A VOLLEY FROM THE CANON, NUMBER 101
“Liturgy”
Shamelessly adapted from a sermon by the Rt. Rev. Catherine Waynick
Camp Allen, Texas, June 3, 2011
When you go to seminary, you learn important stuff, like the origin of words in Latin and Greek. For example, you learn that the word liturgy comes from Greek, liturgia, and that, while it means “a work of the people,” it originally referred to a public work produced at private expense. If a wealthy man traveled a certain route often, he might have a bridge built across a stream. That bridge would be for everyone to use, but he paid for it. Or one might have a play produced to honor Dionysus, but the public would be invited. That sort of thing.
So public worship is the work of the people, not the performance of the clergy. All of us are the actors: Heaven is the audience. That is important for us to know if we are to understand why we do this common act in the ways that we do.
However, there is a deeper, more theological origin for liturgy that renders it even more meaningful. Jesus, an individual of means, if you will, wanted to build a bridge, not for his own use, but for the benefit of the public. The entire public. Anyone who cares to cross. That bridge leads from earth to heaven, with all that entails in this life and the next. That bridge is himself, in the miracle and the sacrament of Incarnation. It is a work for the public, paid for by an individual.
Whenever we participate in our liturgy, we might find it even richer and more meaningful for us if we first remember HIS liturgy.
Sunday, June 5, 2011
A Volley from the Canon, Number 100 The Pearl
A VOLLEY FROM THE CANON, NUMBER 100
“A PEARL OF GREAT VALUE”
Shamelessly adapted from a sermon by the Rt. Rev. Catherine Waynick
Camp Allen, Texas, June 3, 2011
“Again, the kingdom of heaven is like a merchant seeking fine pearls, and upon finding one pearl of great value, he went and sold all that he had, and bought it.”
Matthew 13:44-46
We are familiar with this tiny parable, and we have heard the dominant explication of it many times. The Kingdom of Heaven, or our salvation, is the Pearl of Great Value. We are like the merchant, and we must be willing to give up all that we have in order to possess that treasure. There is nothing wrong with that. The treasure of our salvation is free, by God’s grace, yet it is costly beyond measure. We know that.
However, there is another way of looking at the parable (isn’t there always?). In this understanding, Jesus is describing the Kingdom economy itself, not our means of entering it. His purpose is expository, not didactic. HE is the merchant seeking fine pearls. And YOU are the Pearl of Great Value. Yes, you. He gave up all—for you.
We are Incarnation people, we Episcopalians. It is our favorite doctrine. Among Christians, we are friendliest to the world as God has created, sustained, and redeemed it. We are awed and appreciative of the fact that, in the Incarnation, Christ took our fleshly nature upon him and became one of us. He put aside Heaven, and divinity, and immortality. He suffered, on our behalf, discomforts, pain, and even death.
But “even,” (says Bishop Cate) “had Jesus died in his bed,” his sacrifice would have been astounding. He gave up Heaven for Earth. (“God so loved the world….”) For each one of us.
You think you have a face only a mother could love? Think again. You’re a pearl.
“A PEARL OF GREAT VALUE”
Shamelessly adapted from a sermon by the Rt. Rev. Catherine Waynick
Camp Allen, Texas, June 3, 2011
“Again, the kingdom of heaven is like a merchant seeking fine pearls, and upon finding one pearl of great value, he went and sold all that he had, and bought it.”
Matthew 13:44-46
We are familiar with this tiny parable, and we have heard the dominant explication of it many times. The Kingdom of Heaven, or our salvation, is the Pearl of Great Value. We are like the merchant, and we must be willing to give up all that we have in order to possess that treasure. There is nothing wrong with that. The treasure of our salvation is free, by God’s grace, yet it is costly beyond measure. We know that.
However, there is another way of looking at the parable (isn’t there always?). In this understanding, Jesus is describing the Kingdom economy itself, not our means of entering it. His purpose is expository, not didactic. HE is the merchant seeking fine pearls. And YOU are the Pearl of Great Value. Yes, you. He gave up all—for you.
We are Incarnation people, we Episcopalians. It is our favorite doctrine. Among Christians, we are friendliest to the world as God has created, sustained, and redeemed it. We are awed and appreciative of the fact that, in the Incarnation, Christ took our fleshly nature upon him and became one of us. He put aside Heaven, and divinity, and immortality. He suffered, on our behalf, discomforts, pain, and even death.
But “even,” (says Bishop Cate) “had Jesus died in his bed,” his sacrifice would have been astounding. He gave up Heaven for Earth. (“God so loved the world….”) For each one of us.
You think you have a face only a mother could love? Think again. You’re a pearl.
A Volley from the Canon, Number 99 Say It
A VOLLEY FROM THE CANON, NUMBER 99
“IT GOES WITHOUT SAYING”
Shamelessly adapted from a sermon by the Rt. Rev. Catherine Waynick
Camp Allen, Texas, June 3, 2011
The man near death was in his 60’s. His doctor called the chaplain because his cancer patient “should have” died days earlier, and was in great pain, but seemed to have something unresolved. Perhaps the chaplain could help him. Upon her visit, he came out with it immediately. He didn’t know if his father ever loved him or not. The father had never said so, and it bothered the man. It happened that the patient’s father, in his eighties, was still alive, residing in a care facility not too far away. The chaplain called and explained the situation. “Could you possibly come?” she asked.
He got someone to drive him, and came to his son’s bedside. “I thought you always knew that everything I ever did was for you—all the work, and travel. I wanted a better life for you. I love you, and I’ve always loved you, and I always will love you.” They visited for a while, and the father, tired, returned to his own facility.
In less than twenty minutes, the patient died peacefully.
Whenever we say, “It goes without saying,” we then go ahead and say it. We have to, because nothing actually goes without saying. We need to say what we mean, what we think, what we feel—otherwise, how is anyone to know? We have to say we love one another. We have to say we are sorry. We have to ask for forgiveness. We have to say we forgive.
We are believers in Jesus. Everybody knows that, right? We go to church. We give to the church. We try to live according to God’s way. Our friends understand that, certainly our family does. It goes without saying.
Yes, too often, it does. But in our Baptismal Covenant, vows we renew on a regular basis, we promise to share “by word and example” the Good News of God in Christ. Note that it does not say, “by word OR deed.” We are inclined to make an option out of an inclusive.
We are unlikely to take to shouting praises to Jesus from rooftops. That is not our style, and likely not all that effective, anyway. But we are clever people.
We can figure out when the time is right, the opportunity presented, to tell the people who need to know where we stand on important matters. We worm our golf scores into conversations, surely we can manage this.
It goes WITH saying.
“IT GOES WITHOUT SAYING”
Shamelessly adapted from a sermon by the Rt. Rev. Catherine Waynick
Camp Allen, Texas, June 3, 2011
The man near death was in his 60’s. His doctor called the chaplain because his cancer patient “should have” died days earlier, and was in great pain, but seemed to have something unresolved. Perhaps the chaplain could help him. Upon her visit, he came out with it immediately. He didn’t know if his father ever loved him or not. The father had never said so, and it bothered the man. It happened that the patient’s father, in his eighties, was still alive, residing in a care facility not too far away. The chaplain called and explained the situation. “Could you possibly come?” she asked.
He got someone to drive him, and came to his son’s bedside. “I thought you always knew that everything I ever did was for you—all the work, and travel. I wanted a better life for you. I love you, and I’ve always loved you, and I always will love you.” They visited for a while, and the father, tired, returned to his own facility.
In less than twenty minutes, the patient died peacefully.
Whenever we say, “It goes without saying,” we then go ahead and say it. We have to, because nothing actually goes without saying. We need to say what we mean, what we think, what we feel—otherwise, how is anyone to know? We have to say we love one another. We have to say we are sorry. We have to ask for forgiveness. We have to say we forgive.
We are believers in Jesus. Everybody knows that, right? We go to church. We give to the church. We try to live according to God’s way. Our friends understand that, certainly our family does. It goes without saying.
Yes, too often, it does. But in our Baptismal Covenant, vows we renew on a regular basis, we promise to share “by word and example” the Good News of God in Christ. Note that it does not say, “by word OR deed.” We are inclined to make an option out of an inclusive.
We are unlikely to take to shouting praises to Jesus from rooftops. That is not our style, and likely not all that effective, anyway. But we are clever people.
We can figure out when the time is right, the opportunity presented, to tell the people who need to know where we stand on important matters. We worm our golf scores into conversations, surely we can manage this.
It goes WITH saying.
