from 1980 (A) to 1990 (B), begin on the calculator with B (800) and subtract A (1,000), then divide that by A (1,000) and multiply by 100. You should get -20. You can add the percentage (%) sign to -20. The percentage change from A (1,000) to B (800) is -20%.]

Ethnic and Racial composition and trends of the community

Fill out this table for the major ethnic and racial groups in the community. (You may expand the table if you would like to include more groups, or you may combine smaller groups into an “Other” category.) Separate tables can be created for each census tract or for specific nationalities within the Hispanic group. Graphs and maps may also be used to visualize trends and changes. If the community has other nationalities and ethnic groups not listed in your table, you can list and describe them separately. Describe any intercultural or inter-racial tensions that exist. Summarize your observations and analysis of population trends.

Name of group (ethnic group, racial group etc.)	2000		2010		Latest
	pop. of group	% of total pop.	pop. of group	% of total pop.	pop. of group	% of total pop.
1.
2.
3.
4.
5.
Total pop.		100%		100%		100%

Made with HTML Tables

The formula to find the percent is A/total x 100. Say there are 2,000 people (total) in your community, and 250 (A) are Hispanic. Put 250 (A) on your calculator, divide by 2,000 (total), and multiply by 100. You should get 12.5. You can add the percentage (%) sign to your answer because you multiplied by 100. 250/2,000 x 100 = 12.5% of the people in your community are Hispanic. (Make sure your percentages total 100%.)

• From this table, how has the ethnic and racial composition of the community changed in the last few decades? Summarize your observations and analysis of population trends.

• Describe any intercultural or inter-racial tensions that exist.

Languages spoken and linguistic isolation

• What languages are spoken in the community? Provide numbers per language.

• What number and percentage of the population are linguistically isolated? ( A household is linguistically isolated if all members 14 years and older speak a non-English language and they speak English less than “very well.”) Of those who are linguistically isolated, what percentages speak various languages other than English? What percentage of the population over 5 years speaks English less than “very well?”

What are the age characteristics of the community’s population?

Complete the following table to reveal any important differences between the age profile of the church, community, and nation. Use your personal estimate or ask your pastor for the church data. (Figure the percentages and make sure they add up to 100.) Do the percentages differ significantly between the church, the community, and the nation?

Age category	Your church		Community		Nation
	Number	%	Number	%	Number	%
0-4 years
5-9 years
10-19 years
20-34 years
35-64 years
65+ years
Total		100%		100%		100%

Made with HTML Tables

The formula to find the percent is A/total x 100. Say there are 200 people (total) in your church, and 25 (A) are youth. Put 25 (A) on your calculator, divide by 200 (total), and multiply by 100. You should get 12.5. You can add the percentage (%) sign to your answer because you multiplied by 100. 25/200 x 100 = 12.5% of your church is youth.

• What is the current median age of the population? Compare this with the median age of the nation, state, and larger city, or metropolitan area. Compare median age differences between different races in the community (and between the Hispanic and non-Hispanic populations).

• Observe more specific characteristics of the teenage and young adult populations, such as the racial and ethnic composition. Break down the age groups by single years.

• Which generations are represented in significant numbers in your church? Is one generation dominant?

  • Baby Boomers, born 1946-1964

  • Generation X, born 1965-1980

  • Millennials, born 1981-1996

  • Generation Z, born 1997-2012

Family Characteristics and Marital Status

• What is the average household size in the community? What is the average household size in the individual census tracts or subsections of the community? Observe any variations and also compare with the metropolitan area, state, and nation.

• What are the numbers and percentages of the population (over 15 years) in your community who are:

Marital status	Number	%
Now married (except separated)
Single (never married)
Separated
Divorced
Widowed
Total population (over 15 years)		100%

Made with HTML Tables

Source:

• What percentage of families consist of (Compare to total population: A/total x 100 = %)

  • Married couples with children (under 18 years)? %

  • Married couples without children (under 18 years)? %

• Households

  • What is the total number of households?

