Well, I'm not really "blogged-out," but I am on my way to vacation. Watch this spot after 15 July for further adventures in condev. Blessings!
So says a just-released report from the Barna Research Group. "As America’s culture continues to evolve through new worldviews, icons and values, Christians involved in ministry report greater challenges in reaching non-believers with the message of Jesus Christ. A new nationwide survey of 1,002 adults conducted by the Barna Research Group provides some insights into why outreach efforts seem more difficult than ever. An analysis of people’s time and resource management indicates that the nation is splintering into increasingly smaller, sharply defined and diverse segments. The ministry strategies that may have reached the masses in years past have less relevance and appeal to growing proportions of the American population."
In a survey that asked people to indicate which of 34 different experiences they had engaged in during the previous week, the results reveal that a majority of Americans undertake one-third of those behaviors in a typical week. To see the rest of this research, Click here.
The 2003 General Convention is going to be hopping -- and not all of that is about what you're reading in the New York Times. Some exciting initiatives for church growth will be proposed. Continue reading for a report from the Episcopal News Service.
Diversity and multiculturalism key factors for church growth
by Giovanni Figueredo
(ENS) In an effort to address the expanding diversity in
American and its implications for the church, the General
Convention's agenda will continue dealing with issues of
multiculturalism, anti-racism, and evangelism in an
ever-changing demographic landscape, both in the church and
society at large.
According to the Blue Book (available in a Spanish edition for
the first time), the Standing Commission on Liturgy and Music
(SCLM) will propose the inclusion of new liturgies and musical
resources that suit the cultural milieu in which the missionary
work takes place.
With this in mind, SCLM is offering a number of proposals aimed
at expanding the musical and liturgical repertoire to mirror the
ethnic and linguistic diversity of the constituency of the
church. A significant step in that direction is the proposal to
approve the publication of newly written bilingual materials for
missionary activities such as planting new churches,
commissioning new planters, opening new congregations and others
(Resolution A101). These materials are to be published in
English and Spanish.
These rites acknowledge the reality of new congregations, which
very frequently gather in secular spaces and need to sanctify
and mark those locations as places of worship. (The text was
drawn from the Book of Occasional Services of the Evangelical
Lutheran Church in America.)
Reflecting cultural sensitivities
A similar proposal (A102) is centered on the creation of
liturgies that reflect cultural sensitivity to important rites
of passage and customs such as "Fiesta de Quinceañeras"(a
Hispanic version of a "Sweet Sixteen" celebration, very popular
in Mexico and Central America), and honoring of ancestors
(Chinese ritual), among others. These rites would represent a
more genuine way for minorities to express their faith in their
own language and in accordance with their own cultural
experiences, while feeling welcome in their new church
community.
Worshiping in the mother language (vernacular) is a central
element in Anglican worship. Bishop Mark McDonald of Alaska
wrote in his book, "A Strategy for Growth in the Episcopal
Church: Joining Multiculturalism with Evangelism," that
"minorities that struggle with issues of identity, in a society
dominated by an alien culture, seem to look for fellowship among
people who are similar in culture, language, and background" and
certainly they want and prefer to worship in their own language
and in the context of their own culture.
The SCLM also provides musical resources drawn from the
repertoire currently in use by the church--the 1982 Hymnal, El
Himnario, Wonder, Love and Praise, and Lift Every Voice and
Sing. The resolution calls for the allotment of funds ($30,000)
for this purpose and the materials developed would have to be
finished for the 75th General Convention.
In related matters, the SCLM will table the continual use of
Enriching Our Worship, forms I and II, which include liturgical
texts for the Daily Office, the Great Litany, and the Eucharist,
as well as new rites for Ministry to the Sick and Dying, and the
Burial of a Child (Resolution A091). In addition, the SCLM
requests the appointment of a task force and a grant ($14,000)
to continue the work of developing new liturgies (Resolution
A092).
The SCLM will also submit for approval the commemorations of:
--The ordination of Li Tim-Oi, the first woman to be ordained in
the Anglican Communion, in Hong Kong in 1944.
--Enmegabowh, a Canadian Native missionary priest to the Ojibway
in northern Minnesota and first Native American priest in the
Episcopal Church.
--Social reformer Florence Nightingale.
--Philip the Deacon.
--Janani Luwum, Archbishop of Uganda and Martyr.
--William Temple, Archbishop of Canterbury.
--C.S. Lewis, Christian writer.
--Philander Chase, Bishop of Ohio, 1852.
All these commemorations should be approved for trial use during
the next triennium.
The SCLM will also recommend the definitive adoption of the
Revised Common Lectionary (RCL) for the table of readings
currently printed in the Prayer Book (BCP). This lectionary is
already used by at least 14 denominations with which the
Episcopal Church has inter-Anglican ecumenical relations.
