faith communities today...seventh-day adventist, southern baptist • historically black protestant...

FAITHCommunitiesTODAY

A Report on Religion in the United States Today

Carl S. Dudley

David A. Roozen

Hartford Institute for Religion Research

Hartford Seminary

hirr.hartsem.edu

March 2001

ContentsSection 1: Introduction . . . . . . . . . . . . . . . . . . . .1

Overview . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .2Project Background . . . . . . . . . . . . . . . . . . . . . . . .3Data Definitions . . . . . . . . . . . . . . . . . . . . . . . . . .6Basic Demographics of FACT Groups . . . . . . . . . . .8

Section 2: Sources of Unity and Cohesion . . . . .15

Heritage . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .16Clarity of Purpose . . . . . . . . . . . . . . . . . . . . . . . .20Moral and Community Standards . . . . . . . . . . . .22

Section 3: Growth, Change and Conflict . . . . . .25

Growth . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .26Change . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .31Conflict . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .34

Section 4: Congregational Life . . . . . . . . . . . . .39

Worship . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .40Activities . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .43Community Outreach . . . . . . . . . . . . . . . . . . . . .46Ecumenical and Interfaith Relationships . . . . . . . .50

Section 5: Congregational Resources . . . . . . . .51

Denominational Materials . . . . . . . . . . . . . . . . . .52Facilities . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .53Finances . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .57

Section 6: Leadership . . . . . . . . . . . . . . . . . . . .59

Leadership Challenges . . . . . . . . . . . . . . . . . . . . .60Religious Leaders . . . . . . . . . . . . . . . . . . . . . . . .64Seminary Education . . . . . . . . . . . . . . . . . . . . . .66

Section 1:

Introduction

Faith Communities in the United States Today is the largest

survey of congregations ever conducted in the United States.

It also is the most inclusive, denominationally sanctioned

program of interfaith cooperation. The project was initiated

to enhance the capacity of participating religious denomina-

tions and faith groups to conduct and use congregational

studies. It is intended to provide a public profile of the orga-

nizational backbone of religion in America – congregations –

at the beginning of a new millennium.

In this report, we present an overview of the survey findings.

These initial findings are both reassuring and disturbing.

1

It is reassuring: • That the great majority of faith communities are

vital and alive.

• That half the faith communities see themselves as growing in numbers, especially those using orblending contemporary forms of worship and thoselocated in newer suburbs.

• That the faith communities in the United States aremaking major contributions to the welfare of theircommunities through a combination of social andspiritual ministries.

• That 41 denominations and faith groups workedtogether, in interfaith cooperation, to complete thissurvey. Their coming together for a common purposeis unprecedented.

It is disturbing: • That many congregations have the commitment to

undertake social welfare programs – and the space –but lack the infrastructure.

• That congregations that enact their faith withoutexplicit expectations for members experience lessvitality and more conflict.

• That congregations, to remain vital, must change butthat change can prove costly – leading to conflictthat impacts member growth, new volunteers andfinancial support.

• That congregations of seminary-educated leaders, inparticular, are unready to address issues of change.

Overview

* Each denomination or faith group drew its own sample of congrega-tions – minimally intended to provide an error rate of plus or minusfour percentage points. Return rates were very good, averaging justover 50 percent. In total, the 26 individual surveys included answersfrom 14,301 congregations.

* For purposes of overall national analysis, we combined the 26 FACTsub-surveys in such a way that, through the use of statistical weights,each denomination or faith group’s congregations are represented inthe FACT weighted data proportionate to their representation in thetotal population of FACT participant congregations in the United States.

2

Project Background

The Faith Communities Today data brings together 26 individual surveys of congregations representing 41 denominations and faith groups (see Figure 1.1). Project participants developed a common core ques-tionnaire. Groups then conducted their own, typicallymail, surveys of a sample of congregations. Usually, the congregation’s leader completed the questionnaire.*

The project’s common core questionnaire includesmore than 200 questions covering six broad areas:

• Worship and identity

• Location and facilities

• Internal and mission oriented programs

• Leadership and organizational dynamics

• Participants

• Finances

We added 1980 and 1990 United States Census data forthe zip code in which a congregation was located to itssurvey data as well as 2000 and 2005 estimates and2010 projections.

Although all denominations and faith groups in theUnited States had the opportunity to participate in theproject, not all of them did. The proportion of U.S. congregations represented in FACT is not possible todetermine with precision because there is no accuratecount of the total number of congregations in theUnited States. Estimates typically range from 300,000

to 350,000. Using a mid-point estimate of 325,000 totalcongregations means that the 260,000 congregations inFACT denominations and faith groups represent 80% ofU.S. congregations. However, since most of the denomi-nations and faith groups with the largest membershipsparticipated in FACT, we estimate that the survey dataapplies to about 90% of worshippers in the UnitedStates. Among the larger U.S. denominations not repre-sented in FACT are: Jehovah’s Witnesses, LutheranChurch-Missouri Synod, Salvation Army, Church ofGod, United Pentecostal Church Inc., and Baptist BibleFellowship International.

The 41 denominations and faith groups had the oppor-tunity to adapt the common core questionnaire to theirown traditions. Some translated words and phrases intothe idiom of their traditions – for example, minister,priest, rabbi, imam etc. Some did not use questions thatdid not apply in their tradition or where expediencynecessitated.** In this report, we use the wordings andquestions in the common core questionnaire. A questionby question listing of denominations and faith groupsnot having data for particular questionnaire items canbe found on the project website, fact.hartsem.edu.

Individual denomination or faith group findings arenot contained in this report. If you are interested in theresults for a specific denomination or faith group, contactthe respective denomination or group. Contact personsand web links are posted on the website.

** Not all of the 26 surveys used to compile this report asked all of thequestions in the common core questionnaire. While a complete listingof missing items for each of the separate surveys is contained on theFACT website – fact.hartsem.edu – we note here the most significantmissing questions.

** Roman Catholic: Welcoming change, preserving racial/ethnic/nationalheritage, change in worship, sermon emphases, components of worship (except music), sources of religious authority, emphasis on sexual abstinence, personal witness evangelism, and ministerialeducation of congregation’s leader.

** Historically Black Denominations: Serving as moral beacon to community, welcoming change, openness in dealing with conflict,preserving racial/ethnic/national heritage, clarity of purpose, changein worship, sermon emphases, components of worship (includingmusic), rural to suburban location, condition of building, home

practices and emphases, approaches to evangelism, working withother congregations, and growth.

** Muslim: Expressing denominational heritage, serving as moral beacon to community, openness in dealing with conflict, change inworship, sermon emphases, components of worship (includingmusic), rural to suburban location, condition of building, approachesto evangelism, and ministerial education of congregation’s leader.

** Bahá’is: Expressing denominational heritage, change in worship, sermon emphases, and ministerial education of congregation’s leader.

** The reasons for changes in the common core questionnaire vary,from time constraints to inapplicability of the question to researchpriorities. Because the surveys varied in what they asked, the broadimplications drawn from the overall data of this report may not apply to a particular group.

3

American Baptist Churches USA . . . . . . . . . .748

Assemblies of God . . . . . . . . . . . . . . . . . . . .619

Bahá’is of the United States . . . . . . . . . . . . . .327

Christian Church (Disciples of Christ) . . . . . .283

Christian Reformed Church . . . . . . . . . . . . . .515

Church of Jesus Christ of Latter-day Saints . .969

Church of the Nazarene . . . . . . . . . . . . . . . . .436

Churches of Christ (Non-Instrumental) . . . . .289

Episcopal Church . . . . . . . . . . . . . . . . . . . . . .726

Evangelical Lutheran Church in America . . . . .832

Historically Black Denominations (ITC)* . . . .1863African Methodist Episcopal ChurchAfrican Methodist Episcopal Zion ChurchChristian Methodist Episcopal ChurchChurch of God in ChristNational Baptist Convention of AmericaNational Baptist Convention U.S.A.Progressive National Baptist Convention

Independent Christian Churches (Instrumental) . .349

Jewish (Cohen Center)* . . . . . . . . . . . . . . . . .228Conservative JewishReform Jewish

Mega-churches . . . . . . . . . . . . . . . . . . . . . . .153

Mennonite Church USA . . . . . . . . . . . . . . . . .400Muslim (CAIR)* . . . . . . . . . . . . . . . . . . . . . .416

Nondenominational . . . . . . . . . . . . . . . . . . . .133

Orthodox Christian (SCOBA)* . . . . . . . . . . . .346Albanian Orthodox Diocese of AmericaAmerican Carpatho-Russian OrthodoxGreek Catholic DioceseAntiochian Orthodox Christian Archdiocese of North AmericaBulgarian Eastern Orthodox ChurchGreek Orthodox Archdiocese of AmericaOrthodox Church in AmericaRomanian Orthodox Archdiocesein America and CanadaSerbian Orthodox Church in AmericaUkrainian Orthodox Church of the U.S.A.