  • What percentage of households are family households?

  • What percentage of households are non-family households?

  • How do these percentages compare with the state and national percentages?

  • How many family households have children under 18 years?

    • How many of these family households with children under 18 are female-headed with no male spouse present?

    • How many of these family households with children under 18 are male-headed with no female spouse present?

    • What number and percentage of family households with children under 18 are single-parent households?

      • Number:

      • %:

    • What percentage of children under 18 years living in households, lived with

      • Grandparents:

      • Other relatives:

      • Non-relatives:

Economics and income

• Poverty

  • What percentage of the population is living below the poverty level?

  • What percentage of youth age 18 and under are living below the poverty level?

  • What percentage of youth ages 12-17 are living below the poverty level?

  • Families: What is the total number of families? What is the number of families living below the poverty level? What percentage of families live below the poverty level?

  • Comparisons: How do the percentages above compare with the city, state, and national percentages? Do some parts of the study area have higher rates of poverty than others?

• Income

  • What is the median family income in this community?

  • What is the mean (average) family income in this community?

	2000	2010	Latest
Community
Metropolitan area
State
Nation

Made with HTML Tables

• Trends

  • Has the general income of the community changed significantly relative to wider trends? (Middle income to lower income, or gentrification, etc.)

Employment

• Major employers or types of employers in the community?

• What is the present rate of unemployment? %

• Have there been any changes in the type of employment, location of employment, or unemployment rates?

Education

• Highest level of education: What percentage of all persons over 25 years old have

  • Less than high school?

  • High school?

  • Bachelor’s degree?

  • Master’s degree or higher

• How do these percentages compare with the national and state percentages?

• What is the current event drop-out rate for any high schools in the community?

• Research the elementary and secondary educational institutions in the community.

  • List and describe each school. Provide any statistical data available.

  • List any postsecondary educational institutions and their enrollment.

Housing

• What are the major housing types in the community based on your observation? (High-rise apartments or public housing; single-family detached houses, rowhouses, duplexes, triple-deckers, etc.)

• What percentage of the housing units are owner-occupied? % (Compare to total)

• What percentage of the housing units are low-income or affordable? % (Compare to total)

• What is the median housing value for the community? For the nation?

• Is the housing value increasing, decreasing, or stable?

• What are the current typical monthly rental costs for a

  • Studio:

  • One-bedroom:

  • Two-bedroom:

  • Or more bedrooms

• What housing needs and problems does the community have?

Recreation

List any important recreational facilities and activities in the community:

• Source:

Community events

List major community events that occur annually or regularly:

• Source:

Organizations

List any major community organizations, neighborhood associations, clubs, social, political, or educational groups:

• Source:

Media

• How are events in the community publicized?

• Is there a community newspaper?

• Source:

Social Needs

• List any important Social Service Agencies and their services:

  • Source:

• List three social needs that are not being effectively met by these groups:

  • Source:

• What are the major crime concerns in the neighborhood?

  • Source:

Click here for an illustrated guide to researching your community.

College Ministries and Churches Serving University Students

Skyler via Lightstock

College Ministries and Churches Serving University Students in Boston

by Rudy Mitchell, Senior Researcher

With its 150,000 students and 35 colleges and universities, Boston has long been known as one of the leading college towns in America. The greater Boston area has about 50 colleges and universities and over 250,000 students. Known as the Athens of America, Boston also hosts many thousands of international students, scholars, and researchers.

Here is a selective guide to some Boston-area Christian campus ministries and a sample of churches serving college students.

If you are a prospective student, parent, youth worker, or advisor, this information can help you find a Christian group or staff worker. If you believe God is calling you into campus ministry, Boston is a strategic area with many opportunities for ministry. If you have a concern to pray for Boston-area campuses, students, and ministries, this guide provides an overview and some information to start with. Current students with questions about God or the Christian faith can use this guide to find fellow students or campus workers to talk to or meet with.