A Volley from the Canon, Number 98 Last/First
A VOLLEY FROM THE CANON, NUMBER 98
“The First Shall Be Last”
When Mike Abrashoff (It’s Your Ship)took command of his U. S. Navy warship, he noticed at his first meal aboard ship that all his officers broke in at the head of the line to be served. He knew that was the Navy tradition, but he deliberately held back until all his crew had been served. One of the officers came back to give him a nudge, letting him know that, as Commander, he was entitled to go first. Mike declined, and told the officer that, as Commander, he was responsible for the well-begin of all the crew, and if the galley ran out of anything, and if anyone had to go without, it would be he, the Commander. He made no point of this, only the example of his own behavior.
At the next meal, all of his officers joined him at the end of the cafeteria line. Crew morale began to grow from that point.
I don’t know what, if anything, this has to do with life in the Episcopal Church. I’m just sayin’.
“The First Shall Be Last”
When Mike Abrashoff (It’s Your Ship)took command of his U. S. Navy warship, he noticed at his first meal aboard ship that all his officers broke in at the head of the line to be served. He knew that was the Navy tradition, but he deliberately held back until all his crew had been served. One of the officers came back to give him a nudge, letting him know that, as Commander, he was entitled to go first. Mike declined, and told the officer that, as Commander, he was responsible for the well-begin of all the crew, and if the galley ran out of anything, and if anyone had to go without, it would be he, the Commander. He made no point of this, only the example of his own behavior.
At the next meal, all of his officers joined him at the end of the cafeteria line. Crew morale began to grow from that point.
I don’t know what, if anything, this has to do with life in the Episcopal Church. I’m just sayin’.
A Volley from the Canon, Number 97 Best Church
A Volley from the Canon, Number 97
“Best #*&^ Church in the Diocese”
Archdeacon Perrizo and I recently attended our professional organization meeting, the Conference of Diocesan Executives (CODE), for staff who report directly to a diocesan bishop. We count on this event for great networking opportunities, meaningful worship, and inspiring sessions on various aspects of our work. This year was no exception.
We had two keynote speakers, both of whom you’ll see me quoting in the weeks to come: first, the Presiding Bishop preached and later spoke after dinner on “Leadership for a Changing World,” the theme of the conference. We had also been asked to read a book, It’s Your Ship, by retired Navy Commander Mike Abrashoff. He spoke the following morning on his experiences with leadership, assuming command of a Navy vessel surrounding the Gulf Wars period.
When Abrashoff took command of his ship, he was distressed to see his crew cheer the departure of his predecessor, an unprecedented lapse in morale and respect. The ship was near the bottom of just about every measure the Navy applied to it (and his getting assigned to it was not a sign of his being the military’s brightest and best hope!), but it particularly tanked in crew morale and re-enlistment. Mike was certain of little, but one sure thing was, he did not want to be dissed when his two years’ tenure was up as the previous commander had been. He also learned very quickly that his job was not to be liked: it was to lead his mixed gender crew well, keep them safe, and help them to serve as effectively as possible. He needed to be respected, maybe even admired, but he certainly did not need to be feared!
He truly wanted to know what was going on with the crew, and so he defied Navy tradition by “interviewing” all of his crew individually, to learn about them, their hopes, their needs, their concerns. He invited each one to his state-room, a place few had ever seen. He prowled the ship, not looking for errors to reprimand people for, but for good work to praise. Gradually, the crew stopped looking at their shoes when he passed, and began to look him in the eye. They began to talk to him, too, and had a number of very effective suggestions on how to operate the ship and its equipment more efficiently. He sent his galley staff to chef school in San Francisco. He began to focus on getting the training his crew needed to advance and meet their personal goals. In short order, they began to excel in all the Navy’s evaluations.
One thing Abrashoff taught his crew was to greet visitors by saying, “Welcome aboard the best damn ship in the Navy.” Guests got a kick out of it, and there were more and more of them as dining improved. At first, it was a ludicrous statement, but gradually, it came to have real meaning to the crew. They came to believe it, and they came to live into it.
First, I commend Abrashoff’s book to you for an interesting and quick read. There is far more kinship between the U. S. Navy and the Episcopal Church than we might want to think! Second, I am struck by this demonstration of the power of positive messages and the widespread effects of improved morale in an organization. As a body, we Episcopalians have been much beset-upon (in large measure, by ourselves) in recent years; we could do with a bit of encouragement. Third, I note the importance of those in positions of leadership getting to know their “crew.” The leader is one person, and as such can do only so much. The crew (Abrashoff had 300+) can accomplish astronomically more than that—if they are freed and equipped to do so!
I’m not so sure the church can benefit from greeting visitors with “Welcome to the best damn church in the diocese!” That is not something we ought to say out loud at the church door. But on the inside, I long for the day when we might mean it.
We already have the gourmet dining.
“Best #*&^ Church in the Diocese”
Archdeacon Perrizo and I recently attended our professional organization meeting, the Conference of Diocesan Executives (CODE), for staff who report directly to a diocesan bishop. We count on this event for great networking opportunities, meaningful worship, and inspiring sessions on various aspects of our work. This year was no exception.
We had two keynote speakers, both of whom you’ll see me quoting in the weeks to come: first, the Presiding Bishop preached and later spoke after dinner on “Leadership for a Changing World,” the theme of the conference. We had also been asked to read a book, It’s Your Ship, by retired Navy Commander Mike Abrashoff. He spoke the following morning on his experiences with leadership, assuming command of a Navy vessel surrounding the Gulf Wars period.
When Abrashoff took command of his ship, he was distressed to see his crew cheer the departure of his predecessor, an unprecedented lapse in morale and respect. The ship was near the bottom of just about every measure the Navy applied to it (and his getting assigned to it was not a sign of his being the military’s brightest and best hope!), but it particularly tanked in crew morale and re-enlistment. Mike was certain of little, but one sure thing was, he did not want to be dissed when his two years’ tenure was up as the previous commander had been. He also learned very quickly that his job was not to be liked: it was to lead his mixed gender crew well, keep them safe, and help them to serve as effectively as possible. He needed to be respected, maybe even admired, but he certainly did not need to be feared!
He truly wanted to know what was going on with the crew, and so he defied Navy tradition by “interviewing” all of his crew individually, to learn about them, their hopes, their needs, their concerns. He invited each one to his state-room, a place few had ever seen. He prowled the ship, not looking for errors to reprimand people for, but for good work to praise. Gradually, the crew stopped looking at their shoes when he passed, and began to look him in the eye. They began to talk to him, too, and had a number of very effective suggestions on how to operate the ship and its equipment more efficiently. He sent his galley staff to chef school in San Francisco. He began to focus on getting the training his crew needed to advance and meet their personal goals. In short order, they began to excel in all the Navy’s evaluations.
One thing Abrashoff taught his crew was to greet visitors by saying, “Welcome aboard the best damn ship in the Navy.” Guests got a kick out of it, and there were more and more of them as dining improved. At first, it was a ludicrous statement, but gradually, it came to have real meaning to the crew. They came to believe it, and they came to live into it.
First, I commend Abrashoff’s book to you for an interesting and quick read. There is far more kinship between the U. S. Navy and the Episcopal Church than we might want to think! Second, I am struck by this demonstration of the power of positive messages and the widespread effects of improved morale in an organization. As a body, we Episcopalians have been much beset-upon (in large measure, by ourselves) in recent years; we could do with a bit of encouragement. Third, I note the importance of those in positions of leadership getting to know their “crew.” The leader is one person, and as such can do only so much. The crew (Abrashoff had 300+) can accomplish astronomically more than that—if they are freed and equipped to do so!
I’m not so sure the church can benefit from greeting visitors with “Welcome to the best damn church in the diocese!” That is not something we ought to say out loud at the church door. But on the inside, I long for the day when we might mean it.
We already have the gourmet dining.