According to a survey conducted by the commission, 83 % of the
congregations are still using the table of readings included in
the BCP, while the rest use the RCL occasionally. The committee
has come to the conclusion that the RCL will not be taken
seriously unless the GC adopts it (Resolution A103).
Other resolutions propose grants for liturgical education and
enrichment projects that support evangelism and church growth
through new and revised forms of liturgy and worship.
As an attempt to reflect the linguistic diversity within the
church, the BCP might be published in French and German during
the next triennium. Versions in Italian, Preghiere Comuni (for
the use in the Convocation of American Churches in Europe), and
Chinese have already been authorized by the Custodian of the
Standard Book of Common Prayer.
The struggle with racism
During the last 2000 General Convention the church decided to
remain steadfast in its commitment to put an end to any form of
racism within ecclesiastical structures and in society. The
Executive Council appointed a committee focused on furthering
anti-racism programs and policies. Over the last triennium
several steps were taken in this direction, such as the training
of church officials and designing an anti-racism curriculum. By
the fall of 2002, 61 dioceses had anti-racism committees and
were hosting at least one anti-racism training event a year.
During this General Convention the Committee on Anti-Racism will
propose to continue the work in this field and will request
mandatory anti-racism training for all those who seek election
or appointment to various standing committees of the Executive
Council, related boards and other organizations.
Other committees are suggesting other measures to increase the
awareness in the wider church with its increasing ethnic,
cultural and linguistic diversity, a parallel phenomenon
occurring not only in the Episcopal Church but also in the
nation and in the Anglican Communion in general.
Anglicanism has ceased to be an "ethnic faith" professed mostly
by members of a specific ethnic group that worships in a
specific language. Over the years it has crossed cultural,
linguistic and ethnic barriers and become an expression of the
Christian faith that is open and welcoming to everyone,
regardless of their ethnic background.
The Episcopal Church is no stranger to this process. According
to the Committee on the State of the Church, at least one
diocese reports that its overall membership is nearly 50 percent
Hispanic, while two other dioceses report the regular
celebration of the Sunday Eucharist in various languages or
dialects. Hispanics have been the fastest-growing group within
the church during the last 10 years.
The Episcopal Church is already a multi-cultural church (in some
places more than others). If approved, the Province IX would
welcome two new dioceses which are almost totally made up of
Spanish-speaking congregations: Venezuela and Puerto Rico
(Resolutions A-141, A142).
The Diocese of Texas reports at least 13 Hispanic missionary
congregations, a phenomenon that is becoming common in other
dioceses. The Hispanic presence is felt not solely in the pews
but also in church leadership. Currently at least six bishops
have Hispanic roots and 20 Hispanic deputies will participate in
the General Convention (not counting those who come from
dioceses outside the United States).
Other ethnic groups are claiming space at the table. Last year
Carol Joy Gallagher, a member of the Cherokee Nation, became the
first Native American woman elected to the episcopate when she
was elected suffragan in Southern Virginia.
Appeal for Hispanics
The Rev. Daniel Caballero of the Office of Hispanic Ministries
at the Episcopal Church Center in New York said that "the
Episcopal Church is attractive for Hispanics because it is
Catholic (despite the Anglican heritage) and offers the
sacraments which are very important to their spiritual lives. In
addition, the Episcopal Church structure offers community with a
voice and a vote, also very important."
Many newcomers to the church, especially those with a Roman
Catholic background, are surprised to find that many decisions
at the parish level and in the wider church are reached through
consensus and votes rather than imposed by vertical structures
of power. From the elections of the parish vestry and rector to
the election of bishops, laity in the Episcopal Church have a
voice that influences decisions at all levels of church life.
In the light of this reality, other standing committees will
also propose that seminaries and diocesan schools integrate into
their curricula courses on contemporary foreign languages and
anti-racism. Likewise, the Standing Commission on Domestic
Mission and Evangelism will propose a revision to the ordination
canons to require "competency in a contemporary language other
than English or a culture other than the candidate's native
culture, and require inter-cultural field education experience
of all candidates."
According to Caballero, education is the key element to making a
church a welcoming place for ethnic minorities, "educating both
the Hispanic and the Anglo communities about each other's
cultures and the importance of the church and its response to
the Great Commission our Lord gave to his disciples. There must
be an intentional desire by both groups, and not just a verbal
one, in seeking to learn about each other and to, above all,
openly love one another in Christ."
The passing of all these resolutions will contribute making the
Episcopal Church a more hospitable and inclusive spiritual home
for all those who are called to lead Christian lives and express
their faith in the context of Anglican worship and theology
regardless of what their ethnic, linguistic or cultural
background happens to be.