General Campus Ministries

InterVarsity Christian Fellowship (IVCF)

"The purpose of InterVarsity Christian Fellowship is to establish and advance at colleges and universities witnessing communities of students and faculty who follow Jesus as Savior and Lord: growing in love for God, God’s Word, God’s people of every ethnicity and culture, and God’s purposes in the world." — IVCF, Our Purpose

• Leadership: Susan Park, Area Director

• Contact: newengland@intervarsity.org

InterVarsity has ministries, groups, or staff covering the following campuses: Babson College, Berklee College of Music (including Boston Conservatory), Boston College, Boston University, Brandeis University, Bunker Hill Community College, Harvard University, Massachusetts Institute of Technology (MIT), Massachusetts College of Pharmacy and Health Sciences (MCPHS), New England Conservatory, Northeastern University, Radcliffe College, Tufts University, and the University of Massachusetts Boston.

Some ministries on various campuses are focused on serving specific undergraduate or graduate groups. For example, Harvard Graduate School Christian Fellowship serves Harvard graduate students in the Law School, Business School, and others.

For contacts and information on staff or groups, visit intervarsity.org/chapters.

Cru Boston

“Cru is a caring community passionate about connecting people to Jesus Christ. Our purpose is helping to fulfill the Great Commission in the power of the Holy Spirit by winning people to faith in Jesus Christ, building them in their faith and sending them to win and build others. We help the body of Christ to do evangelism and discipleship in a variety of creative ways. We are committed to the centrality of the Cross, the truth of the Word, the power of the Holy Spirit and the global scope of the Great Commission. … Cru offers spiritual guidance, resources and programs tailored to people from all cultures in every walk of life.” — Cru, What We Do

• Website: cruboston.com

• Leadership: Sharon Kumar, Cru Team leader in Boston

• Staff contacts: cruboston.com/contact

Cru has groups, ministries, or staff covering the following campuses: Babson College, Berklee College of Music (including Boston Conservatory), Boston College, Boston University, Brandeis University, Bunker Hill Community College, Emerson College, Emmanuel College, Harvard University, Lesley University, Massachusetts College of Art and Design (MassArt), Massachusetts College of Pharmacy and Health Sciences (MCPHS), Massachusetts Institute of Technology (MIT), New England Conservatory of Music, Northeastern University, Roxbury Community College, Simmons University, University of Massachusetts Boston, Wellesley College, and Wentworth Institute of Technology.

Navigators

“The Navigators Christian Fellowship at Boston University is a community of students and friends who want to know God and Jesus Christ and who want to love and encourage each other while walking through life together in Boston.” — The Navigators Christian Fellowship at Boston University

The ministry has weekly small-group Bible studies and large-group meetings.

Navigators is a 90-year-old international, interdenominational Christian ministry known for its emphasis on discipleship and its motto, “to know Christ and to make him known.”

• Website: bunavs.org

• Leadership

  • Craig Parker, City Leader

  • Rich Brzoska, Campus Director

Chi Alpha

Chi Alpha is a campus ministry that seeks to reconcile students to Christ and build a strong foundation for a lifelong relationship with Him. It is affiliated with the Assemblies of God denomination.

In Boston, there are Chi Alpha Christian Fellowships at Boston College, Boston University, and Massachusetts Institute of Technology (MIT).

• Website: chialpha.com

Christian Union

Christian Union seeks to “bring spiritual transformation and renewal to campus by seeking the Lord, growing in knowledge and love of His Word.” Staff teach “intellectually rigorous Bible courses, disciple students one-on-one, and coach students to develop as Christian leaders.” — Christian Union

Christian Union ministers at Harvard University and Harvard Law School.

