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The assemblage of objects that constitute the publicly visible religious landscape of the United States—houses of worship and a variety of church‐related enterprises—deviates so markedly from its counterparts in other lands that we can regard its uniqueness as a significant argument for American exceptionalism. The diagnostic features in question include the extraordinary number and variety of churches and denominations, their special physical attributes, the near‐random microgeography of churches in urban areas, and, most especially, their nomenclature and the widely distributed signage promoting godliness and religiosity. Such landscape phenomena suggest connections with much‐deeper issues concerning the origin and evolution of American society and culture.
Wilbur Zelinsky (Sun,) studied this question.