Some Exchange Church Community for CrossFit

Ali Huberlie at CrossFit Boston in Brighton, Mass. “CrossFit is family, laughter, love and community,” she said. (Adam Glanzman for The New York Times)
Ali Huberlie at CrossFit Boston in Brighton, Mass. “CrossFit is family, laughter, love and community,” she said. (Adam Glanzman for The New York Times)

Ali Huberlie, a 27-year-old education consultant in Boston, awakens at 4:45 every morning to go to her CrossFit “box,” or gym, where she spends two hours. When she and her boyfriend, whom she met through CrossFit, went apartment-hunting, they chose a neighborhood near their box. This year, as a student at Harvard Business School, Ms. Huberlie wrote a case study about a founder of CrossFit that was incorporated into the school’s curriculum. And when Harvard Divinity School researchers were studying spaces other than churches that function as spiritual communities, they interviewed Ms. Huberlie.

“CrossFit is family, laughter, love and community,” Ms. Huberlie told the researchers, who quoted her in their study, “How We Gather.” “I can’t imagine my life without the people I’ve met through it.”

A for-profit gym franchise founded in 2000 that now has 13,000 licensed operators serving at least two million exercisers, CrossFit — like television, sports fandom and health fads — has become the focus of study by researchers trying to pinpoint what constitutes religiosity in America.

After all, it’s surprisingly hard to say what makes a religion. Ms. Huberlie speaks about her box as others might speak about a church or synagogue community. The same is true of some 12-step program members, and devoted college-football fans. In an increasingly secular America, all sorts of activities and subcultures provide the meaning that in the past, at least as we imagine it, religious communities did.

Any criteria you choose to define religion will quickly reveal its shortcomings. Is it about belief in a deity? Judaism and Christianity have that, but many varieties of Buddhism do not. Existence after death? Mormons believe in that, but plenty of liberal Protestants do not.

Yet consider football. Religion scholars have noted that it brings people together in large crowds to “worship,” and has a weekly holy day and even annual holidays, like N.F.L. draft day and, of course, the Super Bowl.

Casper ter Kuile and Angie Thurston, the Harvard Divinity School students who wrote “How We Gather,” were hosts of a talk this month, “CrossFit as Church?!” with Greg Glassman, co-founder of CrossFit. About 100 people attended, far more of them local CrossFit enthusiasts than ministerial students.

As he spoke to the excited crowd, Mr. Glassman’s remarks at times sounded religious — “We’re the stewards of something,” he said — and salvific, even messianic.

“We’re saving lives, and saving a lot of them,” Mr. Glassman said. “Three hundred fifty thousand Americans are going to die next year from sitting on the couch. That’s dangerous. The TV is dangerous. Squatting isn’t.” He said he has refrained from marketing his own gym equipment because that would hurt his existing suppliers, which would be a “sin.”

In the classic 2000 essay collection “Religion and Popular Culture in America,” scholars argued that activities as diverse as “Star Trek” fandom, dieting fads and football could all constitute religions. But if anything that creates community and engenders passionate devotion can constitute religion, does the word lose all meaning? If everything is religion, then maybe nothing is.

For Joseph L. Price, who teaches religion and popular culture at Whittier College in California, the key criterion is whether a given activity establishes a worldview.

“To what extent is the worldview of the CrossFitters determined by their practices, their aspirations for the perfect body, or for the most fit male or female in the world?” Professor Price said in a recent interview. “Does their aspiration for fitness shape their view of how their world is ordered and organized?”

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SOURCE: The New York Times
Mark Oppenheimer

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