Presbyterian Church (U.S.A.) . . . . . . . . . . . . .541

Reformed Church in America . . . . . . . . . . . . .399

Roman Catholic Church . . . . . . . . . . . . . . . . .714

Seventh-day Adventist Church . . . . . . . . . . . .406

Southern Baptist Convention . . . . . . . . . . . . .710

Unitarian Universalist Association . . . . . . . . .497

United Church of Christ . . . . . . . . . . . . . . . . .801

United Methodist Church . . . . . . . . . . . . . . . .601

TOTAL . . . . . . . . . . . . . . . . . . . . . . .14,301

Figure 1.1FACT Denominations and Faith Groups

Number of Congregations Returning Survey

4

* Several schools or organizations helped conduct the surveys. These included: ITC (the Interdenominational Theological Center, Atlanta,Georgia), Cohen Center (the Maurice and Marilyn Cohen Center for Modern Jewish Studies, Brandeis University, Waltham, Massachusetts),CAIR (the Council on American-Islamic Relations, Washington, D.C.) and SCOBA (the Standing Conference of Canonical Orthodox Bishops inthe Americas, New York, New York).

The report does note similarities or differences amongdenominations and faith groups. Protestant participantsare divided into four groups commonly used in categorizations of American religion:

• Liberal Protestant: Episcopal, Presbyterian,Unitarian-Universalist, United Church of Christ

• Moderate Protestant: American Baptist, Disciples ofChrist, Evangelical Lutheran, Mennonite, ReformedChurch in America, United Methodist

• Evangelical Protestant: Assemblies of God, Christian Reformed, Nazarene, Churches of Christ,Independent Christian Churches (Instrumental),Mega-churches, Nondenominational Protestant,Seventh-day Adventist, Southern Baptist

• Historically Black Protestant denominations

We also recognize the common lineage of RomanCatholics and various Orthodox bodies. Finally, wecombine Bahá’is, Mormon, Jewish and Muslim as contributors to the United States’ religious mosaic with significant World presence.

The Hartford Institute for Religion Research (HIRR) atHartford Seminary, Hartford, Connecticut, initiated theFACT project. In total, more than 100 persons from the41 denominations and faith groups have, and continue,to work on the project. A complete list is available onthe project website.

The Hartford Institute manages the project’s commonefforts, including the website and the grant fundingprovided through the generosity of the LillyEndowment. Carl S. Dudley and David A. Roozen, HIRRstaff and faculty at Hartford Seminary, serve as the pro-ject’s co-directors. Scott Thumma, faculty associate atHIRR, serves as project webmaster. J. Martin Baileyserves as the project’s media consultant.

Not all of the FACT survey questions are reported

here, and frequently the report does not include

the specific wording of a question or answer. The

reader is invited to the project website for these

details: fact.harstem.edu. The website contains a

complete list of questions and responses for the

common core questionnaire. The website also

contains Interact with Fact, an interactive

introduction for individuals and a workbook for

congregational groups. This interactive resource

contains 45 of the core survey questions with

denominational data and other comparisons.

The questions are divided into five modules:

• Public Worship

• Spiritual Growth

• Inviting and Including

• Managing and Leading

• Community Outreach

The website and workbook also provide links to

denominational websites for additional details

about specific denominational findings.

5

SIZE:

Size has a significant effect on many aspects of congre-gational life and organization. As measured in the sur-vey, size refers to the number of “regularly participatingadults” in a congregation.

LOCATION:

Location was measured as:

" Rural or open country

" Town or village of less than 10,000

(If in or around a city of 10,000 or more:)

" In the central or downtown area

" In another area of the city

" In an older suburb around the city

" In a new suburb around the city

DEMOGRAPHICS:

Demographic characteristics were measured by askingrespondents whether the estimated percent of regularlyparticipating adults in their congregations, for eachcharacteristic, was:

" None to Some: 0 - 40%

" About Half: 41 - 60%

" Most to All: 61 - 100%

Definitions

HIGH, MODERATE OR LOW:

What does it mean when we say a congregation scoredhigh, moderate or low? Many questions asked forresponses on a five-point scale. Two examples:

" Not At All " Never

" Slightly " Seldom

" Somewhat " Sometimes

" Quite Well " Often

" Very Well " Always

“Low” is a combination of the two lowest or most negative responses on the five-point scales. “Moderate”is the middle response. “High” is a combination of thetwo highest or most positive responses.

GROWTH:

When the report says that congregations are growing,this includes the top two responses to the question:

“Since 1995, has the number of regularly participatingadults in your congregation:”

" Increased 10% or more

" Increased 5% to 9%

" Stayed about the same (+/- 4%)

" Decreased 5% to 9%

" Decreased 10% or more

Throughout this report, we use several key definitions. Awareness of these definitions will help in understanding the report:

6

VITALITY, UNITY and COHESION:

These terms refer to the following characteristics.

" Our congregation is spiritually vital and alive

" Our congregation has a strong racial/ethnic ornational heritage that it is trying to preserve

" Our congregation clearly expresses its denominational heritage

" Our congregation has a clear sense of mission and purpose

" Members are excited about the future of our congregation

" Our congregation is a moral beacon in the community

" Our congregation emphasizes abstaining from premarital sex

" Our congregation has explicit/definite expectationsfor members that are strictly enforced

For ease of presentation, we use the first characteristic –spiritually vital and alive – to measure vitality unlessotherwise noted in the report.

CHANGE:

Change is a major theme in the report. Key changequestions include:

“In comparison to the style of your primary worship servicefive years ago, would you say the style of your current primary worship service:”

" Is basically the same

" Changed a little

" Changed somewhat

" Changed a great deal

“How well does the following describe your congregation?Our congregation welcomes innovation and change:”

" Very well

" Quite well

" Somewhat

" Slightly

" Not at all

7

When the public thinks of congrega-tions, the image that typically comes tomind is a mega-church or a high-steeple urban church. The reality, how-ever, is that half of the congregationsin the United States have fewer than100 regularly participating adults(Figure 1.2) and just over half are located in small town and rural settings(Figure 1.3). Indeed, a full quarter ofcongregations has fewer than 50 regu-larly participating adults, while lessthan 10 percent have more than 1,000.

Faith Communities Today: The Basic Demographics

Figure 1.2Half of Congregations Have Fewer Than 100 Regularly Participating Adults

Under 100 RPA

100 - 349

350 - 999

1,000 +

11%

6%

33%

50%

Figure 1.3Over Half of Congregations Are Located in Town & Rural Settings

Town & Rural

Cities 10,000 +

Suburban

52%

25%

23%

8

The number of participants varies considerably by location and also bydenominational group (Figure 1.4).The large size of Roman Catholicparishes is especially dramatic. Thesmaller size of rural and small towncongregations – contrasted with thelarger size of those located in newersuburbs – is consistent across denomi-nations and faith groups.

Moderate Protestant congregationsgenerally are smaller, which is consis-tent with the fact that these congrega-tions are heavily concentrated in townand rural settings (Figure 1.5).Evangelical Protestant churches alsoare concentrated in town and rural settings. However, in contrast to other Protestant groups, EvangelicalProtestants have a significant andgrowing presence in the suburbs. But itis Jewish, Bahá’is and Mormon congre-gations that are most concentrated inthe suburbs, with more than 40 percentof the congregations of each grouphaving a suburban setting.

Figure 1.4Size Varies by Location and Denominational Group

AverageSize

Rural

Town

City

Older Suburb

Newer Suburb

0

500

1000

1500

2000

2500

3000

Catholic &Orthodox

EvangelicalProtestant

ModerateProtestant

LiberalProtestant

Figure 1.5Town & Rural Dominates Moderate Protestantism

Percent ofCongregations

Town & Rural

City

Suburban

Catholic &Orthodox


ModerateProtestant

LiberalProtestant

0

20

40

60

80

100

42%62%

22%

16% 24%

22%

54%41%

36%

23%

35%

23%

9

Religion and community were insepa-rable for the waves of immigrants thatfounded and then populated theUnited States. It is not surprising,therefore, that the majority of UnitedStates congregations pre-date WorldWar II (Figure 1.6). Also not surprisingis a burst of new church developmentin the immediate post-war period, aperiod that combined economic expan-sion and the need for community-providing institutions in the rapidlydeveloping suburbs.

Perhaps less obvious is the dramaticshift over time in the geographic locusof new congregations. Congregationaldevelopment in the West surpassedeven the South in the last decade(Figure 1.7). This trend is somethingreligious establishments, whose mind-sets have yet to make the Westwardshift, should note.

Figure 1.6Over Half of Congregations Organized Before 1945

Before 1945

1945 - 65

1966 - 89

1990 - 2000

20%

8%

19%53%

Figure 1.7Westward Ho

PercentOrganized

Northeast

North Central

South

West

0

10

20

30

40

50

1990 - 20001966 - 19891945 - 65Before 1945

10

The downturn in new church develop-ment in mainline Protestantism andsurge in Evangelical Protestantism isfamiliar to most religious trend trackers.But they also should note the downturnamong the Roman Catholic/Orthodoxand the surge in the founding of congregations among Bahá’is, Muslimsand Mormons over the last 20 years.This trend is rapidly putting a newface on American religion (Figure 1.8).