A Volley from the Canon, Number 95 Growth and Decline 5
A VOLLEY FROM THE CANON, NUMBER 95
A SUMMARY OF CONCLUSIONS ABOUT THE DATA ON GROWING AND DECLINING CONGREGATIONS
Source: Kirk Hadaway, FACT 2010 Survey
THINGS THAT HELP FOSTER GROWTH (not in order of strength)
1. The presence of younger members in the congregation.
2. Diversity in the racial make-up of the congregation.
3. An Hispanic or Asian/Pacific membership
4. Newness of the church, or newness of the neighborhood
5. A clear sense of mission.
6. Spiritual vitality.
7. Joyful worship
8. A clear theological position, especially among the most “liberal” congregations.
9. Willingness to change to meet new challenges.
10. Ability to manage and reduce conflict.
11. Involvement of children in worship.
12. The congregation desiring growth.
13. Technical savvy, and using modern technologies
14. Both lay members and clergy actively recruit members.
15. Special programs and events.
16. Follow-up to visitors.
17. Attention to adult formation
18. Events for young adults.
19. Emphasis on personal prayer and parents talking to children about faith
20. Adequate clergy attention (multiple clergy, full-time clergy).
21. Clergy active in community life.
22. Members rotate leadership roles.
23. Clergy serving 3 to 10 years in the congregation (returns diminish after that).
24. Lower percentage of budget spent on buildings.
25. Not kneeling.
A SUMMARY OF CONCLUSIONS ABOUT THE DATA ON GROWING AND DECLINING CONGREGATIONS
Source: Kirk Hadaway, FACT 2010 Survey
THINGS THAT HELP FOSTER GROWTH (not in order of strength)
1. The presence of younger members in the congregation.
2. Diversity in the racial make-up of the congregation.
3. An Hispanic or Asian/Pacific membership
4. Newness of the church, or newness of the neighborhood
5. A clear sense of mission.
6. Spiritual vitality.
7. Joyful worship
8. A clear theological position, especially among the most “liberal” congregations.
9. Willingness to change to meet new challenges.
10. Ability to manage and reduce conflict.
11. Involvement of children in worship.
12. The congregation desiring growth.
13. Technical savvy, and using modern technologies
14. Both lay members and clergy actively recruit members.
15. Special programs and events.
16. Follow-up to visitors.
17. Attention to adult formation
18. Events for young adults.
19. Emphasis on personal prayer and parents talking to children about faith
20. Adequate clergy attention (multiple clergy, full-time clergy).
21. Clergy active in community life.
22. Members rotate leadership roles.
23. Clergy serving 3 to 10 years in the congregation (returns diminish after that).
24. Lower percentage of budget spent on buildings.
25. Not kneeling.
A Volley from the Canon, Number 94 Growth and Decline 4
A VOLLEY FROM THE CANON, NUMBER 94
EPISCOPAL CHURCH GROWTH AND DECLINE, PART IV
FACTORS THAT CAUSE CONGREGATIONS TO DECLINE
1. Conflict in the congregation.
Among those congregations reporting a decline in attendance,
23% report “little or no” conflict, sloping up to
77% reporting “greatest conflict.”
2. The source of conflict is most likely to be the priest’s leadership style (58% declining) or budget woes (58%), and more distantly be ordination of gay clergy (39%) among those reporting the most serious conflict.
3. When congregations always kneel for prayer, 30% are growing. Among those who never or seldom kneel for prayer, 45% are growing. (Could these also be affected by other factors, such as newness or younger age?)
4. Leaders holding onto key positions contributes to membership decline.
Where there is a lot of leadership post rotation, 22% are declining.
Where there is a small amount of rotation, 36% are declining.
Where the same people tend to serve in the same roles, 50% are declining.
5. High proportion of spending on building maintenance relates to declining membership.
If 10% or less of budget goes to B&G, 23% are declining.
If 50% or more of budget goes to B&G, 50% are declining, with stair-step intervals in
between.
6. If clergy leave too soon, or stay too long, the congregation declines.
When the rector or vicar was called in the past three years, under 20% are growing.
When the rector or vicar was called four to ten years ago, the scale ranges from 38% growing (at ten years) to 51% growing (four years). After ten years, the percentage growing drops to 27
7. Reducing clergy attention accompanies decline.
When congregations have an interim, or no priest, 51% are declining.
When there is a part-time or retired priest, 47% are declining.
Where there is one priest, 32% are declining.
Where there are multiple priests on staff, 24% are declining.
EPISCOPAL CHURCH GROWTH AND DECLINE, PART IV
FACTORS THAT CAUSE CONGREGATIONS TO DECLINE
1. Conflict in the congregation.
Among those congregations reporting a decline in attendance,
23% report “little or no” conflict, sloping up to
77% reporting “greatest conflict.”
2. The source of conflict is most likely to be the priest’s leadership style (58% declining) or budget woes (58%), and more distantly be ordination of gay clergy (39%) among those reporting the most serious conflict.
3. When congregations always kneel for prayer, 30% are growing. Among those who never or seldom kneel for prayer, 45% are growing. (Could these also be affected by other factors, such as newness or younger age?)
4. Leaders holding onto key positions contributes to membership decline.
Where there is a lot of leadership post rotation, 22% are declining.
Where there is a small amount of rotation, 36% are declining.
Where the same people tend to serve in the same roles, 50% are declining.
5. High proportion of spending on building maintenance relates to declining membership.
If 10% or less of budget goes to B&G, 23% are declining.
If 50% or more of budget goes to B&G, 50% are declining, with stair-step intervals in
between.
6. If clergy leave too soon, or stay too long, the congregation declines.
When the rector or vicar was called in the past three years, under 20% are growing.
When the rector or vicar was called four to ten years ago, the scale ranges from 38% growing (at ten years) to 51% growing (four years). After ten years, the percentage growing drops to 27
7. Reducing clergy attention accompanies decline.
When congregations have an interim, or no priest, 51% are declining.
When there is a part-time or retired priest, 47% are declining.
Where there is one priest, 32% are declining.
Where there are multiple priests on staff, 24% are declining.
A Volley from the Canon, Number 93 Growth and Decline 3
A VOLLEY FROM THE CANON, NUMBER 93
EPISCOPAL CHURCH GROWTH AND DECLINE, PART III
SIGNIFICANT CORRELATIONS WITH CHURCH GROWTH!
1. Gotta have joyful worship!
Not, to slightly joyful—8% growing
Somewhat joyfull—25%
Quite joyful—33%
Very joyful—39%
2. Members involved in evangelism—a very big factor
Not at all—21% growing
A little—22% growing
Some—35% growing
Quite a bit—54%
A lot—64%
3. Special Events and Programs are good
Never held—17% growing
Once or twice—31%
Several times a year—38%
Once a month or more—43%
4. Emphasis on Adult Formation
None—22% growing
Some—31%
A lot—40%
A specialty—37%
5. Emphasis on YOUNG Adult Activities Helps
None—27% growing
Some—37%
A lot—37%
A specialty—50%
6. Contacts of Newcomers Help! (Don’t leave it all to clergy!)
No contacts—20% growing
One type contact—33%
Two types of contact—37%
Three types of contact—36%
Four types of contact—38%
Five types of contact—50%
EPISCOPAL CHURCH GROWTH AND DECLINE, PART III
SIGNIFICANT CORRELATIONS WITH CHURCH GROWTH!
1. Gotta have joyful worship!
Not, to slightly joyful—8% growing
Somewhat joyfull—25%
Quite joyful—33%
Very joyful—39%
2. Members involved in evangelism—a very big factor
Not at all—21% growing
A little—22% growing
Some—35% growing
Quite a bit—54%
A lot—64%
3. Special Events and Programs are good
Never held—17% growing
Once or twice—31%
Several times a year—38%
Once a month or more—43%
4. Emphasis on Adult Formation
None—22% growing
Some—31%
A lot—40%
A specialty—37%
5. Emphasis on YOUNG Adult Activities Helps
None—27% growing
Some—37%
A lot—37%
A specialty—50%
6. Contacts of Newcomers Help! (Don’t leave it all to clergy!)
No contacts—20% growing
One type contact—33%
Two types of contact—37%
Three types of contact—36%
Four types of contact—38%
Five types of contact—50%
A Volley from the Canon, Number 92 Growth and Decline 2
A VOLLEY FROM THE CANON, 92
EPISCOPAL CHURCH GROWTH AND DECLINE, PART II
FACTORS LEADING TO GROWTH
1. Newer Congregations grow more:
67% of those established since 1993 are growing.
53% , established 1969—1992
25%, established 1946—1968
26%, established 1901—1945
35% , established pre 1900
2. Location means—a little.
Newer suburbs or downtown congregations-- 39% are growing
Rural area, small town, small city—34-35% are growing
Older suburb or older residential area—25%
3. Churches with lots of newcomers are likely to grow (duh!):
(I won’t cloud those waters with numbers.)
4. Tech savy helps (email, website, podcasts, Twitter, etc.):
No or one kind—21% are growing
Two types—32%
Three types—38^
Four or more types—44%
5. Wanting growth does help:
Congregation not supportive of growth—21% growing anyway
Congregations somewhat supportive—31% growing
Congregations strongly supportive—39% growing
6. Variety in Sunday morning worship helps some:
Where there is one service—35% are growing
Where multiple services are similar—29%
Where multiple services are somewhat different—29%
Where multiple services are very different—39%
EPISCOPAL CHURCH GROWTH AND DECLINE, PART II
FACTORS LEADING TO GROWTH
1. Newer Congregations grow more:
67% of those established since 1993 are growing.
53% , established 1969—1992
25%, established 1946—1968
26%, established 1901—1945
35% , established pre 1900
2. Location means—a little.
Newer suburbs or downtown congregations-- 39% are growing
Rural area, small town, small city—34-35% are growing
Older suburb or older residential area—25%
3. Churches with lots of newcomers are likely to grow (duh!):
(I won’t cloud those waters with numbers.)