• Website: cuglorialaw.org

• Leadership

  • Don Weis, Christian Union Director of Undergraduate Ministry at Harvard

  • Justin Yim, Christian Union Ministry Director at Harvard Law

• Contact: glorialaw@christianunion.org

Coalition for Christian Outreach

Coalition for Christian Outreach is a national student ministry partnering with local churches. Its vision is to see students empowered by the Holy Spirit to live out the public implications of their personal transformation in every sphere of life. They love Jesus intimately, view the world Biblically, live obediently, join in Christ’s restoration of all things, and invite others to do the same.

Locally, the ministry serves students at Boston College and Berklee College of Music and partners with the Church of the Cross.

• Leadership: Garrett Rice, Campus Minister, Boston College

International Students Inc. (ISI)

“International Students, Inc. exists to share Christ’s love with international students and to equip them for effective service in cooperation with the local church and others.” — International Students, About Us

• Leadership: Steve Hope, ISI Boston City Director

• Contact: internationalstudents.org/massachusets

Boston International Student Ministry

“Our mission is to collectively serve international students, scholars, and their families by providing valuable services and activities. … The services we offer consist primarily of friendship partners, holiday host families, seminars, tourism, and ESL classes (conversational and academic). Spiritual activities such as Bible studies and church participation are also offered for those who are interested.” — Boston International Student Ministry, About Us

• Website: ismbostonwest.org

• Contact: Michael Dean

For more information on international student ministry in Boston, see the Emmanuel Gospel Center’s New England’s Book of Acts, Section 2, pp. 103-113.

Reformed University Fellowship (RUF)

“Reformed University Fellowship - (RUF) is a campus ministry that reaches college students from all backgrounds with the hope of Jesus Christ. College is a time when beliefs are explored, decisions are made, and lives are changed. We invite students into authentic relationships and the study of God’s Word.” — Reformed University Fellowship

• Boston University

  • Website: rufbu.com

  • Campus minister: Nathan Dicks

• Harvard University

  • Website: ruf.org/ministry/harvard-university

  • Campus minister: Michael Whitham

• Massachusetts Institute of Technology

  • Website: ruf.org/ministry/massachusetts-institute-of-technology

  • Campus minister: Solomon Kim

Sojourn Collegiate Ministry

Sojourn is a New England campus ministry with a focus on community, justice, and faith. Serving Northeastern University, Boston University, University of Massachusetts, Boston and Tufts University (Bread Coffeehouse).

• Website: sojourncollegiate.com

• Leadership

  • Boston Lead: Linsey Field

  • Executive Director: Tim Hawkins

The Archdiocese of Boston has a Campus Ministry Office with links and information about its many Catholic campus ministries: bostoncatholic.org/chaplaincy-programs/college-campus-ministry.

Athena Grace via Lightstock

Churches with college student ministries or serving college students

Abundant Life Church, Cambridge

A number of college students attend this church led by Pastor Larry Ward. Associate Pastor Kadeem Massiah is experienced in campus ministry.

• Website: alccambridge.org

• Phone: (617) 864-2826

Bethel AME Church

College Corner is Bethel AME’s college ministry.

• Website: bethelame.org/church-school

• Facilitators: Sis. Shironda White & Rev. Carrington

• Phone: ​(617) 524-7900

Boston Chinese Evangelical Church (BCEC)

BCEC has a long history of serving college students.

• Website: bcec.net

• College ministry staff

  • Ryan So, Director Young Adult & College Ministries, (617) 426-5711, x219

  • Chris Horte, Director of Student Ministries, Newton Campus, (617) 243-0100 x207

Central Square Church, Cambridge

The conveniently located congregation tends to have many college students attending.

• Website: centralsquare.church/youngadults

• College ministry staff

  • Jean Shim, Pastor of Young Adults & Ministries

• Phone: 617-420-2232

• Email: info@centralsquare.church

Christ the King Church, Cambridge

Christ the King is centrally located between Harvard and MIT at 99 Prospect St. in Cambridge and supports several Reformed University Fellowship groups on campuses.

• Website: ctkcambridge.org/college

• Phone: (617) 864-5464

Church of the Cross

The campus ministry is a partner with Coalition for Christian Outreach, which is a national student ministry partnering with local churches: ccojubilee.org/about-us.