Figure 1.8A New Face for American Religion

PercentOrganized

Liberal Protestant

Moderate Protestant

Evangelical Protestant

Historically Black Protestant

Catholic & Orthodox

Bahá'is, Jewish, Mormon, Muslim

0

10

20

30

40

50

60

1990 - 20001966 - 19891945 - 65Before 1945

11

A common adage connecting congre-gational life to the legacy of racism inthe United States observes that Sundaymorning is the most segregated timeof the week. At first glance the racialprofile of congregations seems to rein-force this myth. Seventy-six percent ofcongregations report that most or allof their regularly participating adultsare white. Overlaying census data ontothe FACT survey, however, yields a significant, although not overlyencouraging, correction: Sundaymorning is neither more (nor less) segregated than Saturday night.Specifically, congregations’ participantsrepresent a mirror image of the racialcomposition of the zip codes in whichtheir congregations are located.Specifically, 75 percent of congrega-tional zip codes are most or all white.(Figures 1.9a and 1.9b present variousdemographic characteristics of congre-gational members.)

That congregational participants reflectthe demographic characteristics of theircongregation’s location is consistentwith the traditional development ofgeographic parishes. Not surprisingly,the survey found that parishioners generally have a short commute toworship – one that is considerably less than a typical commute to work.

Congregational participants are morelikely to be female and older than thegeneral population. The fact that con-gregational participants are more likelyto be married and to be in householdswith children than the general popula-tion offers support for those who havenoted the close connection betweenorganized religious involvement andtraditional notions of family.

Figure 1.9a

Characteristics of Regularly Participating Adults


0

20

40

60

80

100

Families withKids at Home

Over 60Years Old

MarriedFemaleWhite

76%

22%14%

66%

20%

47%

33%

20%

67%

21%

12% 6%

18%

76%

2%

Figure 1.9b


None to Some

About Half

Most to All

Commute15+ Minutesto Worship

LifelongMember of

Denomination

Less Than $20,000

HouseholdIncome

CollegeGrads

0

20

40

60

80

100

72%

17%

11% 7% 4%

89%

24%

26%10%

13%

77%50%

12

The survey also shows that:

• Participants in FACT congregationsare more likely to be college gradu-ates than the general population.

• But they also are slightly more likelythan the general population to be inhouseholds with annual incomesless than $20,000.

• Among congregations organizedsince 1990, there is a higher propor-tion of participants who commutemore than 15 minutes to worship.Religious community is increasinglyless equal to residential community.

• Size of congregation matters when itcomes to gender – the larger thecongregation, the more males it has.This differential is found for bothProtestants and Catholics.

• Similarly, the larger the congrega-tion, the greater the proportion ofyoung adult participants, again forboth Protestants and Catholics.

• Slightly more than 25 percent ofcongregations report that a majorityof their regularly participating adultsare lifelong members of the congre-gation’s denomination.

The effect of location is especially dramatic in regard to lifelong denomi-national members. The proportion ofparticipants who are lifelong denomi-national members decreases steadily asone moves from rural to town to cityto new suburban locations. The patternof progressive differences in participantprofiles as one moves from rural tonew suburban locations is also starkfor educational levels, age, child-presentfamilies, and household income(Figures 1.10, 1.11 and 1.12).

Figure 1.10Different Demographic Profiles:Rural vs New Suburb Congregations

Percent ofCongregations:"Most or All"

Participants HaveSelected Item

Rural New Suburb

0

10

20

30

40

50

LifelongMember of

Denomination

Less Than $20,000

HouseholdIncome

Familieswith Kidsat Home

Over 60Years Old

CollegeGrads

Figure 1.11Different Demographic Profiles:Older vs Newer Congregations



Before 1945

1945 - 65

1966 - 89

1990 - 2000

0

5

10

15

20

25

Commute15+ Minutesto Worship

Less Than $20,000

HouseholdIncome

Families withKids at Home

Over 60Years Old

13

Other notable differences in participantcharacteristics among denominationalgroups include:

• Liberal Protestant congregationstend to have higher proportions ofcollege graduates.

• Evangelical Protestant congregationstend to have more young adults andfamilies with children.

• Congregations in the HistoricallyBlack denominations tend to havemore participants from low-incomehouseholds.

• Congregations in the RomanCatholic/Orthodox group tend tohave fewer long commuters.

Figure 1.12Different Demographic Profiles:Smallest vs Largest Congregations



1 - 49 Adult Participants 1,000 or more

0

5

10

15

20

25

30

35

LifelongMember of

Denomination

Less Than $20,000

Household Income

Over 60Years Old

Females

14

Section 2:

Sources ofUnity and Cohesion

Heritage, vision and moral commitment are three sources

of cohesion for congregations. They help explain why

congregations can remain vital. Some congregations are

anchored in their accumulated past of faith practices,

culture and tradition. Others emphasize a purpose and

vision in their ministry that values change in order to

meet the future. Still others place a premium on high

moral standards for themselves and for their world.

Across liberal and conservative, Protestant and Catholic,

Christian and non-Christian lines, these three values, when

located in favorable social conditions, help contribute to

congregational stability, vitality, growth and fiscal health.

15

Denominational Loyalty and Religious Authority

Denominations emerged in ColonialAmerica as ethnic communities, andthe affinity between racial/ethnic andreligious identity in the Americancontext replayed itself through mostsubsequent immigrations (see Figure2.1). The convergence of ethnic andreligious identities is a mixed blessing.On the one hand, they can be mutuallyreinforcing. Just over 60 percent ofmajority Latino congregations, forexample, and half of majority Blackcongregations are intentional aboutusing their religious community as aresource for preserving theirracial/ethnic heritage (Figure 2.2). Onthe other hand, a distinct racial/ethnicidentity can present a barrier to poten-tial new members. Majority-whitecongregations with a distinct nationalidentity (“white with sub-group” infigures) are especially conscious abouttheir need to increase their diversity.

Figure 2.1Majority Race/Ethnicity of Regularly Participating Adults

White: No Sub-Group

White with Sub-Group

Black

Latino

Asian

Other

No Majority Race

65%13%

16%

2%1% 1%1%

0

10

20

30

40

50

60

70

Figure 2.2Preserving Racial/Ethnic/National Heritage


High onPreservation

White:No Sub-Group

White withSub-Group

LatinoBlack

50%

64%

31% 26%

Majority Race/ Ethnicity of Congregation

16

Sociologists report that denomination-alism is declining in significance forcongregational identity. But 62 percentof congregations say they reflect clearexpressions of their denominationalheritage (Figure 2.3). One also findsthat the expression of denominationalheritage tends to be stronger in those congregations with a distinctiveracial/ethnic/national identity (Figure 2.4).

Figure 2.4Majority Racial/Ethnic/National CongregationsHigher on Denominational Heritage


High onHeritage

White:No Sub-Group

White withSub-Group

LatinoBlack0

10

20

30

40

50

60

70

80

74% 69% 69%58%

Majority Race/ Ethnicity of Congregation

Figure 2.3How Well CongregationsExpress Denominational Heritage

Very Well

Quite Well

Somewhat

Slightly

Not at All

34%

28%

25%

10%

3%

17

With a survey’s aura of scientificobjectivity, we may forget that congre-gations are religious associations andtheir ultimate source of unity and purpose emanates from their relation-ship to the transcendent. In thisregard, the foundational importanceof sacred scripture is nearly universal(Figure 2.5). (Note: the Roman Catholicsurvey did not ask the religious authorityset of questions.) The Holy Spirit also is acknowledged as a foundationalsource of religious authority in six of ten congregations, and whilecreeds, doctrines, reason and personalexperience are important for largenumbers of congregations, they areacknowledged as foundational in relatively few.

Among the specific findings, whichare consistent with these groups’ self-understandings:

• Baptists and Muslims are particularlyoriented toward scripture.

• Orthodox Christians, Lutherans,Episcopalians and Mormons areparticularly oriented toward creeds,doctrine and/or tradition.

• The Assemblies of God andNazarene are oriented toward the Holy Spirit.

• Jewish groups and UnitarianUniversalists orient themselvestoward human reason.

Figure 2.5Sources of Religious Authority

Percent ofCongregationsSaying Sourceis Foundational

0

20

40

60

80

100

PersonalExperience

HumanReason

The HolySpirit

HistoricCreeds,

Doctrines &Tradition

SacredScripture

82%

15%

60%

8% 13%

18

Perhaps the most interesting relation-ship among the various sources of religious authority is revealed in congregations with a strong commit-ment to denominational heritage.These congregations have unusuallyhigh commitment to the foundationalauthority of creeds, doctrines and tradition (Figure 2.6).

The strength of denominational tiesvaries across the spectrum of partici-pating groups. In broad strokes, congregations of Historically BlackDenominations rate denominationalconnections the highest, while LiberalProtestant congregations report thelowest commitments to denomina-tional ties. Although the structure andmeaning of these commitments differsin the various faith communities, con-gregations that maintain connectionswith their denominational traditionand organization share at least onenotable characteristic – financial stability (Figure 2.7).

Figure 2.6Turn Toward Tradition Enhances Denominational Heritage


High onDenominational

Heritage

PersonalExperience

HumanReason

The HolySpirit

HistoricCreeds,

Doctrines &Tradition

SacredScripture

0

20

40

60

80

100

Source is Foundational

No Roman Catholic data available for this set of comparisons.