4. Tech savy helps (email, website, podcasts, Twitter, etc.):
No or one kind—21% are growing
Two types—32%
Three types—38^
Four or more types—44%
5. Wanting growth does help:
Congregation not supportive of growth—21% growing anyway
Congregations somewhat supportive—31% growing
Congregations strongly supportive—39% growing
6. Variety in Sunday morning worship helps some:
Where there is one service—35% are growing
Where multiple services are similar—29%
Where multiple services are somewhat different—29%
Where multiple services are very different—39%
A Volley from the Canon, Number 91 Growth and Decline 1
A VOLLEY FROM THE CANON, NUMBER 91
EPISCOPAL CHURCH GROWTH AND DECLINE, PART I
Kirk Hadaway, the man who crunches your Annual Parish Report numbers for Church Center, has also tallied a survey that went out to all Episcopal congregations, netting a high response rate. Comparing the responses of those congregations to his own data on whether the parish is growing or declining, he has produced some interesting, though not terribly surprising, findings. I’ll cluster these and dole them out in several doses over the next few weeks.
First of all, in case you missed it, we suffered a serious hit in membership relative to population in the early 2000’s to the present (it isn’t over yet), as severe as the one we experienced in the first half of the 1970’s. We rebounded from that earlier one, as well as from two much smaller dips in the late 1980’s and the late 1990’s. It remains to be seen whether and when we will bounce back from this present one.
EPISCOPAL CHURCH AND AGE
We are an “old” church, and getting older. Only our median-age adults, 35-49, mirror the society (19% vs. 22% U. S. population at large.) At either end of the spectrum, there is a big skewer. While 28% of the U. S. are children and youth, only 15% of Episcopalians are. While 13% of Americans are seniors, 30% of Episcopalians are. Some 20% of Americans are young adults, but 10% of Episcopalians are (our missing age group!). While 18% in the U. S. are in middle age, 26% of Episcopalians are.
The “bad news” is: congregations of elderly are less likely to grow. In congregations with 30% or less elderly members, 63% reported membership growth. However, in congregations with 75% or more elderly, only 30% reported membership growth. (But hey! SOME churches of elderly ARE growing!)
EPISCOPAL CHURCH AND RACE
We remain a strongly white, non-Hispanic church (87%). African-Americans comprise 6.3%; Hispanics 3.3%; Asians/Pacific 1.4%; Multi-racial 1.1%, and Native American .8%. However, looking at growth: growth among whites has been only 3 % in the first decade of this millennium ; for blacks, 13%; Asians 33%; Hispanics 34%; other races 31%. So we are becoming more diverse racially over-all.
Among those groups, but predominance in congregations, the Hispanic congregations (53% are growing) and Asian congregations (50%) are experiencing the most growth , with multiple race ones close behind (44%). Thirty-five percent of Anglo congregations are growing, and 32% of black ones, but only 27% of Native American congregations.
EPISCOPAL CHURCH GROWTH AND DECLINE, PART I
Kirk Hadaway, the man who crunches your Annual Parish Report numbers for Church Center, has also tallied a survey that went out to all Episcopal congregations, netting a high response rate. Comparing the responses of those congregations to his own data on whether the parish is growing or declining, he has produced some interesting, though not terribly surprising, findings. I’ll cluster these and dole them out in several doses over the next few weeks.
First of all, in case you missed it, we suffered a serious hit in membership relative to population in the early 2000’s to the present (it isn’t over yet), as severe as the one we experienced in the first half of the 1970’s. We rebounded from that earlier one, as well as from two much smaller dips in the late 1980’s and the late 1990’s. It remains to be seen whether and when we will bounce back from this present one.
EPISCOPAL CHURCH AND AGE
We are an “old” church, and getting older. Only our median-age adults, 35-49, mirror the society (19% vs. 22% U. S. population at large.) At either end of the spectrum, there is a big skewer. While 28% of the U. S. are children and youth, only 15% of Episcopalians are. While 13% of Americans are seniors, 30% of Episcopalians are. Some 20% of Americans are young adults, but 10% of Episcopalians are (our missing age group!). While 18% in the U. S. are in middle age, 26% of Episcopalians are.
The “bad news” is: congregations of elderly are less likely to grow. In congregations with 30% or less elderly members, 63% reported membership growth. However, in congregations with 75% or more elderly, only 30% reported membership growth. (But hey! SOME churches of elderly ARE growing!)
EPISCOPAL CHURCH AND RACE
We remain a strongly white, non-Hispanic church (87%). African-Americans comprise 6.3%; Hispanics 3.3%; Asians/Pacific 1.4%; Multi-racial 1.1%, and Native American .8%. However, looking at growth: growth among whites has been only 3 % in the first decade of this millennium ; for blacks, 13%; Asians 33%; Hispanics 34%; other races 31%. So we are becoming more diverse racially over-all.
Among those groups, but predominance in congregations, the Hispanic congregations (53% are growing) and Asian congregations (50%) are experiencing the most growth , with multiple race ones close behind (44%). Thirty-five percent of Anglo congregations are growing, and 32% of black ones, but only 27% of Native American congregations.
A Volley from the Canon, Number 90 t'he Jerusalem Project
ST. NICHOLAS BRINGS GIFTS TO CHRISTIAN CHILDREN IN THE MIDDLE-EAST
The Feast of St. Nicholas is coming upon us soon (December 6). What plans are you making in your congregation to honor the favorite saint of children everywhere and to teach about his fabled concern for the poor and the homeless prior to the onslaught of the annual national consumer mania?
The American Friends of the Society of Jerusalem has devised a plan to help foster the true cause of St. Nicholas and help the Episcopal Diocese of Jerusalem minister to the people of the Holy Land at the same time. They are providing materials for a St. Nicholas Festival and Pageant (feel free to create your own observation as well), which could take place on the First Sunday of Advent or the actual Feast Day itself, which is on a Monday this year. Materials are available at their website:
http://www.afedj.org/StNicholasDay2010_2.html
The Diocese of Jerusalem serves Christians in Israel, Palestine, Lebanon, Jordan, and Syria, where the Christian population dwindles annually due to the extraordinarily difficult political, economic, and social conditions in all of those countries. In the midst of such complex challenges, the Diocese operates schools, hospitals, orphanages, economic development projects, and of course parishes. But the difficulties are great. What would the Holy Land be like without an indigenous Christian presence? That reality may come upon us if help does not come soon and generously to our church in the region.
In the spirit of St. Nicholas, a special offering to support the ministries of the Diocese of Jerusalem would be most welcome and a fitting start to the Advent season. Contributions may be sent directly to the Diocese, through its website http://www.j-diocese.org/ or through the American Friends at http://www.afedj.org/ In both cases, there is provision for direct online contributions, so that the congregational offering and individual donations as well will be easy to deliver. Check out the ideas and make sure your Christian Formation leaders have access to them, too!
A blessed St. Nicholas Day to all!
The Feast of St. Nicholas is coming upon us soon (December 6). What plans are you making in your congregation to honor the favorite saint of children everywhere and to teach about his fabled concern for the poor and the homeless prior to the onslaught of the annual national consumer mania?
The American Friends of the Society of Jerusalem has devised a plan to help foster the true cause of St. Nicholas and help the Episcopal Diocese of Jerusalem minister to the people of the Holy Land at the same time. They are providing materials for a St. Nicholas Festival and Pageant (feel free to create your own observation as well), which could take place on the First Sunday of Advent or the actual Feast Day itself, which is on a Monday this year. Materials are available at their website:
http://www.afedj.org/StNicholasDay2010_2.html
The Diocese of Jerusalem serves Christians in Israel, Palestine, Lebanon, Jordan, and Syria, where the Christian population dwindles annually due to the extraordinarily difficult political, economic, and social conditions in all of those countries. In the midst of such complex challenges, the Diocese operates schools, hospitals, orphanages, economic development projects, and of course parishes. But the difficulties are great. What would the Holy Land be like without an indigenous Christian presence? That reality may come upon us if help does not come soon and generously to our church in the region.
In the spirit of St. Nicholas, a special offering to support the ministries of the Diocese of Jerusalem would be most welcome and a fitting start to the Advent season. Contributions may be sent directly to the Diocese, through its website http://www.j-diocese.org/ or through the American Friends at http://www.afedj.org/ In both cases, there is provision for direct online contributions, so that the congregational offering and individual donations as well will be easy to deliver. Check out the ideas and make sure your Christian Formation leaders have access to them, too!
A blessed St. Nicholas Day to all!
A Volley from the Canon, Number 89 An Encounter
A VOLLEY FROM THE CANON, NUMBER 89
REFLECTIONS ON AN ENCOUNTER
The flight from LaGuardia to Detroit was full, and I was glad to have my window seat so that I could rest my head against the bulkhead to sleep. My row-mates were already seated. The Man in the Middle, a handsome, well-dressed, young (twenties) Indian man, was already chatting with the Aisle Seat. I slipped in, and he soon turned to me.