• Website: cotcboston.org/staffandclergy

• College ministry staff

  • Garrett Rice, Director for Collegiate and Young Adult Ministry

City Life Church

City Life Church serves students from many campuses with community groups, monthly city-wide meetings, and retreats.

• Website: citylifeboston.org/university

• Hyunjo Park and Jamie Lee, University Ministry Interns

• Email: university@citylifeboston.org

Cornerstone Church of Boston

Cornerstone has both young adults and students in its congregation. Its campus ministry contact person is Danny Yoon.

• Website: cornerstoneboston.org/connect/life-stages

Jubilee Christian Church

Jubilee’s College & Young Adult Ministry is called “Influence.”

• Website: jubileeboston.org/influence

• Phone: (617) 296-5683

• Email: connect@jubileeboston.org

Park Street Church (PSC)

PSC partners with Cru Boston to reach undergraduates and InterVarsity to reach graduate students on campus, but college students involved at Park Street Church also participate in other on-campus ministries.

• Ministries

  • College community: parkstreet.org/ministries/college/

  • Internationals: parkstreet.org/ministries/internationals

  • Boston Healthcare Fellowship: healthcarefellowship.org

• Staff

  • Polo Kim, Minister to Internationals

Symphony Church

The Symphony College Congregation meets at 967 Commonwealth Ave. in Boston.

• Website: symphonychurch.com/college

• Email: admin@symphonychurch.com

• Staff

  • Michael Oh, College Pastor

*For more complete information on churches, see our online Church Directory.

Aimee Whitmire via Lightstock

College Campuses & Christian Ministries Serving Them

• Babson College

  • Cru, IVCF

• Berklee College of Music

  • Cru, IVCF, Coalition for Christian Outreach, Berklee House of Prayer

• Boston College

  • Cru, IVCF, Coalition for Christian Outreach, Chi Alpha, Asian Baptist Student Koinonia (ABSK)

• Boston University

  • Cru, IVCF, Navigators, Reformed University Fellowship, Sojourn Collegiate Ministry, Chi Alpha, Asian Baptist Student Koinonia (ABSK)

• Brandeis University

  • Cru, IVCF, Asian Baptist Student Koinonia (ABSK)

• Bunker Hill Community College

  • Cru, IVCF (Christian Fellowship)

• Curry College

  • IVCF - Crossroads, JAM, Office of Spiritual Life

• Emerson College

  • Cru, Emerson Christian Fellowship

  • See nearby Park Street Church, City Life Church, & Cornerstone Church

  • Center for Spiritual Life: emconnect.emerson.edu/organization/spirituallife

• Emmanuel College

  • Cru, IVCF, Mission and Ministry (including Community Service)

• Harvard University

  • Cru, IVCF, Christian Union Gloria, Southern Baptist Chaplaincy, Foursquare Church Chaplain, Reformed University Fellowship (PCA), Asian Baptist Student Koinonia (ABSK), and other denominational chaplaincies. Radcliffe also has an IVCF group.

• Lesley University

  • Cru, IVCF - Christian Fellowship

• Massachusetts College of Art and Design (MassArt)

  • Cru, IVCF

• Massachusetts College of Pharmacy and Health Sciences (MCPHS)

  • Cru, IVCF

• Massachusetts Institute of Technology (MIT)

  • Cru, IVCF, Reformed University Fellowship, Chi Alpha (Baptist Student Fellowship), Asian Baptist Student Koinonia, Octet Collaborative-Christian Study Center, Cambridge Roundtable on Science and Religion (for faculty, contact: dyamash@mit.edu)

• New England Conservatory of Music

  • Cru, IVCF (NEC Christian Fellowship)

• Northeastern University

  • Agape Christian Fellowship (CRU), InterVarsity Christian Fellowship, Asian Baptist Graduate Student Koinonia, Chinese Christian Fellowship, Open Table (Lutheran-Episcopal Campus Ministry), Sojourn Collegiate Ministry, Youth Empowerment Ministry, and YWAM Friends (International Students)