63%83%

66% 72% 73%

0

10

20

30

40

50

60

70

Figure 2.7Denominational HeritageRelated to Financial Health



Heritage

ExcellentGoodTightSomeDifficulty

SeriousDifficulty

40%50% 56% 59%

65%

Financial Health in 2000

19

Figure 2.8Vitality and Vision


with HighVitality

0

20

40

60

80

100

HighModerateLow

12%

46%

85%

Clarity of Purpose

Figure 2.9Vitality and Life in All Locations


0

10

20

30

40

50

60

70

80

High Moral BeaconHigh Vitality

Rural

Town

Center of City

Other of City

Older Suburb

Newer Suburb

Congregations with a clear sense ofpurpose feel vital and alive (Figure 2.8).In contrast to feelings of unity basedon heritage (the past), this center ofcohesion looks to the future. This positive assessment extends across thespectrum of denominational groups.

Older, smaller, town and rural churchesare less likely to claim a sense of purposeand vitality. But even in these condi-tions, more than half report that theyfeel vital and alive, and over halfreport being a moral beacon for theircommunities (Figure 2.9). Feelings of vitality occur most frequently intraditional Black congregations andsignificantly less often in LiberalProtestant congregations.

Although new suburban areas arefinancially and numerically morefavorable to congregational growth,many faith communities in areas ofdeclining populations still report highvitality. Larger, newer and growingcongregations most clearly report feelings of being vital and alive. Whenconditions are less favorable, it is congregations that are clear in mem-bership expectations and rooted intheir denominational heritage thatreport vitality.

Clarity of Purpose

20

Figure 2.11Funds and Folks Together


Less Than 50

50 - 99

100 - 149

150 - 349

350 - 999

1,000 +

0

10

20

30

40

50

Not EnoughLay Volunteers

ExcellentFinancial Health

Figure 2.10Teens, the Future and the Suburbs


Rural

Town

Center of City

Other of City

Older Suburb

Newer Suburb

0

20

40

60

80

100

High Involvementof Teens

High ExcitementAbout the Future

Vital, purposeful congregations alsohave a more positive assessment abouttheir future. Such optimism occursmost often in Historically Blackchurches, and significantly less oftenin Moderate Protestant congregations.Not surprisingly, the confidence ofcongregations in their future is closelytied to their ability to attract andmobilize the energies of their youth.Newer and larger congregations ingrowing suburban communities reporta higher percentage of active highschool youth (Figure 2.10). The abilityto attract teenagers and youth alsocontributes to membership growth.

Purpose-driven vitality also can bemeasured by the quality and quantityof financial support that membersgive a congregation. Size makes a significant difference here. Newchurches, especially when they aresmall, report a precarious financial situation, while older, larger congrega-tions, especially in suburbs, feel theirfinancial health is stronger.

At the same time, struggling congrega-tions also suffer from the perceivedabsence of sufficient volunteers, as if acritical mass is essential for basic pro-gram activities (Figure 2.11). All theselimitations militate against rural andsmall town congregations. Yet, almost60 percent believe that they are vitaland a moral beacon in their world.

21

Figure 2.12Moral Boundries Make a Financial Difference


Good toExcellent Financial

Health

Low

Moderate

High

0

10

20

30

40

50

60

70

80

Emphasizing Abstinencefrom Premarital Sex

Moral Beaconin the Community

53%

71%61%

57%69%

65%

Standards of personal morality andpublic justice offer a third source ofcohesion that can be foundational forfaith communities.

Moral boundaries make a difference.Two out of three congregations thatemphasize personal and public moralityalso report healthy finances and mem-bership growth (Figure 2.12).Congregations that place less emphasison these standards are more likely to report plateaued or declining membership.

A large majority of the most vital congregations report that they have a clarity of purpose and explicit member expectations that are strictlyenforced. This is especially true amongnewly organized congregations inWestern states. As congregations age,this clarity declines consistently andprogressively – suggesting that expec-tations become more implicit with theinstitutional aging process.

High Moral and Community Standards

22

0

10

20

30

40

50

60

70

Figure 2.13Clarity and Strictness Contribute to Growth

Percent ofGrowing

Congregations

Low

Moderate

High

Strictness ofMember Expectations

Clarity ofMission and Purpose

25%

42%

60%

40%

64%53%

Both purpose and strictness are direct-ly related to membership growth andfinancial health (Figure 2.13). Largercongregations are more likely to beclear about their purpose.

Congregations are more likely to drawmoral boundaries if they are locatedin newer suburbs, towns and ruralareas. Congregations in older suburbsand cities were less openly demand-ing. Larger congregations are morelikely to emphasize personal morality,but the claim to be a moral beaconwas not related to congregational ageor size. Evangelical Protestants, espe-cially in the South, are more likely toestablish demands in personal morali-ty and to see themselves as a moralbeacon to the community. LiberalProtestants are less likely to expressthese expectations. Congregationsthat draw moral boundaries reportstronger financial commitment oftheir members.

23

24

Beyond personal morality, some congregations have strong, faith-basedstandards that enable them to engagetheir communities (Figure 2.14). Theyare willing to fight for issues of socialjustice, and to develop appropriateoutreach ministries. Since many arelacking in financial resources, theywould seem excellent candidates forgovernment supported “charitablechoice” programs of social concern.This pattern of social involvementcontributing to congregational growthis sustained across denominationalgroups, although particular faith communities place special emphasis ondifferent aspects of community needs.

In summary, faith communities gain identity from a common heritage and culture, purposefulwork toward a common futureand the values they hold forthemselves and their communities.These themes provide centers ofunity and cohesion.

Figure 2.14Social Involvement Enhances Vitality


ClaimingHigh Vitality

Low

Moderate

High

0

20

40

60

80

100

Working forSocial Justice

Breadth ofSocial Ministries

56%67%

79%

46%

90%75%

Section 3:

Growth, Changeand Conflict

In this section, we discuss three surprising facts:

• Fifty percent of congregations report that they are growing.

• Most congregations report that they welcome change.

• Changes in worship often prompt serious

congregational conflict.

Data from other sources (such as annual denominational

reports) suggest a slight “halo effect” concerning growth in

this report, that is, that congregational observers are giving

the most favorable interpretation of their faith communities’

real conditions. Although their reported figures may be

slightly – but not greatly – inflated, we believe these

observers are providing significant insight about what

works, and what does not, in their congregations.

25

Figure 3.1Half of CongregationsAre Growing in Size

Size Increased 10% +

Increased 5 - 9%

Plateaued (+/-4%)

Decreased 5 - 9%

Decreased 10% +

34%

17%31%

9%10%

0

10

20

30

40

50

60

70

Figure 3.2Growth Everywhere, Especially in Suburbs

Percent ofGrowing

Congregations

NewerSuburb

OlderSuburb

Otherof City

Centerof City

TownRural

45% 47% 49% 51% 53%67%

Fifty one percent of congregationsreport that they have grown in theprevious five years (see Figure 3.1).Although Historically BlackDenominations used a somewhat different question, the direction andvitality of their growth is essentiallythe same.

Congregations grow in different ways.Our data shows that they grow by:

• Cultural affinity, finding “our kind of people”

• Community involvement, keeping in touch

• Organizational focus, vision in action

• Offering both care and discipline for members

• Finding inspiration in worship

• Promotional programs, which maynot produce growth but strengthencongregational vitality

Congregations grow in locationswhere they find like-minded people inthe demographics of their communi-ties. New suburban communities especially are favorable to growth offaith communities, where religiousparticipation is supported by familycomposition, higher educational levelsand income, available teenagers andyoung adults, and a higher percentageof male participants (Figure 3.2).Opposite demographic factors areassociated with membership decline,such as lower education, lowerincome, more elderly, more women,and, for congregations, more lifelongmembers.

Growth

26

Figure 3.3Family Based Congregations Sustain Member Growth

PercentGrowing

0

10

20

30

40

50

60

70

80

Adults in Households with Children Present

Nearly All(81% ormore)

Most(61 - 80%)

Many(41 - 60%)

Some(21 - 40%)

Few toNone

(20% or less)

38%54%

68% 72%

41%

Figure 3.4Community Outreach Contributes to Growth

PercentGrowing

Low

Moderate

High

Working forSocial Justice

Breadth ofSocial Ministries

0

10

20

30

40

50

60

52%60%

40%

57%54%

44%

Congregations with high concentra-tions of families with children aregrowing – up to a point (Figure 3.3).(Those few congregations with 80 percent or more families with children show markedly less growth.)

Contrary to some published experts,congregations with a strong commit-ment to social justice and with directparticipation in community outreachministries are more likely to be growingthan other congregations (Figure 3.4).This pattern of social involvementcontributing to congregational growthis true across all denominationalgroups. But recently organized growingcongregations tend to have fewer outreach ministries than older growingcongregations that are firmly estab-lished. It takes these new congregationstime to mobilize their outreach.