“So, what do you do?”
Moral dilemma number one for the morning: Do I tell the truth and deal with the consequences, or do I lie and then have to make up dozens of further lies to cover it? I really don’t know much about any other profession. I told the truth.
My new friend’s face lit up with excitement. He had himself a real, live priest, cornered in the window seat, unable to escape until we arrived in Detroit. He dived right into the deep end of the conversational pool.
“How do you define God?” he wanted to know.
I must admit, my first thought, regretfully eyeing the bulkhead where I had intended to rest my head, was “Oh, xxxx.” It was the word “define” that threw me—it sounds so rigid and boxed in, something I don’t want to apply to God.
But the Voice inside my head reproved me. “Don’t say, ‘Oh, xxxx,” it said, “Say, ‘Oh Jesus.’ Cause xxxx ain’t gone help you.”
Recognizing that head-voice, I knew, then, that Jesus was in this. I knew also that I was being challenged and reminded. I must—we all must—be prepared to field questions on faith and theology from interested and well-intentioned inquirers, at all times and in all places, and we must take questions, and translate our responses, in other people’s terms, because they don’t know how to converse with us in our terms.
My three-second preparation time had passed.
I told him that I believe that God is the source and origin of all things—and God is the one who repairs and restores all things that are broken or fallen from their created purpose—and God is the one who draws together and reconnects all things in unity with each other and with God. And underneath all that, the power and the purpose of God is what we call Love, which includes generosity, compassion, patience, forbearance, and forgiveness.
“Is God a person?” he pressed.
“Yes, intimately involved with creation. And I do believe that God is most clearly revealed in the life and teaching of Jesus.”
Seat-mate reflected on my statement for a moment, nodding. Then he shifted to what I believe was what was really bothering him, what preoccupied his mind that day.
“Don’t you think it is odd that just about all people, no matter where they are from or what their religion or background, spend so much time and effort trying to accumulate as much wealth as possible, when they know from the beginning that one day they will die and leave every bit of that behind them?”
“Yes, I do think that is odd, and sad,” I said. “Maybe that is why we all need that God who restores and reconnects.”
He was mostly silent for a while, except to say, “You can tell me to be quiet any time, you know.”
“I don’t think I need to do that,” I said.
He smiled, and we talked about a few other things for a while. Then, he told me that he was flying all the way from India today for one meeting in Detroit, that had to do with car and truck manufacture and sale in some way. (We did not share the same English dialect, and with engines roaring, I didn’t catch every word.)
Afterward, he would get on another plane and fly back home again. He had another stumper first, though.
“Since you are a priest, you must be a very holy man.”
I hope I did not roll my eyes up toward heaven, but I did call upon the divine name again. “Jesus, now you’ve set this young man to meddling,” I thought. But I knew the response already: That’s Just How It Is.
He wasn’t finished. “You have so much knowledge and wisdom to share with so many people.”
This time I had to respond. “I don’t mind for YOU to say that, but if I ever start thinking that, I’m in very serious trouble.”
After awhile, we landed in Detroit, and passengers began to deplane. My friend paused, though.
“Before we go, would you give me your good wishes?” he asked.
He wanted my blessing. He even slightly bowed his head.
So I said, “Having come all this way, I know that you are as well-prepared for your meeting as you can be. So I hope it goes well for you, and I hope for a safe and happy return to your home, and joy and blessings in the years to come.”
He fell into line with the others, and he left the plane smiling. I followed, setting my face toward Charleston, with much to reflect upon.
REFLECTIONS ON AN ENCOUNTER
The flight from LaGuardia to Detroit was full, and I was glad to have my window seat so that I could rest my head against the bulkhead to sleep. My row-mates were already seated. The Man in the Middle, a handsome, well-dressed, young (twenties) Indian man, was already chatting with the Aisle Seat. I slipped in, and he soon turned to me.
“So, what do you do?”
Moral dilemma number one for the morning: Do I tell the truth and deal with the consequences, or do I lie and then have to make up dozens of further lies to cover it? I really don’t know much about any other profession. I told the truth.
My new friend’s face lit up with excitement. He had himself a real, live priest, cornered in the window seat, unable to escape until we arrived in Detroit. He dived right into the deep end of the conversational pool.
“How do you define God?” he wanted to know.
I must admit, my first thought, regretfully eyeing the bulkhead where I had intended to rest my head, was “Oh, xxxx.” It was the word “define” that threw me—it sounds so rigid and boxed in, something I don’t want to apply to God.
But the Voice inside my head reproved me. “Don’t say, ‘Oh, xxxx,” it said, “Say, ‘Oh Jesus.’ Cause xxxx ain’t gone help you.”
Recognizing that head-voice, I knew, then, that Jesus was in this. I knew also that I was being challenged and reminded. I must—we all must—be prepared to field questions on faith and theology from interested and well-intentioned inquirers, at all times and in all places, and we must take questions, and translate our responses, in other people’s terms, because they don’t know how to converse with us in our terms.
My three-second preparation time had passed.
I told him that I believe that God is the source and origin of all things—and God is the one who repairs and restores all things that are broken or fallen from their created purpose—and God is the one who draws together and reconnects all things in unity with each other and with God. And underneath all that, the power and the purpose of God is what we call Love, which includes generosity, compassion, patience, forbearance, and forgiveness.
“Is God a person?” he pressed.
“Yes, intimately involved with creation. And I do believe that God is most clearly revealed in the life and teaching of Jesus.”
Seat-mate reflected on my statement for a moment, nodding. Then he shifted to what I believe was what was really bothering him, what preoccupied his mind that day.
“Don’t you think it is odd that just about all people, no matter where they are from or what their religion or background, spend so much time and effort trying to accumulate as much wealth as possible, when they know from the beginning that one day they will die and leave every bit of that behind them?”
“Yes, I do think that is odd, and sad,” I said. “Maybe that is why we all need that God who restores and reconnects.”
He was mostly silent for a while, except to say, “You can tell me to be quiet any time, you know.”
“I don’t think I need to do that,” I said.
He smiled, and we talked about a few other things for a while. Then, he told me that he was flying all the way from India today for one meeting in Detroit, that had to do with car and truck manufacture and sale in some way. (We did not share the same English dialect, and with engines roaring, I didn’t catch every word.)
Afterward, he would get on another plane and fly back home again. He had another stumper first, though.
“Since you are a priest, you must be a very holy man.”
I hope I did not roll my eyes up toward heaven, but I did call upon the divine name again. “Jesus, now you’ve set this young man to meddling,” I thought. But I knew the response already: That’s Just How It Is.
He wasn’t finished. “You have so much knowledge and wisdom to share with so many people.”
This time I had to respond. “I don’t mind for YOU to say that, but if I ever start thinking that, I’m in very serious trouble.”
After awhile, we landed in Detroit, and passengers began to deplane. My friend paused, though.
“Before we go, would you give me your good wishes?” he asked.
He wanted my blessing. He even slightly bowed his head.
So I said, “Having come all this way, I know that you are as well-prepared for your meeting as you can be. So I hope it goes well for you, and I hope for a safe and happy return to your home, and joy and blessings in the years to come.”
He fell into line with the others, and he left the plane smiling. I followed, setting my face toward Charleston, with much to reflect upon.
Don't Give
An article for Dayspring, newspaper for the Diocese of West Virginia, summer 2011
Don’t Give!
Of course, I don’t’ really mean ‘don’t give.’ I mean, ‘Don’t give--MUCH!’ It’s your money. You earned it, out of your own skill, your own time, your own strength, and your own effort. No one helped you. No one gave you anything . You are a self-made person, and you did it all by yourself. When did any door open for you that you did not bust open for yourself? Don’t ever let anyone chip away at that assurance, and get you to thinking that you actually got a leg up somehow, by the family or even country you were born into, or the help and attention, or opportunities, your family, teachers, or others gave you, or any God-given gifts, skills, or even personality traits you may have been blessed with. You’re you! You earned it! Take the credit!
You will give something, because you are a member of the church. Just in case. If there is a hell, well, the company there might be more fun, but if the church folks are right about it, the climate is not so great, and the work conditions are not exactly white-collar—so, on the whole, if there is a heaven, you might as well go, if you can’t live forever. You are aware that you’ve never seen a hearse towing a U-haul trailer. At least they won’t be shaking you down for money in heaven—not that there would be anything fun to spend it on!
But DON’T hand in a pledge card. Who knows what catastrophe may strike during the coming year, or what neat new thing you might want to spend your money on? There’s probably a wall-sized LED TV in production somewhere, and you know you gotta have it. Also, you’d have to give, then, every week or month, not just when you actually attend church.
