St. Maximos' Hut

Increasingly, there is a tension between municipal zoning restrictions and faith-communities. While enactment and enforcement of such provisions may include a measure of anti-religious animus, the basis for "zoning out" religious institutions is rooted in simple local economics which favor creation of commercial areas that produce tax revenue, as well as jobs and private income to businesses and individuals.
On the other hand, religious entities seeking to reach potential members "where they are", or who are in need of lower cost property frequently eye commercial areas as viable locations. Local jurisdictions, which stand to lose real estate and sales tax revenue when exempt organizations locate in commercial areas, have proven hostile in many locales.
In 2000, Congress passed the Religious Land Use and Institutionalized Persons Act (RLUIPA), which, inter alia provides that "No government shall impose or implement a land use regulation in a manner that treats a religious assembly or institution on less than equal terms with a nonreligious assembly or institution."
This legislation has produced a spate of court challenges to local restrictions, most recently in Titusville, Pa., where city officials are relying on a 1976 regulation to try to prevent the Lighthouse Christian Center from building a new church in the city's commercial district. CNS.com reports on the case, as well as recent rulings in New York and Florida here.

In an article entitled Jesus Junk posted at Crosswalk.com, Phil Cook hits on a theme we've addressed before at The Hut: the large and expanding market for "Christian merchandise". In this short piece, Cook, a producer of Christian television programming, hits the "junk" sold by a number of televangelists. He reports that:

Vials of anointing oil and “miracle water” are still big, as well as prayer cloths, miracle seeds, and gimmicks of all kinds...

While this is an interesting bit of miracle marketing among those who claim to be children of the Reformation, Cook makes a more interesting observation:

....after World II, we experienced an age of real miracles in this country. We had amazing pre-fab housing, miracle drugs, fast food, space age appliances, and instant satisfaction was everywhere. And it changed everyone.

He then notes:

That’s why it’s no wonder that in such a marvelous era, 'miracle ministries' were born. Men and women like Oral Roberts, William Branham, Kathryn Kuhlman, Jack Coe and more exploded on the scene with amazing success. They ignited a new passion for the supernatural and the gifts of the Spirit, and re-energized the church.

Putting aside the temptation to discuss the definition of "church", I think there are two notable themes here. First, the notion of American post-war economic success and expanding consumer satisfaction expressed as "real miracles" invite comment. Secondly, the link between a broad notion of prosperity and vibrant evangelistic "miracle ministries", ministries that used the same media marketing channels as the "miraculous" new products, is one well-worth considering.