27

Figure 3.5Focused Congregations Grow


Decreased 10% +

Decreased 5 - 9%

Plateaued (+/- 4%)

Increased 5 - 9%

Increased 10% +

0

10

20

30

40

50

60

70

80

Clarity of Purposeand Mission

Well OrganizedPrograms

0

10

20

30

40

50

60

70

Figure 3.6Tough Love Works Too

PercentGrowing

Low

Moderate

High

Programs ThatStrengthen Personal

Relationships

Strictness ofMember Expectations

37%

53%64%

26%

44%56%

Growing congregations, as noted earlier,reflect a combination of factors thatinclude denominational loyalty, con-gregational vitality, confidence in thefuture, and serving as a moral beaconto the community. Additionally, botha clear sense of mission and a crisporganizational style have a powerful,positive influence on the capacity ofcongregations to attract and sustainnew members (Figure 3.5).

A combined emphasis on disciplineand personal relationships contributesto member growth (Figure 3.6). Thebonding of members into the groupalso is essential in the character ofgrowing congregations. Congregationalleaders must show that they knowand care about their members.

28

Figure 3.7Good Worship Gives Growth

PercentGrowing

0

10

20

30

40

50

60

Uplifting Inspirational Worship

HighModerateLow

27%38%

56%

Figure 3.8Contempory Worship Supports Protestant Church Growth

PercentRapidlyGrowing

0

10

20

30

40

50

60

EvangelicalModerateLiberal

Never

Seldom

Sometimes

Often

Always

Use of Electronic Keyboard

Uplifting worship and spiritual nurturemake a genuine contribution to congregational growth in everydenominational group (Figure 3.7). In a later section on worship, we willlearn that the factors that contributeto a satisfying worship experience aresignificantly different among faithgroups and among generations.Protestant groups that have emphasizedcontemporary worship and electronicmusical instruments, rather than tra-ditional forms, show a dramaticincrease in their appeal to new mem-bers, for example (Figure 3.8).

Of the ten promotional programs listedin the survey, the largest majority ofcongregations report that they mostfrequently engage in clergy calling onprospects, laity calling on prospects,encouraging members to witness toothers about their own faith, andusing newspaper ads. Larger congrega-tions are more likely to use mailingsand mass media, city and suburbancongregations lean toward revivalsand big events, and EvangelicalProtestant churches are more likely tobe engaged in evangelical campaigns.

29

P.T Barnum, the famous circus entre-preneur (but not remembered for hisreligious zeal), admitted that he knewthat at least half of his advertising waswasted, but he did not know whichhalf. The results of this survey suggesta similar conclusion. Although selectedpromotional programs apparently areeffective for various faith groups inparticular communities, in the aggre-gate none of the various programs forpromoting congregational growthappear more than marginally effective.Thus it is difficult to pinpoint whichpromotional activities are likely toresult in congregational growth

However, participation in promotionalprograms often impacts congregationalvitality more than growth. That is, themajor impact of promotional programsis typically their positive effect on theenergy and commitment of members.For example, the use of several promo-tional programs – radio advertising,evangelistic campaigns, personal wit-ness, revivals and big events – isdirectly associated with congregationsreporting high vitality (Figure 3.9).

0

10

20

30

40

50

60

70

Figure 3.9Promotional Efforts Strengthen Vitality More Than They Impact Growth

Percent ofCongreations

Stressing Personal Witness

Not Stressing Personal Witness

High VitalityGrowing

52%39%

65%49%

30

Larger congregations are more likelythan others to welcome change(Figure 3.10), especially if they areEvangelical and located in growingsuburban areas or Western states.(Note: The Historically Black and RomanCatholic denominations did not ask thechange questions.) Smaller and declin-ing congregations, especially in towns and rural areas, do not feel as receptiveto innovation.

Congregational age also makes a difference (Figure 3.11). Older congre-gations have more established patterns,and seem less willing or able to makechanges, while more recently organizedcongregations appear more responsiveto change.

Change

Figure 3.10Increased Size Enhances Openness to Innovation

PercentHigh on

WelcomingChange

0

10

20

30

40

50

60

70

80

Number of Regularly Participating Adults

1,000 +350 - 999150 - 349100 - 14950 - 991 - 49

39% 40% 44% 48%66%

73%

0

10

20

30

40

50

60

70

Figure 3.11Congregational Age Inhibits Openness to Innovation

PercentHigh on

WelcomingChange

1990 - 20001966 - 19891945 - 1965Before 1945

37%45%

56%67%

31

Change happens when congregationsreceive new members. All groupsreport an acceptance of these newmembers. But Historically Blackchurches report more acceptance thanother Christian groups. And acceptanceof new members is rated even morehighly among some World religions(Bahá’is, Mormon, and Muslim),which include faith groups that aregrowing at an exceptionally rapid rate(Figure 3.12).

Location makes a major difference aswell. Congregations in suburbs aremore likely to be growing, while thosein rural areas are apt to be losingmembers, regardless of their opennessto change or willingness to acceptnew members.

Where populations make it possible,change for many congregations alsomeans an effort to increase theirracial/ethnic diversity. Congregationsmost committed to increasing diversityare in the centers of metropolitanareas, while faith communities leastcommitted to increasing their racial-ethnic diversity are located in ruralareas, villages and towns, where theopportunities are fewer (Figure 3.13).By denomination, the Catholics reportthe highest level of effort to increasethe inclusiveness of their congregations.

Figure 3.12Assimilating Others Varies by Denominational Group


High onAssimilation ofNew Members

0

10

20

30

40

50

60

70

80

WorldCatholic &Orthodox

HistoricallyBlack

Protestant


ModerateProtestant

LiberalProtestant

62% 58%67% 72%

64%

80%

Figure 3.13Opportunity Shapes Attitudes

PercentHigh on

Effort to IncreaseRacial/Ethnic

Diversity

0

5

10

15

20

25

30

35

40

NewerSuburb

OlderSuburb

Otherof City

Centerof City

TownRural

18%20%

39% 37% 35% 33%

32

Changes in congregational worship,like growth, are associated with sizeand location, apparently as congrega-tions respond to changing communityand cultural conditions.

Congregations are more likely to havechanged their worship in the past fiveyears if they are larger, older and locatedin metropolitan areas (Figure 3.14).Evangelicals are the most likely tohave changed worship, while LiberalProtestants are the least likely.Congregational change in worshipreflects a major strategy by congrega-tions to adapt to socially transitionalcommunities.

Figure 3.14Congregations Adapt or Decline


That HaveChangedWorship


0

10

20

30

40

50

1,000 +350 - 999150 - 349100 - 14950 - 991 - 49

35%40% 37%

43%48% 50%

33

This study provides an unusually comprehensive window on the worshipexpressions of faith communities thatwere organized in different generationsduring the past century. Althoughcomparable Roman Catholic and Historically Black denominational dataare missing, we believe that worshipparticularly reflects generationaltrends and changing emphases transcend denominational differencesin the religious landscape of theUnited States.

Congregations, like children, are asmuch a product of their generation asthey are a result of their theologicalparents. Generations make a difference.Worship styles dramatically reflect thedecade when the congregation wasorganized. That is, congregations thatwere organized more recently showprogressively different emphases inworship from those organized in threeprevious historical periods. Theyreport differences in such practices asusing creeds and statements of faith,lighting candles or playing the piano ororgan in worship (Figures 3.15a - 3.15c).

Generational change has led to adecline in traditional practices of worship and the emergence of newpatterns, especially in musical expression. These include using theelectronic keyboard, electric guitar orother more contemporary instruments.

0

5

10

15

20

25

30

35

Always Use ElectronicKeyboard or Synthesizer

Always Use Creedsor Statements of Faith

28%

16%11%

7%

15%

23%27%

33%

Figure 3.15a

Old Traditions in Tension with New Worship Expression

Figure 3.15b

Before 1945

1945 - 1965

1966 - 1989

1990 - 2000

Before 1945

1945 - 1965

1966 - 1989

1990 - 2000

0

10

20

30

40

50

Always UseElectric Guitar or Bass

Always UseCandles or Incense

48%

26%

16%10% 10%

16%24% 27%



Conflict

34

Figure 3.15c

Before 1945

1945 - 1965

1966 - 1989

1990 - 2000


0

20

40

60

80

100

Always Use Drumsor Other Percussion

Always UsePiano or Organ

89%

83%74%

59%

10% 15%25% 30%

35

Congregational age directly influencesthe rating of worship as spirituallyuplifting. Older congregations aremore likely to have changed theirworship in the past five years (Figure 3.16), perhaps because thecongregations more recently formedfeel that their worship is already contemporary. At the same time, morerecently formed congregations aremore willing to rate the spiritual upliftof their worship as very high, whileearlier generations are somewhat morereserved. Thus, younger congregationsthink their worship is more spirituallyuplifting, while older congregationsare more willing to change. Changehas a positive effect on these oldercongregations. Those older congregations that make changes aremore likely to rate their worship asmore spiritually uplifting.

Figure 3.16Older Congregations More Likely to Change Worship

Before 1945

1945 - 1965

1966 - 1989

1990 - 2000


0

10

20

30

40

50

60

70

80

SpirituallyUplifting Worship

Changed Worship InPrevious Five Years

70%71%62%

49%

25%32% 38%46%

36

Figure 3.17Changing Worship Sparks Conflict

Percent ofCongregationswith Worship

Conflict

0

10

20

30

40

50

60

ChangedGreat Deal

ChangedSome

ChangedLittle

BasicallySame

Change in Worship Over Five Years

29%

43%50%

59%

But the process of change may be difficult for leaders and disruptive tothe congregation (Figure 3.17).