No, you want to contribute only when you are present to place your gift in the offering, and others can see you do it. Here’s what I recommend: look in your purse or wallet, and see what is the smallest denomination bill you have in there. If it is a dollar, you could give two and look extra generous. But be sure to fold them several times so that the numbers don’t show. A five is about right for a single-bill donation. Never, under any circumstances, go to church with only a bill larger than twenty alone in your wallet. Even the twenty is for desperate circumstances. You know you are not going to put that fifty in, so then you’d be unable to place anything into the offering plate at all, if it’s all you have, and someone would be bound to see that. The change in your pocket is fine, though, as long as there is an envelope in the pew you can place it in, to cut down on that comical and embarrassing clatter in the plate--although they must be expecting change, because they have that velvet pad in the bottom of the basin. (And in the above instance, when you just don’t have any cash appropriate for a church offering, just hand in the empty offering envelope—without your name on it, of course.)
If you can swing it (like if you listened to announcements or read the newsletter at the right time to know when the Pledge Sunday would be), stay home that day. Otherwise, you might panic or succumb to guilt and pressure, and hand in a card. That would result in lasting grief for you.
In fact, don’t go to any stewardship programs or meetings. They are just not worth the free food. (See how clever these people are, how manipulative? They know all our weaknesses and they exploit them shamelessly) You know they’re going to talk about money—your money. It will be cheaper for you, seriously, to buy your own lunch.
If you do accidentally get exposed to some teaching on Stewardship, don’t let them get you to begin to think of Stewardship in terms of other areas of life beyond just money. It’s a process of contagion and indoctrination, just a technique for tricking you into thinking that money is just another aspect of life, and that God is somehow involved in that.
Or, alternatively (and this will work almost as well), if they are talking about all that other life stuff, don’t let anyone bring money into the circle—if you can keep the focus on health, time, gifts, environment, not money, you can save thousands.
In the area of health—you’re doing the best you can. It’s mostly genetic anyway. You take your prescriptions. You watch your weight, so you can fit into your skinny jeans. (And you know fat people don’t get promoted.) So you’re taking care of yourself.
Time—what time? You don’t have any to spare. You hardly have time for a round of golf or a day of shopping, and you certainly don’t have time for any kind of activity that might be called “ministry.”
Talents, gifts—that’s an easy one, you don’t have any. Oh, sure, you have education, you have knowledge, you have skills. But those are yours, not God’s. Don’t let that camel stick its nose under your tent flap!
Concerning the environment—you don’t litter. What more can anyone expect? It isn’t as if you have any control over anything. How could anyone reasonably expect you to involve yourself in any ecological advocacy that could possibly reduce the value of your stock portfolio, even temporarily! Sure, it’s ironic, if you think about it, that one can take total credit for every aspect of one’s own success—none for God--and yet take no responsibility at all for the impact on the earth, of the economy that produced that success—lay it all on God—but don’t think about that. That sort of thinking is for wishy-washy, mamby-pamby, milque-toast people. You know that human activity cannot affect God’s creation: that is a theological principle, a matter of religious faith! And you are a religious person. Be strong!
So don’t put up with any talk about stewardship at any time of year other than the annual pledge drive, when it is a hard-to-avoid annoyance. You know it’s all about pledging, anyway, and if they spread it out, you may have difficulty avoiding the subject, or preventing “topic creep,” the expansion of the subject of stewardship beyond money and into other unrelated areas of life, which can be awkward.
Now this is very important: Don’t look at your own giving history. It’s depressing, if you are susceptible to that sort of navel-gazing. The only reason you would need to know your total giving would be to deduct it from your income taxes, but if you follow the rest of my suggestions carefully, you won’t give enough to make any significant difference anyway, so that is not really important to you.
Above all, don’t figure the amount of your giving as a percentage of your income. That is one of their sneaky traps to make us feel guilty. Guilt is bad for you! It is stressful and unhealthy. The shock, if you are in a vulnerable moment, could put you in the hospital. It could be dangerous to your health, and hospitalization would certainly be dangerous to your pocket-book.
When you let someone, or even yourself, lay guilt on you, you get to a point where the only cure would be, a) to stop doing what is making you feel guilty, and b) ask God or the person you wronged to forgive you. Since you have no intention to stop looking out for number one, and you’re much too proud and self-sufficient to seek forgiveness, by all means avoid feeling guilt at all times, even if it keeps you away from church and Sunday School for months at a time.
Thinking about giving in terms of percentage is fraught with other, more practical dangers. Keep it at the fund-raising level. Demand to know exactly what is the minimum amount the church needs to keep the lights on and the doors open—no raises, no extra staff, no frills! Fix the furnace when it breaks. Patch the roof when it leaks, not before. People who work for the church want to live simply and make sacrifices, so it is only charitable on your part to help them do it.
Remember—if everyone did give proportionally, particularly if everyone tithed, your congregation would have a brand new and unheard of problem: what to do with a large sum of excess money. You know they would only give it away! Most likely to poor people who might not even deserve the help. After all, didn’t Jesus always check whether people deserved to be healed or fed before he helped them? -- Well, even if he didn’t, that’s Jesus, not you. What does his response have to do with yours? You’re only human—he’s…whatever. And don’t ask him about that! That could just start up a conversation you don’t want to get into. Best not to bring it up.
Or, with all that money, they would spend some of it on useless items like formation programs, children’s and youth activities, care and activities for the elderly, that sort of thing—projects that either aren’t needed or that ought to pay their own way. When (and if) you ever have a few extra bucks to waste, like from a huge inheritance, or when your accountant recommends it to reduce your taxes, make sure you buy some piece of obscure liturgical paraphernalia that won’t get used much, so it will last a long time. Centuries, even. And be sure you get your name engraved on it. Don’t waste such an opportunity for earthly immortality.
Now, this is even above “above all:” Don’t pray about your own stewardship. Better yet, to be safe, don’t pray at all, unless you need to ask for something. What if God answers that prayer with questions of his own-- and challenges? If you don’t want to hear the answer to a question, don’t ask the question. Even with God. Especially with God.
Don’t ever forget that the practice of giving generously would change you! In ways you can hardly now imagine! Do you really want that? They tell us all the time that God loves us just as we are, so why mess with that? Becoming compassionate, non-judgmental, and generous-hearted now would be over-achievement. It would be like handing in your research project two or three weeks before it was due. Of course, in our case, we are not quite sure when it is due, or even when the semester ends…but don’t worry about that. Cramming for finals is a long-practiced Christian tradition, dating back at least to the Emperor Constantine, who was baptized on his deathbed. Now that guy had it down pat! Sure, you’re going to become harp-worthy one of these days. But why rush it?
If you follow these cautions very intentionally, you will succeed in keeping your money in your bank and investment accounts, where it belongs, and not in the hands of irresponsible church leaders who will only misspend it. This plan will guarantee that your church will remain lean and mean, like your business, the way you want it. It will stifle unnecessary and wasteful “ministries” that only coddle the irresponsible and idle poor, such as the homeless and the unemployed, at the expense of hard-working, home-owning, upright citizens. It will keep out the riff-raff, and hold down membership rolls to manageable levels. Also, the less money that comes in to the congregation, the less they pass on to the diocese, and that is always a positive side-effect.
I do not guarantee that you will always be able to pay the full salary of a seminary-trained, professional priest, a music director, a church secretary, or a sexton, and certainly you won’t be wasting money on a Christian educator or youth leader. But if you play your cards right, you can probably get as clergy someone just as good-- well-read, and experienced in practical clergying, for practically nothing, and you may be able to cut down on some of the clergy meddling and unrealistic expectations, if you can keep that role down to part-time. The other should be done by volunteers who haven’t much else to do, anyway.
It’s your money, and your mouth—put them both where you want them to serve you best. I’ve laid out the alternatives before you as frankly and plainly as I know how. Now ask yourself: what kind of church, and what kind of community, do I want to live in? What kind of God do I want to worship and serve, and what does God want for me? Surely, the very best! Am I really willing to drive the Camry or Avalon next time instead of the Lexus? Can I wear my outfits a few more times, or switch to some less fashionable brands without dying from embarrassment? Can I drink the Americano sometimes, rather than the Caramel Mocha Latte, and not barf? Could one of our long-weekend getaways be to one of the state resorts instead of Kiawah? If the answer to these and other questions like them is a resounding ‘NO,’ then I’ve just equipped you with resolve to hold your ground and keep up your standards for personal self-care.
But the choice is yours. You decide. Only you can.
Don’t Give!
Of course, I don’t’ really mean ‘don’t give.’ I mean, ‘Don’t give--MUCH!’ It’s your money. You earned it, out of your own skill, your own time, your own strength, and your own effort. No one helped you. No one gave you anything . You are a self-made person, and you did it all by yourself. When did any door open for you that you did not bust open for yourself? Don’t ever let anyone chip away at that assurance, and get you to thinking that you actually got a leg up somehow, by the family or even country you were born into, or the help and attention, or opportunities, your family, teachers, or others gave you, or any God-given gifts, skills, or even personality traits you may have been blessed with. You’re you! You earned it! Take the credit!