• Roxbury Community College

  • Cru

• Simmons College

  • Cru

• Suffolk University

  • Youth Empowerment Ministry

  • See nearby Park Street Church, City Life Church, and Cornerstone Church

• Tufts University

  • C. Stacey Woods Programming Board (Partnering with IVCF), University Chaplaincy, Sojourn Collegiate Ministry (Bread Coffee House)

• University of Massachusetts, Boston

  • Cru, IVCF, Sojourn Collegiate Ministry, UMB Christians On Campus, First Love UMass, and Life On Campus

• Wellesley College

  • Cru, IVCF, Asian Baptist Student Koinonia (ABSK), Wellesley Symphony Church group, Awaken the Dawn (Christian Acapella Group), Wellesley CityLife Church group

• Wentworth Institute of Technology

  • Cru, Alpha Omega

To find further information about specific campuses and groups, you can typically use a search with the following pattern: “name of school” and “student organizations” (category: religious & spiritual).

Boston Church Directory

The Boston Church Directory lists Christian churches located within the city limits of Boston, Brookline, and Cambridge.

The Directory may be used for developing relationships between members of Boston's Christian community; referrals; finding a church home; research in church planting; and other scholarly, relational, or spiritual purposes.

Contact Rudy Mitchell, Senior Researcher

What does Boston's population growth mean for ministry in the city?

What does Boston's population growth mean for ministry in the city?

by Hanno van der Bijl, Managing Editor

More and more newcomers are flocking to Boston even as the number of churches appears to be leveling off.

The city's population is now growing at a much faster clip than in past years. From 1980 to 1990, the city added about 11,000 people. The increase grew to about 15,000 from 1990 to 2000. It doubled over the next decade to about 30,000 and then tripled from about 80,000 to 90,000 from 2010 to 2020.

The coronavirus pandemic threw a wrench in collecting data for the latest census. But taking into account recent growth trends, the Emmanuel Gospel Center estimates there are now about 700,000 Bostonians.

For much of Boston's past, the number of churches ran parallel to the city's population growth. That shifted in the 20th century during two periods of immigration from the 1870s to the 1920s and then again after 1980. During that time, the number of churches doubled from about 250 in the early part of the century to about 500 in 2000.

In recent years, that rate has slowed, creating new opportunities for Christian ministry.

“There are areas of the city that are seeing significant new developments and population growth, so, there’s opportunity for churches to do more outreach and for new churches to be planted.”

— Rudy Mitchell, senior researcher at EGC

TAKE ACTION

What do you think are some implications of population growth for Christian ministry in Boston?

Share your thoughts with us.

Top 5 Books for Understanding 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.

TAKE ACTION

Volunteer or Intern with Applied Research

Where to Plant a Church in Boston: Areas of Growth

Where to Plant a Church in Boston: Areas of Growth

by Rudy Mitchell and Steve Daman

Want to know where to plant a church in Boston? You might consider Boston’s newest or soon-to-be-built residential growth sites. New neighborhoods and new residents mean new opportunities for planting new churches.

Take a look at these eight neighborhoods of current or immanent growth, based on public and private development plans. Given the general population trends, these are priority areas for outreach and new churches.

Map showing plans for potential expanded neighborhoods, from Imagine Boston Expanding Opportunity, City of Boston, Draft November 2016, p. 25

Neighborhood change is ongoing. Boston’s new neighborhood development will not happen all at once. Some areas have residential developments in process or already completed, like the Seaport District, the South End, Jamaica Plain, and to some extent Allston-Brighton. Other areas, like South Boston and Charlestown, already have many new young professionals and some new housing, but much more will be built in the next five years. Other areas, specifically Suffolk Downs and the Beacon Yards part of Allston, will most likely take more than five more years to develop.