The impact of change in contemporaryworship is clear throughout thisreport. Changes in worship patterns,especially in using new instruments(electric guitar and electronic keyboard, for example) have a strong,positive association with congregationalvitality, member growth, financial stability and other signs of a healthycongregation. Although we cannot tellif these particular symbols of changewill be a passing fad or enduringaspect of worship, they point to adynamic of change to which somecongregations are responding.

37

Figure 3.18Conflict Increases with Financial Crises


Having FinancialConflict

0

10

20

30

40

50

60

70

80

SeriousDifficulty

SomeDifficulty

TightGoodExcellent

30%44%

54%67% 73%

Financial Health

But change does not come withoutthe emotional cost of conflict. The tensions around change are compounded when congregations are faced with dwindling financialresources. Congregations report anincrease in conflict as their resourcesbecome more limited (Figure 3.18). Orperhaps their resources become morelimited because they engage in conflict.

Conflicts around worship are morelikely to occur in center city congrega-tions, where social diversity is higherand finances are less available.Conflicts also are more evident incongregations located in new suburbanareas, where the funding may not beas limited (depending on congrega-tional size and age) but the pressuresto reach contemporary audiences areeven stronger.

In summary, growth, change and conflict are interrelated.Congregations see themselves asgrowing by cultural heritage, byintentional and focused sense ofmission and by affirming stan-dards of personal morality andsocial justice. They see themselvesas willing to change, especiallywhere they can imagine the alter-natives. They are aware that theprocess of change may bring sig-nificant conflict. We suspect thatconflict may serve as a naturalpart of the process that makeschange and growth more possible.

38

Section 4:

Congregational Life

Many congregations show remarkable similarities in

their activities, despite wide differences in beliefs.

Congregational size and location often shape these

similarities. Thus, for example, the activities of two

small rural congregations of different faith groups are

more similar to each other than they are to the activities

of their suburban denominational counterparts. Lived

religion in local communities gives these congregations

their enduring strengths. We note four areas of comparison:

• Worship and Spiritual Nurture

• Congregational Activities

• Community Outreach

• Ecumenical and Inter-Faith Relations

39

Figure 4.1Worship Elements

Percent of Congregations That Always Include These Elements

0 20 40 60 80 100Recorded Music

Drums/PercussionNon-Electronic String/ Wind

Electric GuitarElectronic Keyboard

Organ/PianoKneeling/Prostration

Dance/DramaIncense/Candles

Visual Projection EquipmentTime for Greeting

Lay TestimonyCreeds/Statements of Faith

Sermon on Social JusticeSermon on Spiritual Growth

Sermon Giving Practical AdviceSermon on God's Love

Figure 4.2Relationship of Sources of Religious Authorityto Contemporary Worship

Never

Seldom

Sometimes

Often

Always

0

20

40

60

80

100

HumanReason

Creeds,Doctrine

& Tradition

TheHoly Spirit

SacredScripture


for WhichAuthority is

Foundational

Use of Electric Guitar in Worship

Worship and Spiritual Nurture

Worship is a primary task of congrega-tions, reflecting the unique characterof individual congregations.Congregations provide a vast array of alternative approaches in worship(see Figure 4.1).

Among the different worshipemphases and approaches, however,the vast majority of participating congregations reports a commonemphasis on “God’s love and care”and on relating this to “practicaladvice for daily life.” Although the ritual, leadership, content, energy andparticipation is vastly different amongthese groups, the great majority feelthat their worship is spiritually uplift-ing and nurtures their spiritual growth.

We already noted that the introductionof new musical instruments markedone aspect of change in congregationsorganized since 1945. More thanmerely new styles of musical presenta-tion, these new musical styles areaccompanied by a profound shift inthe location of religious authority(Figure 4.2). The authority of scriptureremains high for all groups. Butamong the congregations that useelectronic instruments, there also is aradical increase in the authority of theHoly Spirit, and a dramatic decrease inthe emphasis on creeds and humanreason. In contrast, congregations thatput a priority on denominational heritage place a higher authority in historic creeds, doctrines and tradition. The immediacy of the HolySpirit seems parallel to contemporaryworship practices such as use of electronic instruments.

40

Figure 4.3Diversity of Worship MusicIncreases with Size

AverageNumber of Kindsof Instruments Always or OftenUsed in Worship

Regularly Participating Adults

0.0

0.5

1.0

1.5

2.0

2.5

3.0

3.5

4.0

1,000 +350 - 999150 - 349100 - 14950 - 991 - 49

1.21.5 1.6 1.8

2.6

3.7

Larger congregations of every faithgroup use a broad array of alternativesto provide their members with a richdiet of music and other energizingworship experiences (Figure 4.3).Growth occurs when this diversity ofnurturing worship accompanies goodorganization, caring for members andclear vision.

41

Congregations, regardless of size,find strength by encouraging partic-ular religious values and home practices among their members(Figure 4.4). Although with differentmeanings and levels of importance,these values are broadly practicedamong distinctively different groups.The majority of congregations, forexample, encourage personal andfamily devotions – with differentcontent. Keeping the Sabbath has astrong association with religiouscommitment, even though it is adifferent day of the week – Friday,Saturday or Sunday – for differentfaith groups. The extent to which a congregation emphasizes keepingthe Sabbath varies dramatically byfaith group (Figure 4.5).

Figure 4.5Preserving the Sabbath

Percent withHigh Emphasis

on Keepingthe Sabbath

0

20

40

60

80

100



ModerateProtestant

LiberalProtestant

24%36%

49%

84%

58%

42

Figure 4.4Practices of the Home and Heart

Percent of Congregations with a High Emphasis on the Practice

0 20 40 60 80 100

Religious Symbols in Home

Fasting

No Alcohol

Keeping Sabbath

Family Devotions

No Premarital Sex

Personal Devotions

Dietary Restrictions

In addition to worship, the commonmember-oriented program activitiesof congregations have remarkablesimilarities. Programs to encouragespiritual nurture (such as education,Scripture study, prayer and medita-tion) are most common, while pro-grams for social and personal enrich-ment (self help, book/issue discus-sions, sports teams) are less frequent,but not unimportant (Figure 4.6).

Although the content may be differ-ent, the programs serve a few, com-monly held goals: namely, spiritualgrowth for the members, artisticexpression of the faith and supportfor teenagers, young adults and parents/families. Providing membersthe opportunity for community service – reported by 85 percent ofthe congregations – apparentlyexpresses both spiritual compassionand social concern. Fewer than halfthe congregations reported programson self-development, sports, andphysical fitness.

Denominations show distinctive patterns that reflect their religiousand social heritage. For example:

• Catholic/Orthodox congregationsmore frequently sponsor programsof theological or doctrinal train-ing, spiritual retreats and programsfor young adults and marriageenrichment.

• Historically Black churches aremore likely to emphasize prayergroups and opportunities for community service.

• Liberal and Moderate Protestantsmore distinctively support opportunities for community services and the arts.

• Evangelical Protestants are high in support of prayer groups.

Congregational Activities

Figure 4.6Congregational Activities

Percent of Congregations Having the Activity

0 20 40 60 80 100Exercise, Fitness, Weight Loss

Sports TeamsBook/ Issue Discussion Groups

Self Help/ Personal GrowthParenting/ Marriage

Spiritual RetreatsYoung Adult /Singles

Performing ArtsTheology/ Doctrine Study

ChoirsPrayer/ Meditation

Community ServiceYouth/ Teen

Scripture StudySunday/Weekend School

Figure 4.7Vital Congregations Encourage Both Body and Spirit

0

10

20

30

40

50

60

70


withProgram /Activity

Low Vitality

Moderate

High Vitality

SportsThe Arts

41%54%

66%

16%28%

42%

43

Congregations reporting high vitalitysponsor more programs for spiritualnurture. In fact, congregations withhigher scores on vitality also are morelikely to sponsor prayer groups,retreats, and parent/marriage enrich-ment programs – which in turn canescalate the feelings of congregationalvitality. But this kind of energy is notlimited to spiritual nurture. Thesesame congregations are more likely tosupport all sorts of artistic and evenathletic activities (Figure 4.7).

In developing member-oriented programs, size (along with communitylocation) makes the most significantdifference (Figure 4.8). While SundaySchool (or equivalent), Scripture studyand prayer groups are the most universal programs (over 80 percenteven among the smallest congrega-tions), other programs for spiritualdevelopment seem to require a mini-mum critical mass of participants,funding and building space to sustainthe activity. Larger congregations,therefore, have the option of develop-ing a much broader range of programs(for example, arts, music, and drama)(Figure 4.9).