------
Los informes a la Convención General 74th (de otro modo conocido
como el Libro
Azul)
http://www.churchpublishing.org/general_convention/index.cfm?fuseaction=bluebook_spanish
Standing Commission on Liturgy and Music (SCLM
www.churchpublishing.org/general_convention/pdf_blue_2003/18-LiturgyMusic.pdf
Committee on
Anti-Racism
www.churchpublishing.org/general_convention/pdf_blue_2003/www.episcopalchurch.org/peace-justice/antiracism.asp
Committee on the State of the
Church
www.churchpublishing.org/general_convention/pdf_blue_2003/27-HODStateOfChurch.pdf
Standing Commission on Domestic Mission and
Evangelism
www.churchpublishing.org/general_convention/pdf_blue_2003/10-DomMissionEvangelism.pdf
--Giovanni Figueredo is a novice at the Society of St. John the
Evangelist in Cambridge, Massachusetts. He is a member of the
ENS news team at the 74th General Convention in Minneapolis.
I'll probably not be able to blog very much in the next week or so, since I will (very happily) be involved morning, noon, and night in site interviews for Creative Ministry Fund applications.
It's really exciting that so many congregations are planning such creative ministry, and I'm proud and grateful to the 25 or so people who are acting as site interviewers. You'll be hearing a lot more about all of this.
It was a great conference, and I am going home with lots of new info and ideas. Some of this has already been posted. Other stuff will follow. Thanks to all the diocal folk (over 20 people) who joined us.
Future conferences are already being planned; see my earlier blog entry for dates.
Congregational Life Cycles Charles Fulton
For more than a summary of congregational life cycles, see the booklet downloadable off the earlier blog entry, Click here.
Charles' main point is that congregations have a life cycle, like all living things: birth, then growth, then stability. At stability, you can either redefine the ministry, or the congregation declines. Ministry can be redefined by answering these questions:
1. What was the original vision for this ministry? (value the past)
2. What has been accomplished? (evaluation)
3. What is new that was not anticipated? (analysis)
4. Where do we want to see this congregation in 3 - 5 years? (planning)
The parenthetical words are what I call these things.
If you don't redefine the congregation's ministry, the congregation declines.
Even then, there is still a possibility for new life, but the cost is greater than redefinition.
Reversing serious decline requires redevelopment: not just new information, but also new and different purpose and direction. (Charles says 50% of things have to be new).
And if we continue to neglect the decline, there is more decline, which increases interruption and "letting go" is required. If there is still neglect, the decline eventually leads to congregational death.
Aphorism: IF YOU'RE GOING TO GROW, SOME WILL GO, says SUSO.
Charles reminds us that part of leadership is truth-telling: telling the reality of where in the congregational life cycle the congregation actually is.
Characteristics of decline: anxiety, fear, denial, paranoia, conflict. It is the nature of congregational decline to deny the decline as long as possible, to underestimate the decline, and then to underrepond.
In Charles' words: "Declining congregations ignore the congregational cold, treat congregational pneumonia with aspirin, and embalm with penicillin."
Aphorism: Resurrection flows from death, not denial.
Life cycle learnings:
When growing: encourage the growth; Maximize and resource the growth.
When stable: redefine.revision, identify the new information and use demographic data both about the congregation and the context.
When declining, intervene early and accurately.
When dead, bury. Let them die with dignity.
Using Life Cycle Theory:
Of course, the reality is that there is not one life cycle in a congregation; there are often MANY life cycles (of programs, groups etc).
One way to use this in congregations: (for the vestry)
1. List all the ministries of the congregation
2. Have every vestry person individually to rank each as growing, stable, declining
3. Collect and collate this information
4. For the growing ones, vestry asks: how can we help, add resources etc
5. For the stable ones, ask
a. What was the original vision for this ministry? (value the past)
b. What has been accomplished? (evaluation)
c. What is new that was not anticipated? (analysis)
d. Where do we want to see this ministry in 3 ? 5 years? (planning)
6. With rest, ask vestry which ones should be allowed to die, and make plans for a dignified burial.
7. For ones they do not want to die, intervene (but it will be costly), including personal one on one etc. Then see if they still need to die; they may need to die even if leaders do not want them to die.
Kirk Hadaway: Characteristics of congregations that are growing
Historical context: Part of the problems that all mainline churches have today is that the 1950s are considered normative. But really, that wasn?t the case: never before nor since have all dominations grown, and mainly because of booming population. But then came smaller families, and all churches growth rate began to decline. Mainline churches fared worse, because our birth rates were below the more conservative churches (since our birth rates were never as high as the more conservative churches to begin with).
We also had a greater falling away (became inactive: Kirk says that most mainline churches don?t drop out, they just drift away, still seeing some connection to their church, however remote.)
In early- late 1980s, Episcopal statistics began to show better stats than other mainline churches.
