For those social justicey pastors who labor for the city, what’s wrong with this picture?
Observant Presbyterians are always part of gatherings at Rutgers Presbyterian Church. But much of the time, so are Roman Catholics and Jews, as well as a smattering of people who consider themselves vaguely spiritual. Valerie Oltarsh-McCarthy, who sat among the congregation listening to a Sunday sermon on the perils of genetically modified vegetables, is, in fact, an atheist.
“It’s something I never thought would happen,” she said of the bond she has forged with the church’s community, if not the tenets of its faith. She was drawn to the church, she said, by “something in the spirit of Rutgers and something in the spirit of the outside world.”
Katharine Butler, an artist, was lured into Rutgers when she walked by a sandwich board on the street advertising its environmental activism. Soon, she was involved in more traditional aspects of the church, too.
“I can’t believe I’m doing this, singing away and all the Jesus-y stuff,” she said. “It was wonderful to find a place larger than me, that’s involved in that and in the community and being of service. It’s nice to find a real community like that.”
Typically, the connective tissue of any congregation is an embrace of a shared faith.
Yet Rutgers, a relatively small church on the Upper West Side of Manhattan, has rejected that. Sharing a belief in God — any God at all — isn’t necessary. Instead, the community there has been cobbled together by a different code of convictions, pulled in by social justice efforts, activism against climate change, meal programs for the homeless and a task force to help refugee families.
Houses of worship — including Christian churches from a range of denominations, as well as synagogues — have positioned themselves as potent forces on progressive issues, promoting activism on social justice causes and inviting in the L.G.B.T.Q. community. But religious scholars said that Rutgers was reaching a new frontier where its social agenda in some ways overshadowed its religious one.
“Rutgers has periodically reinvented itself as the Upper West Side has gone through changes like this,” said James Hudnut-Beumler, a professor of American religious history at Vanderbilt University. “This isn’t the first reinvention. It is one of their more interesting ones.”
The approach at Rutgers reflects how spirituality has shifted in fundamental ways. Those who enter the unassuming brick-and-limestone sanctuary on West 73rd Street find a place for pancake breakfasts, fund-raisers, activism and developing ties to a neighborhood.
“People who otherwise feel marginalized or pushed out by regular congregations, more thoughtful people, say, or those who like to ask questions about faith, started to gather around our congregation,” said the Rev. Andrew Stehlik, the senior pastor at Rutgers.
“Not all of them are deeply interested in becoming yet another member of a denomination,” he added. “They are still coming and worshiping with us. We call them friends of the church. Often, they’re a substantial part of the worshiping community here.”
It seems that the worshiping community could use an injection of people. Mainline Protestant denominations like Presbyterianism have seen their followings diminish in recent years. (Leaders of the Presbyterian Church put out a news release in April announcing that fewer followers were leaving, declaring that they were “encouraged by the slowing trend downward.”)
To address shrinking congregations, some pastors are searching for new ways to use their churches and redefine what fellowship means. Churches have the space and the good will, after all, to commit to community works, social justice or arts and educational projects. And opening their doors in this way can bring in those looking for more than a Bible study class.
Some progressive Reformed and evangelicals are wont to insist that you can’t have the gospel without social justice.
But at churches like Rutgers Presbyterian, you do have social justice without the gospel. And this is not the Democratic Party. It’s a church.
So, where do you draw the line? At what point do you have too much God to be effectively social justice in your church’s orientation? If Rutgers’ pastors came on with the Westminster Confession, they might see unbelievers less inclined to participate in church activities. Or, when does social justice begin to impede God? If Rutgers’ pastors pastors came on with the Westminster Confession, they might see Presbyterians object to a broad church held together by left-wing activism.
Whatever the answer, a line exists. Or you can put churches on a spectrum. Either way, the gospel is not identical to social justice. Mainline Protestantism is example number one.