Figure 4.8Programs/Activities in Theologyand Spiritual Retreats by Size



1 - 49 RPA

50 - 99

100 - 149

150 - 349

350 - 999

1,000 +

0

20

40

60

80

100

Spiritual RetreatsTheology

Figure 4.9Programs/Activities in the Artsand for Young Adults by Size



1 - 49 RPA

50 - 99

100 - 149

150 - 349

350 - 999

1,000 +

0

20

40

60

80

100

Young AdultsThe Arts

44

The breadth of programs in which acongregation is involved is directlyrelated to congregational wealth and resources, human and material(Figure 4.10). Center city churchesrival the new suburban congregationsin the breadth of programs they offer,while a narrower range of programsare offered by congregations in ruraland town settings.

Congregations with the broadest offerings of programs report greatervitality among their members. Thiscombination of program choices andcongregational vitality appears to havethe effect of attracting new membersto the congregation. Thus growth isassociated with breadth of programsoverall. More programs appear to help congregations grow, which is an option more available to largercongregations. Figure 4.11 illustratesthese points.

Figure 4.10Programs Reflect Resources

AverageNumber of

Program Areas

0

2

4

6

8

10

12

1,000 +350 - 999150 - 349100 - 14950 - 991 - 49RPA

5.47.1

8.2 9.210.4 10.4

Figure 4.11Programs Strengthen Vitalityand Produce Resources


Low Breadth

Moderate

High Breadth

0

10

20

30

40

50

60

70

80

High VitalityGrowing

56%

70%77%

36%

50%62%

Breadth of Programming

45

Figure 4.12Social Outreach Programs

0 20 40 60 80 100Cash AssistanceFood Assistance

Thrift Store/DonationsHospital /Nursing Facilities

Counseling/HotlineSenior Citizen

Elderly HousingPrison Ministry

Day Care, Pre-, After-SchoolSubstance Abuse

TutoringHealth Education

Social Issue OrganizingVoter Registration/ Education

Employment RelatedMigrant / Immigrant

Percent of Congregations Supporting at Least One Program in the Listed Area

Figure 4.13Congregational Ministriesin Every Corner of the Country

Percent ofCongregations withProgram /Activity

Rural

Town

Center of City

Other of City

Older Suburb

Newer Suburb

TutoringThrift Shops0

10

20

30

40

50

60

70

Congregations develop a variety ofways to assist people in times of specialneed, sometimes helping their ownmembers, but also reaching out tohelp others in their communities.These include services that congrega-tions provide directly, and outreachprograms that they share with othercongregations and faith-based agencies(Figure 4.12).

(Note: Historically Black Denominationsare included in the overview, but not indata about location.)

Congregational outreach programsprovide a national, personal networkof human services extending to virtu-ally every community (Figure 4.13).More than two out of three congrega-tions reports sponsoring or supportinga thrift shop, for example, and morethan one out of three are involved intutoring. Their response would suggestmore than 200,000 congregations supporting thrift shops and more than120,000 congregations helping totutor children and youth nationwide.Even if we modify these projectionsby assuming that about a third ofthese congregations combine withothers to provide shared services, the contribution to the welfare ofcommunities is far greater than manyestimates suggest.

Community Outreach

46

Figure 4.14Faith Based Ministries with Government Connections


0

10

20

30

40

50

Health RelatedDay/Child Care

Rural

Town

Center of City

Other of City

Older Suburb

Newer Suburb

Figure 4.15Vital Congregations ShowJustice and Compassion

Percent ofCongregations with

High Vitality

Low

Moderate

High

0

20

40

60

80

100

Outreach AreasJustice Orientation

46%

75%89%

56%67%

79%

Some outreach activities, like day careand health clinics, are well advertisedand many are required to meet government standards (Figure 4.14).At the same time the majority of thesehuman services are provided less formally in congregational facilitiesusing local staff and lay volunteers,frequently at minimal or no cost tothe public or the recipient. These programs often are located in remoteor impoverished communities, whereother services are absent or would be more expensive than the recipientcan afford.

Congregations typically are approachedfor crisis care. Congregations most frequently provide services for individuals and families in emergencysituations – cash, food, clothing andshelter. Faith communities are oftenthe places where members share theirmoments of crisis and despair. Thesecongregations also serve as the beaconsof hope that strangers approach as alast resort, presenting needs that oftenpush congregations to organize newforms of service and social justice.

Outreach ministries receive a majorcommitment of energy and otherresources. Listed by 85 percent of congregations as one of their member-oriented activities, providing opportu-nities for community service appearsmore frequently than prayer groups,choirs, and theological study programs.Because of the importance given tothis commitment to community, wemay infer that, for many participants,community outreach is as much anexpression of faith as participation inprayer groups, liturgical practice or doctrinal study. Congregations workingfor social justice and with a broadarray of outreach ministries are morelikely to express vitality (Figure 4.15).

47

Figure 4.16Congregational Ministries Reflect Community Needs


Rural

Town

Center of City

Other of City

Older Suburb

Newer Suburb

0

20

40

60

80

100

EmploymentFood

Figure 4.17Faith Groups and Rangeof Outreach Ministries

AverageNumber ofOutreach

Program Areas

0

2

4

6

8

10


HistoricallyBlack

Protestant


ModerateProtestant

LiberalProtestant

7.16 5.8

8.76.4 6.4

Congregational size has the predictableeffect on social ministries, with largercongregations generating more pro-grams and speaking to more issues.Perhaps surprisingly, older congrega-tions do not differ from more recentlyorganized groups in the number orkinds of social ministries (except thatthe most recently organized congrega-tions are less likely to be involved).

Since community ministries aredesigned to respond to communityneeds, location of the congregationhas a dominating effect on developingparticular ministries. Congregations inthe center city are clearly moreinvolved in supporting social ministryprograms (Figure 4.16), while ruralareas show a lower level of programresponse. Support for soup kitchens in the new suburban areas seems surprising, and probably reflects thefrequency of volunteering for soupkitchens from suburban congregationsto other parts of the metropolitanarea, thereby providing their membersopportunities to enact their faith in service.

Although the majority of congregationsdevelops resources to respond to basichuman needs in emergency situations,denominational preferences emergearound particular ministries. Theaccompanying chart, showing thetotal number of programs supportedby each denominational group,reflects both the faith commitmentsof their congregations and their location in communities of need(Figure 4.17).

48

Figure 4.18Faith Communities Differ in Justice Priorities

Percent ofCongreations

with HighJustice andOrganizingPrograms

OrganizingJustice

Liberal Protestant

Moderate Protestant


Historically Black Protestant

Catholic & Orthodox

World

0

10

20

30

40

50

60

70

Figure 4.19Social Ministry Partnerships:More Ecumenical than Denominational


0

5

10

15

20

25

30

35

40

FromOther Faith

From OtherDenomination

From OwnDenomination

29%38%

8%

When it comes to the willingness ofcongregations to go beyond serviceand become involved in organizedsocial issue advocacy or communityorganizing, Historically Black churchesrate both issues more highly than allother faith groups (Figure 4.18).

Partnerships are important to makecommunity outreach happen. Indeveloping partnerships, congrega-tions are not restricted to workingwithin their own denominationalcontacts. In fact, coalitions for socialministry are much more likely to crossdenominational boundaries thanremain within the same faith commu-nity (Figure 4.19). These partnershipsoccur more frequently in metropolitanareas. Fewer, but still a significantnumber of congregations, form inter-faith alliances to achieve thesesocial ministries.

49

Figure 4.20Worshipping and Social Outreachwith Other Congregations


0

10

20

30

40

50

FromOther Faith

From OtherDenomination

From OwnDenomination

40%29%

45%38%

7% 8%

Worship Social Outreach

Figure 4.21Worship, Outreach and Councils withCongregations of Other Denominations


Liberal Protestant

Moderate Protestant


Catholic & Orthodox

EcumenicalCouncils

OutreachMinistries

WorshipTogether

0

10

20

30

40

50

60

70

Shared worship, even more than com-mon community programs, providesthe arena for crossing boundaries of historical denominational separation.Forty-five percent of Christian congre-gations share in ecumenical worship.Far fewer, eight percent of all congrega-tions, share interfaith relationships(Figure 4.20).

Because of the breadth of participationin this study, comparative responses todenominational, ecumenical and inter-faith relationships assume special signif-icance. Christian congregations morefrequently worship with ecumenicalgroups than with other congregationsof their own denomination. However,fewer congregations have worshipedwith another faith. Congregationsappear slightly more likely to worktogether than to worship togetheracross faith traditions.

Catholic/Orthodox congregationsjoined with Liberal and ModerateProtestants to be the most active partic-ipants in ecumenical activities, includ-ing the development of local councilsof churches, synagogues, mosques, andother religious bodies (Figure 4.21).

(Note: Historically Black churches areomitted since they substituted a differentquestion, concerning inter-racial ratherthan inter-faith events.)

In summary, worship as the corpo-rate act of sharing a sense of Godprovides the foundational activityamong congregations, withinthemselves and with others. Thesefaith communities also provide awide array of educational and fel-lowship events within their congre-gation, depending on their locationand institutional resources. High ontheir priorities for congregationallife are the outreach programs bywhich congregations express theirfaith in action.

Ecumenical and Interfaith Relationships

50

Section 5:

Congregational Resources

Where congregations purchase their materials, the

condition of congregational facilities and finances are

elements that are especially helpful for denominational

planning and allocation of resources. This overview

provides a graphic profile of these resources.