Only the Episcopal Church and the UUs (Unitarians) among the mainline churches are now growing, although it is small growth (and the UUs are still very small).
[Part of the growth in more conservative churches - as much as 70% of the growth - is the result of the larger birth rates of those churches].
"In recent years, the growth profile of the Episcopal Church has begun to more closely parallel that of the Southern Baptists."
In the Episcopal Church, 35% of congregations are growing; 15% are declining, which is the same as the southern Baptists.
How has the Episcopal Church grown?:
not by birth rates, not by average age, not by holding on to our children, but because we are successful at attracting more unchurched (or former members from other, especially conservative, churches) adults than other churches (same is true as UUs).
So why are these adults attracted?
Our liturgy, spirituality, theological substance, intellectual openness. The culture is changing to open itself to spirituality. We are distinct in that we have an identity (You see Lexus cars with Episcopal Church stickers on them, he says!)
Church leaders are concerned for renewal and growth, and there?s less a sense of growth as selling out.
Characteristics of growing congregations:
1 Are more effective in reaching our "traditional" constituency of affluent, well-educated people
2. Are better at reaching married couples with children.
3. Are an integral part of a local community: we go out into the community, and people know who we are; we are present to the community.
4. Vibrant worship that is not static or stagnant: not museum worship.
5. Emphasis faith development, spirituality, theological education.
6. Are involved in evangelism (broadly defined)
7. Are involved in social justice issues.
8. Do not let conflicts go unresolved.
9. Have a sense of purpose, not just a purpose or mission statement, and part of that is that want to and expect to transform lives.
FACTOID: In 2001: on average, 853,000 people worshipped in Episcopal Churches on any given Sunday (less than 2/3 of 1 per cent of the US population). "Too often we are the object of our mission. We should be the means to mission to others."
Charles Fulton points out that doubling the size of the church by 2020, which seems like such a big goal, is really modest: only 4% each year (or 4 people in a 100 person congregation).
FACTOID: 57.9 is the average age of Episcopalians. (20 years older than average US age)
Charles highlights the cost of change: change and growth go together, but there's always a cost. The good news is that the Episcopal Church is showing signs of energy, and we (nearly uniquely among the mainline churches) are showing (slight) growth. Charles thinks that in the next few years we're either going to get "on fire" or we're going to slowly fade away: we're in a moment of change and decision.
SUSO begins
Odd for a conference that tries to jumpstart the church, the day began with a smaltzy hymn from 1963 (Moody Press!), but all was quickly redeemed (Garth Brooks came to the rescue, but I digress...)
Staff for the week, in addition to Charles Fulton, are:
Susy Miller ("process consultant" for the House of Bishops, Susy is from Florida, and is going to deal with welcoming/newcomer ministry etc. She's also going to do a workshop on "how to have an effective meeting" -- a really good thing to consider since we are all meetinged to death.
Al Johnson, a priest from suburban Chicago, who is the conference chaplain.
Kirk Hadaway, new statistics guru for the Episcopal Church, and discoverer of the statistical error that made people think small churches are necessarily in decline.
Tex Sample- seminary professor, consultant, and expert on digital culture in the church, especially in light of worship.
George Martin, "Episcopal Ad Project" guy.
Kevin Martin, former condev person in the diocese of Texas and now in Plano, TX (home of one of the few Episcopal megachurches)
Ben Helmer, "815" small congregation ministry staff person (and father of diocal's Richard Helmer, also here in Chandler)
It's a great team, and they should make for a great conference.
(By the way, most of the people here are indeed from the west, with the largest group from diocal).
Condev CORE VALUES
For this seminar, but really for the whole condev world?
The "core values" SUSO uses are right on target, including:
+Conversion to Jesus is central
+Episcopalians are formed through prayer and liturgy
+Change and growth are characteristics of healthy congregations
I've been working on such a list (for a later blog entry) and I'd agree that such things are really foundational.
(Well actually, in a room nearby, in Chandler Arizona). I'm at SUSO West (StartUp/StartOver condev conference sponsored by the national church's condev office).
I arrived (in 105 degree heat!) late this afternoon, and will be joined by 20+ members of diocal. It should be a great conference (The cast is "A" List, including Charles Fulton (head of national condev and uber-condever), Tex Sample (yes), Kevin Martin et al. More about all this as the week progresses.
Oh yes: why joan crawford? (there really is a room here named after her, and one of the condev workshops will be there) Well, this hotel (the San Marcos) was apparently a winter hideaway for Hollywood royalty when Ms. Crawford reigned (pre-pepsi days).Needless to say, the ever-witty diocal contingent has already made lots of comments about the clotheshangers found here (cf. Mommie Dearest for details).
Question of the day: which diocal rector has, among her accomplishments, a background in synchronized swimming?