You will give something, because you are a member of the church. Just in case. If there is a hell, well, the company there might be more fun, but if the church folks are right about it, the climate is not so great, and the work conditions are not exactly white-collar—so, on the whole, if there is a heaven, you might as well go, if you can’t live forever. You are aware that you’ve never seen a hearse towing a U-haul trailer. At least they won’t be shaking you down for money in heaven—not that there would be anything fun to spend it on!
But DON’T hand in a pledge card. Who knows what catastrophe may strike during the coming year, or what neat new thing you might want to spend your money on? There’s probably a wall-sized LED TV in production somewhere, and you know you gotta have it. Also, you’d have to give, then, every week or month, not just when you actually attend church.
No, you want to contribute only when you are present to place your gift in the offering, and others can see you do it. Here’s what I recommend: look in your purse or wallet, and see what is the smallest denomination bill you have in there. If it is a dollar, you could give two and look extra generous. But be sure to fold them several times so that the numbers don’t show. A five is about right for a single-bill donation. Never, under any circumstances, go to church with only a bill larger than twenty alone in your wallet. Even the twenty is for desperate circumstances. You know you are not going to put that fifty in, so then you’d be unable to place anything into the offering plate at all, if it’s all you have, and someone would be bound to see that. The change in your pocket is fine, though, as long as there is an envelope in the pew you can place it in, to cut down on that comical and embarrassing clatter in the plate--although they must be expecting change, because they have that velvet pad in the bottom of the basin. (And in the above instance, when you just don’t have any cash appropriate for a church offering, just hand in the empty offering envelope—without your name on it, of course.)
If you can swing it (like if you listened to announcements or read the newsletter at the right time to know when the Pledge Sunday would be), stay home that day. Otherwise, you might panic or succumb to guilt and pressure, and hand in a card. That would result in lasting grief for you.
In fact, don’t go to any stewardship programs or meetings. They are just not worth the free food. (See how clever these people are, how manipulative? They know all our weaknesses and they exploit them shamelessly) You know they’re going to talk about money—your money. It will be cheaper for you, seriously, to buy your own lunch.
If you do accidentally get exposed to some teaching on Stewardship, don’t let them get you to begin to think of Stewardship in terms of other areas of life beyond just money. It’s a process of contagion and indoctrination, just a technique for tricking you into thinking that money is just another aspect of life, and that God is somehow involved in that.
Or, alternatively (and this will work almost as well), if they are talking about all that other life stuff, don’t let anyone bring money into the circle—if you can keep the focus on health, time, gifts, environment, not money, you can save thousands.
In the area of health—you’re doing the best you can. It’s mostly genetic anyway. You take your prescriptions. You watch your weight, so you can fit into your skinny jeans. (And you know fat people don’t get promoted.) So you’re taking care of yourself.
Time—what time? You don’t have any to spare. You hardly have time for a round of golf or a day of shopping, and you certainly don’t have time for any kind of activity that might be called “ministry.”
Talents, gifts—that’s an easy one, you don’t have any. Oh, sure, you have education, you have knowledge, you have skills. But those are yours, not God’s. Don’t let that camel stick its nose under your tent flap!
Concerning the environment—you don’t litter. What more can anyone expect? It isn’t as if you have any control over anything. How could anyone reasonably expect you to involve yourself in any ecological advocacy that could possibly reduce the value of your stock portfolio, even temporarily! Sure, it’s ironic, if you think about it, that one can take total credit for every aspect of one’s own success—none for God--and yet take no responsibility at all for the impact on the earth, of the economy that produced that success—lay it all on God—but don’t think about that. That sort of thinking is for wishy-washy, mamby-pamby, milque-toast people. You know that human activity cannot affect God’s creation: that is a theological principle, a matter of religious faith! And you are a religious person. Be strong!
So don’t put up with any talk about stewardship at any time of year other than the annual pledge drive, when it is a hard-to-avoid annoyance. You know it’s all about pledging, anyway, and if they spread it out, you may have difficulty avoiding the subject, or preventing “topic creep,” the expansion of the subject of stewardship beyond money and into other unrelated areas of life, which can be awkward.
Now this is very important: Don’t look at your own giving history. It’s depressing, if you are susceptible to that sort of navel-gazing. The only reason you would need to know your total giving would be to deduct it from your income taxes, but if you follow the rest of my suggestions carefully, you won’t give enough to make any significant difference anyway, so that is not really important to you.
Above all, don’t figure the amount of your giving as a percentage of your income. That is one of their sneaky traps to make us feel guilty. Guilt is bad for you! It is stressful and unhealthy. The shock, if you are in a vulnerable moment, could put you in the hospital. It could be dangerous to your health, and hospitalization would certainly be dangerous to your pocket-book.
When you let someone, or even yourself, lay guilt on you, you get to a point where the only cure would be, a) to stop doing what is making you feel guilty, and b) ask God or the person you wronged to forgive you. Since you have no intention to stop looking out for number one, and you’re much too proud and self-sufficient to seek forgiveness, by all means avoid feeling guilt at all times, even if it keeps you away from church and Sunday School for months at a time.
Thinking about giving in terms of percentage is fraught with other, more practical dangers. Keep it at the fund-raising level. Demand to know exactly what is the minimum amount the church needs to keep the lights on and the doors open—no raises, no extra staff, no frills! Fix the furnace when it breaks. Patch the roof when it leaks, not before. People who work for the church want to live simply and make sacrifices, so it is only charitable on your part to help them do it.
Remember—if everyone did give proportionally, particularly if everyone tithed, your congregation would have a brand new and unheard of problem: what to do with a large sum of excess money. You know they would only give it away! Most likely to poor people who might not even deserve the help. After all, didn’t Jesus always check whether people deserved to be healed or fed before he helped them? -- Well, even if he didn’t, that’s Jesus, not you. What does his response have to do with yours? You’re only human—he’s…whatever. And don’t ask him about that! That could just start up a conversation you don’t want to get into. Best not to bring it up.
Or, with all that money, they would spend some of it on useless items like formation programs, children’s and youth activities, care and activities for the elderly, that sort of thing—projects that either aren’t needed or that ought to pay their own way. When (and if) you ever have a few extra bucks to waste, like from a huge inheritance, or when your accountant recommends it to reduce your taxes, make sure you buy some piece of obscure liturgical paraphernalia that won’t get used much, so it will last a long time. Centuries, even. And be sure you get your name engraved on it. Don’t waste such an opportunity for earthly immortality.
Now, this is even above “above all:” Don’t pray about your own stewardship. Better yet, to be safe, don’t pray at all, unless you need to ask for something. What if God answers that prayer with questions of his own-- and challenges? If you don’t want to hear the answer to a question, don’t ask the question. Even with God. Especially with God.
Don’t ever forget that the practice of giving generously would change you! In ways you can hardly now imagine! Do you really want that? They tell us all the time that God loves us just as we are, so why mess with that? Becoming compassionate, non-judgmental, and generous-hearted now would be over-achievement. It would be like handing in your research project two or three weeks before it was due. Of course, in our case, we are not quite sure when it is due, or even when the semester ends…but don’t worry about that. Cramming for finals is a long-practiced Christian tradition, dating back at least to the Emperor Constantine, who was baptized on his deathbed. Now that guy had it down pat! Sure, you’re going to become harp-worthy one of these days. But why rush it?
If you follow these cautions very intentionally, you will succeed in keeping your money in your bank and investment accounts, where it belongs, and not in the hands of irresponsible church leaders who will only misspend it. This plan will guarantee that your church will remain lean and mean, like your business, the way you want it. It will stifle unnecessary and wasteful “ministries” that only coddle the irresponsible and idle poor, such as the homeless and the unemployed, at the expense of hard-working, home-owning, upright citizens. It will keep out the riff-raff, and hold down membership rolls to manageable levels. Also, the less money that comes in to the congregation, the less they pass on to the diocese, and that is always a positive side-effect.
I do not guarantee that you will always be able to pay the full salary of a seminary-trained, professional priest, a music director, a church secretary, or a sexton, and certainly you won’t be wasting money on a Christian educator or youth leader. But if you play your cards right, you can probably get as clergy someone just as good-- well-read, and experienced in practical clergying, for practically nothing, and you may be able to cut down on some of the clergy meddling and unrealistic expectations, if you can keep that role down to part-time. The other should be done by volunteers who haven’t much else to do, anyway.