Your geographic and demographic focus. Of course, reaching into newer neighborhoods is not for everyone. Ministry leaders should prayerfully select their geographic focus and adapt their strategies to the types of residents they are called to serve. The church in the city can be adapted in countless ways, and church planters can reach and serve a diversity of current and newer residents because the Gospel is for all people. Congregations may—by their form, style, or language—be better equipped to reach specific groups of people with whom they can make the most impact.

Church planters seeking primarily to reach specific immigrant groups like Nigerians, Brazilians, or Vietnamese, for example, need to know where these nationalities are more concentrated. Churches seeking to serve college students need to find meeting space within walking distance of campuses or in reach of public transportation while being sensitive to the needs, concerns and culture of students. Leaders seeking to reach and serve Boston’s new population growth areas will need to take the time to understand the characteristics, cultures, work, and interests of the people who will be living there.

Here’s a look at eight of the bigger residential development areas across the city:

1. Seaport District by the Waterfront. While there are many new high-rise housing and office buildings being built here, there are very few churches in the area.

2. South End. The northeastern and eastern parts of the South End from the Ink Block to the Boston Medical Center between Albany and Washington Streets will soon have hundreds of new apartments and condos which are being planned and built. Will the South End churches be ready?

3. South Boston from Andrew Square to the Broadway MBTA stations. Although still in the future, “Plan: South Boston Dorchester Avenue” calls for 6,000 to 8,000 new housing units. DJ Properties is also building Washington Square, a mixed use development near Andrew Station with 656 residential units. The nearby Widett Circle and New Market/South Bay areas are also potential major development sites proposed by the City of Boston. Currently there are already many new housing units and new residents around Broadway and in South Boston generally. The neighborhood has few Protestant churches.

Nine-building Washington Square Development with 656 residential units approved and to be completed in the next four years.

4. Charlestown – Sullivan Square and other areas. The Sullivan Square area is one of the six main areas the City of Boston has proposed for major housing expansion. Meanwhile the 1,100 units of the Bunker Hill Housing Development will be totally redeveloped into 3,200 units of mixed housing. Charlestown has very few Protestant churches.

Bunker Hill Housing Development Plans

5. Allston Brighton – Beacon Yards. This is one of the six major areas proposed by the City for development into new expanded neighborhoods. The Boston Landing Campus of New Balance is an area with new residential units and Stop & Shop will be building 1,000 new housing units. Other major housing developments are in the works as well.

Boston Landing in Allston near New Balance (NB Development Group and HYM)

Residential development with 295 units for 2018 opening.

6. Roxbury – from Dudley Square area to Ruggles MBTA station. Coming up in the next several years is the recently approved $500M Tremont Crossing development with over 700 apartments. The nearby Whittier St. Housing Project received funding for a full redevelopment into an expanded mixed income development. Other significant residential developments are also in the works, and Northeastern University is expanding in the area with high-rise dorms.

Tremont Crossing, just one mile from EGC

Whittier Choice redevelopment with 387 units of mixed income housing in three new buildings.

Whittier Choice redevelopment near Ruggles Station.

7. Jamaica Plain – Forest Hills Station. This area is booming with several large new housing developments in various stages of planning and completion. Also, the nearby Washington Street corridor recently completed a new (and controversial) plan which includes potential new residential development in addition to what is already being built in the area. Although there are some thriving churches in this area, because there will be so many new residents there is room for more churches not only here, but throughout Jamaica Plain.

The Residences at Forest Hills

8. Suffolk Downs. In the future, this former racetrack will likely become a whole new community. This massive 161-acre site is one of the six major areas proposed by the city for expansion, and was recently purchased by a developer, HYM Investments. This could become one of the largest developments in the whole region.

Planting now for future harvest. As these new communities emerge across the city, the need to plant new congregations should be high on the list for Christians in Boston as we think about the witness and work of the Kingdom of God over the next few decades.

Take Action

Learn more about the City’s plans for housing new residents.

Connect with the Greater Boston Church Planting Collaborative.