It’s your money, and your mouth—put them both where you want them to serve you best. I’ve laid out the alternatives before you as frankly and plainly as I know how. Now ask yourself: what kind of church, and what kind of community, do I want to live in? What kind of God do I want to worship and serve, and what does God want for me? Surely, the very best! Am I really willing to drive the Camry or Avalon next time instead of the Lexus? Can I wear my outfits a few more times, or switch to some less fashionable brands without dying from embarrassment? Can I drink the Americano sometimes, rather than the Caramel Mocha Latte, and not barf? Could one of our long-weekend getaways be to one of the state resorts instead of Kiawah? If the answer to these and other questions like them is a resounding ‘NO,’ then I’ve just equipped you with resolve to hold your ground and keep up your standards for personal self-care.
But the choice is yours. You decide. Only you can.
Mission and Meaning
An article for Dayspring newspaper of the Diocese of West Virginia, June 2011
Mission and Meaning
Bob Honeychurch, the Congregational Vitality officer for Church Center (though he works out of L. A.), flies a lot. He told a story recently about one of those inevitable airplane encounters, when he got seated beside a “compulsive communicator.” The man just could not shut up. But in the midst of all his verbiage, he shared with Bob a meaningful personal story. It seems the man came home one evening to find his wife all excited. On “Oprah” that afternoon, she had seen a program about the need for a family mission statement. Nothing would do but for the family to sit down at the dining table that very evening and hash out a mission statement for their family. Bob’s seatmate was not very amused, but he went through the process to keep the peace. At the end of the evening, they had a statement that said something like, “In all decisions, and in everything we do, we will put first the needs and well-being of the family.” It seemed obvious enough, but a big waste of an otherwise free evening.
“But you know,” the babbler said, “it turns out that our statement has made all kinds of differences in our lives for the good: in my job, my work schedule, where we live, what activities we participate in, how we spend our money, just about everything. It guides our whole lives.”
That’s what mission statements do. They guide.
A big part of my job is to go around working with congregations as they discover their unique mission, and help them express that in effective language. Listening to Bob, it dawned on me that, if I consider mission statements important, maybe I should have one for my own professional life. So I came up with one. This will guide, change, and inform how I do my job for the remainder of my active career:
My mission is to facilitate every congregation in the discernment, articulation, and implementation of its God-given mission.
Even more simply, my mission is to help others discover, state, and live into their mission. I can’t think of anything I could do that would be more important.
I encounter resistance to the idea of a mission statement. “We did that before,” people say, at work or at church, “and it didn’t amount to anything. No one could even remember it, and it never meant anything to anyone”
That happens, I find when:
A) The statement is too long, too detailed, too general, or too vague.
B) Only a few of the congregation had a hand in it, and others never “bought into it.”
C) The leadership gets lazy and fails to consult the mission statement regularly, and especially when making plans. There is no follow-through.
D) The statement is put on auto-pilot and allowed to get out-of-date. Things change.
In other words, it takes some discipline and work to make the statement effective. It takes time and effort to come up with a good one in the first place, and that is the source of much resistance also. It is easier just to pick something that seems like a good idea and do it. Unfortunately, that course of action results in wasted effort, directionlessness, lack of focus and direction, and perhaps even failure to accomplish God’s purpose. It is equivalent to an individual living day to day with no plans, no follow-through, and no reflection: satisfying within the moment, but where is the meaning? As Thoreau says, “The unexamined life is not worth living."
No congregation can do everything. A dib and a dab here and there is highly frustrating and ineffective. Worse, it fails to accomplish change, or to attract and hold commitment. “By far the most powerful force of attraction in organizations and in our individual lives is meaning,” writes Margaret Wheatley. If we hope for our church congregations to attract, they must convey meaning. To do that, they need to have a discernable, and a discerned, meaning to convey.
But we have to follow through. “Vision without action is a dream.” Says Joel Barker. “ Action without vision is simply passing the time.” To be effective, we must not have one without the other.
And I’ve learned to go against Episcopal tradition and the Vestry Handbook in this way: the work of discerning mission is not exclusive to the Vestry of the congregation. It is an activity for everyone in the community who wishes to participate. In fact, that breadth of inclusion is critical, for without it, we don’t get the buy-in necessary to make the mission statement work. “People will support what they helped create.” (Marvin Weisbord)
There is more to planning than just a mission statement, of course. The mission statement tells who we are, our identity and purpose. After that, a vision statement describes what we would act like if we lived up to our mission statement. Each is as unique and specific as God’s call. After that, there are objectives to implement the mission and vision, and goals to accomplish the objectives. Action plans lay out how the goals will be met, and then, of course, they must be implemented. Afterward, reflection and review let us know how we did, and how we can do better in the future.
All of this takes time and effort, but then, so does everything worthwhile. Our hope, in the end, is not just to spend our time wisely, or even to be a more successful church, by whatever measure. It is to be who God is calling us to be, and to participate in whatever ministry God is calling us to. There can be no better use of our time and effort than that.
Mission and Meaning
Bob Honeychurch, the Congregational Vitality officer for Church Center (though he works out of L. A.), flies a lot. He told a story recently about one of those inevitable airplane encounters, when he got seated beside a “compulsive communicator.” The man just could not shut up. But in the midst of all his verbiage, he shared with Bob a meaningful personal story. It seems the man came home one evening to find his wife all excited. On “Oprah” that afternoon, she had seen a program about the need for a family mission statement. Nothing would do but for the family to sit down at the dining table that very evening and hash out a mission statement for their family. Bob’s seatmate was not very amused, but he went through the process to keep the peace. At the end of the evening, they had a statement that said something like, “In all decisions, and in everything we do, we will put first the needs and well-being of the family.” It seemed obvious enough, but a big waste of an otherwise free evening.
“But you know,” the babbler said, “it turns out that our statement has made all kinds of differences in our lives for the good: in my job, my work schedule, where we live, what activities we participate in, how we spend our money, just about everything. It guides our whole lives.”
That’s what mission statements do. They guide.
A big part of my job is to go around working with congregations as they discover their unique mission, and help them express that in effective language. Listening to Bob, it dawned on me that, if I consider mission statements important, maybe I should have one for my own professional life. So I came up with one. This will guide, change, and inform how I do my job for the remainder of my active career:
My mission is to facilitate every congregation in the discernment, articulation, and implementation of its God-given mission.
Even more simply, my mission is to help others discover, state, and live into their mission. I can’t think of anything I could do that would be more important.
I encounter resistance to the idea of a mission statement. “We did that before,” people say, at work or at church, “and it didn’t amount to anything. No one could even remember it, and it never meant anything to anyone”
That happens, I find when:
A) The statement is too long, too detailed, too general, or too vague.
B) Only a few of the congregation had a hand in it, and others never “bought into it.”
C) The leadership gets lazy and fails to consult the mission statement regularly, and especially when making plans. There is no follow-through.
D) The statement is put on auto-pilot and allowed to get out-of-date. Things change.
In other words, it takes some discipline and work to make the statement effective. It takes time and effort to come up with a good one in the first place, and that is the source of much resistance also. It is easier just to pick something that seems like a good idea and do it. Unfortunately, that course of action results in wasted effort, directionlessness, lack of focus and direction, and perhaps even failure to accomplish God’s purpose. It is equivalent to an individual living day to day with no plans, no follow-through, and no reflection: satisfying within the moment, but where is the meaning? As Thoreau says, “The unexamined life is not worth living."
No congregation can do everything. A dib and a dab here and there is highly frustrating and ineffective. Worse, it fails to accomplish change, or to attract and hold commitment. “By far the most powerful force of attraction in organizations and in our individual lives is meaning,” writes Margaret Wheatley. If we hope for our church congregations to attract, they must convey meaning. To do that, they need to have a discernable, and a discerned, meaning to convey.
But we have to follow through. “Vision without action is a dream.” Says Joel Barker. “ Action without vision is simply passing the time.” To be effective, we must not have one without the other.
And I’ve learned to go against Episcopal tradition and the Vestry Handbook in this way: the work of discerning mission is not exclusive to the Vestry of the congregation. It is an activity for everyone in the community who wishes to participate. In fact, that breadth of inclusion is critical, for without it, we don’t get the buy-in necessary to make the mission statement work. “People will support what they helped create.” (Marvin Weisbord)
There is more to planning than just a mission statement, of course. The mission statement tells who we are, our identity and purpose. After that, a vision statement describes what we would act like if we lived up to our mission statement. Each is as unique and specific as God’s call. After that, there are objectives to implement the mission and vision, and goals to accomplish the objectives. Action plans lay out how the goals will be met, and then, of course, they must be implemented. Afterward, reflection and review let us know how we did, and how we can do better in the future.
All of this takes time and effort, but then, so does everything worthwhile. Our hope, in the end, is not just to spend our time wisely, or even to be a more successful church, by whatever measure. It is to be who God is calling us to be, and to participate in whatever ministry God is calling us to. There can be no better use of our time and effort than that.
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