51

Figure 5.1Buying Denominational Material by Size


PurchasingPrimarily

withinDenomination

1,000 +350 - 999150 - 349100 - 14950 - 991 - 49RPA

0

10

20

30

40

50

60

70

66%61% 63% 60%

48%42%

Figure 5.2High Vitality Congregations Slightly More Likely to Buy Outside Denomination


Purchasing Primarily outside

Denomination

LowModerateHigh

Vitality

0

5

10

15

20

25

17%19%

24%

Purchase of denominational materialsprovides an important measure ofdenominational commitment. Six outof ten congregations purchase theirworship, educational, stewardship andevangelism materials exclusively orprimarily from denominationalsources. Older and smaller congrega-tions are more likely to purchasematerials primarily from their denom-inations than are younger and largercongregations (see Figure 5.1). Amongthe faith groups, Catholic/Orthodoxare most likely to purchase from theirown denomination, EvangelicalProtestants least likely.

However, vital congregations areslightly more likely to buy outsidetheir denomination (Figure 5.2), perhaps to support their breadth ofprograms and growing membership.

Denominational Materials

52

Figure 5.3Space Needed forEducation and Fellowship


0

10

20

30

40

50

Fellowship SpaceEducation SpaceWorship Space

Have Surplus

About Right

Need More

0

10

20

30

40

50

60

70

Figure 5.4Space Pressure in Newer Suburbs

Percent ofCongregationsNeeding More

Space

NewerSuburb

OlderSuburb

CityTown& Rural

Worship Space

Education Space

Fellowship Space

With the vitality and growth shownby congregations, it is not surprisingthat many report a need for additionalspace. Although worship space isreported as a less critical need – perhaps because it is a priority in initial construction – almost half ofcongregations are in some or signifi-cant need of additional space for education and fellowship (Figure 5.3).

Congregations feeling the greatestpressure for additional space are locatedin the growing suburbs (Figure 5.4).The most crowded facilities are directlyassociated with membership growth.Heavy use of the building is linked toincreasing financial health, sense ofvitality and number of regularly participating adults.

Facilities

53

Figure 5.5Surplus Educational Space MostAvailable in Central City Settings

Percent ofCongregationswith SurplusEducational

Space

0

5

10

15

20

25

NewerSuburb

OlderSuburb

Otherof City

Centerof City

TownRural

17%19% 22%

18% 18%

11%

Many congregations outside the suburbs report more space than theyneed. Fortunately, many of the congregations with additional orunused room are located in communi-ties of greatest need for human servicesin rural and central city settings(Figure 5.5). They are uniquely situatedto respond with space and facilities toprovide faith-based social ministries tostrengthen their communities, where noother such buildings may be available.

54

0

10

20

30

40

50

60

70

Figure 5.6Parking an Acute Problemin Central City Settings


Parking

NewerSuburb

OlderSuburb

Otherof City

Centerof City

TownRural

31%

45%

63%

45% 44% 44%

Figure 5.7Older Northeast Feels Parking Crunch


Parking

0

10

20

30

40

50

60

WestNorthcentralSouthNortheast

56%43% 43% 44%

The need for additional parking presents a very different profile thanthe need for building space. In all, 45percent of congregations report theneed for additional parking. Oldercongregations, that typically have sufficient or surplus building space,are often land locked in their agingneighborhoods without parking spaceto accommodate their increasinglycommuter congregation (Figure 5.6). Asa region, the Northeast feels the park-ing crunch most sharply (Figure 5.7).

55

Figure 5.8Physical Condition Slips at the Extremes of Size


NeedingImprovements

0

5

10

15

20

25

30

1,000 +350 - 999150 - 349100 - 14950 - 991 - 49


30%

23% 21% 20% 20%

29%

Figure 5.9Physical Condition Relatedto Denominational Pride


in GoodRepair

0

10

20

30

40

50

60

70

80

HighModerateLow

58%68%

80%

Expression of Denominational Heritage

The physical condition of congrega-tional buildings is more solid thantroubled. Some congregations, however,do face challenges in regard to themaintenance of their buildings.Problems are more evident in smallercongregations that are lackingresources and larger congregationsthat are overused than in mid-sizedcongregations (Figure 5.8). The strongerthe denominational tie, the better thecondition of a congregation’s build-ings. Perhaps this is an expression ofdenominational pride (Figure 5.9).

56

0

10

20

30

40

50

60

70

Figure 5.10Financial Health by Investment in Tradition



Heritage



SeriousDifficulty

40%50% 56% 59% 65%

Figure 5.11Financial Health by Emphasis on Moral Expectations


Good toExcellent Financial

Health

Low

Moderate

High

0

10

20

30

40

50

60

70

80

Emphasizing Abstinencefrom Premarital Sex

Moral Beaconin the Community

53%

71%61%

57%69%

65%

To summarize financial informationalready noted, three themes of unityand cohesion show strong relationshipsto financial health of congregations:

• Denominational loyalty

• Focused organization

• High moral standards

Figures 5.10 and 5.11 illustrate thesepoints.

Finances

57

0

10

20

30

40

50

60

70

Figure 5.12Financial Health Increases Openness to Change


Open to Change


SeriousDifficulty

39% 40% 44% 48%66%


58

Significantly different financial procedures used by survey participantsmake comparisons problematic.Particularly in this sensitive area, readersshould consult the FACT website withlinks to denominational information.

In the context of our general discus-sion, however, we note that faithcommunities with solid financial support are more open to change(Figure 5.12), experience fewer con-flicts, and are more prepared to adaptto new conditions.

Section 6:

Leadership

Based on this report, religious leadership should be recog-

nized for its significant contribution to the vitality and

growth of congregations. Leaders should be applauded for

guiding a remarkably complex array of worship, educational,

fellowship and outreach activities. They should be commended

for their personal and congregational contributions to the

spiritual, social and physical welfare of their communities,

often beyond their job description.

Yet this report raises significant questions about the

preparedness of congregations and their leaders to deal

effectively with changing conditions.

59

0

10

20

30

40

50

60

70

Figure 6.2Place Can Erode the Energy of Vision


with HighClarity ofPurpose

NewerSuburb

OlderSuburb

Otherof City

Centerof City

TownRural

53% 51%58% 58% 62%

69%

As discussed previously, the majorityof congregations are vital and alive.Nevertheless, some report that theyhave lost the energy that comes withclear vision. Age of congregation isone factor that places a drag on a congregation’s sense of energy andpurpose (see Figure 6.1). Leaders insuch congregations face the challengeto recover a fresh sense of mission andpurpose, to help the congregation “todream again.”

Location is another factor that canburden congregations (Figure 6.2).New suburban areas clearly have moreresources of family life, youth, facilitiesand finances to support congregations.By comparison, other locations struggle.But even a majority of these congrega-tions “keep the faith.”

Conflict Challenges Leadership

60

Figure 6.1Clear Vision Declines with Age


with HighClarity ofPurpose

Year Organized

0

10

20

30

40

50

60

70

80

1990 - 20001966 - 891945 - 65Before 1945

51% 57%67%

80%

Figure 6.3Conflict Erodes Vitality


ClaimingHigh Vitality

0

10

20

30

40

50

60

70

80

51%

72%

Yes No

Had a Serious Conflict in the Previous 3 Years

Figure 6.4Openness in Dealing with Conflict Relates to Vitality

Percent ofCongregationsClaiming High

Vitality

Deals Openly with Conflict

0

10

20

30

40

50

60

70

80

HighModerateLow

80%

56%

33%

Congregations suffer more when theyexperience conflict than age or loca-tion (Figure 6.3). Lingering conflict isstrongly associated with decliningvitality and declining membership.Conflict tends to cast a shadow acrossthe activities and ethos of the congre-gation as a whole, even the capacityto enlist volunteers.

Openness in dealing with conflict is strongly associated with vitality(Figure 6.4). To recover a sense of mission and purpose, congregationalleaders can encourage more opencommunication among members.

61

Capable leadership that enables openness in dealing with conflict candramatically neutralize and perhapseven constructively use the energy of strong feelings that are typicallypresent in bitter disagreements (Figure 6.5). Relatedly, congregationsin which member expectations andcommunal goals are clear are muchmore likely to deal openly with disagreements and conflicts.

Figure 6.5Clarity Reduces Level of Serious Conflict

Percent ofCongregationsHaving Serious

Conflict inPrevious 3 Years

Expectations for Members

0

5

10

15

20

25

30

35

ImplicitFairly ClearExplicit & Strict

32%

23%18%

62

Indeed, openness in dealing with conflict does not imply a lack of standards or a loss of discipline. Infact, the opposite appears to be thecase. Congregations that have unclearor implicit expectations for membersare far more likely to experience higher levels of conflict (Figure 6.6).Effective leadership in congregationsis not simply a matter of openness indealing with conflict, but helpingthem recognize and express their purpose in action (Figure 6.7).

0

10

20

30

40

50

60

70

Figure 6.6Clear Expectations Help Congregations Deal Openly with Conflict


with HighOpenness inDealing with

Conflict


Explicit & StrictFairly ClearImplicit

67%

48%32%

Figure 6.7Clear Expectations Help Congregations be Well Organized

Percent ofCongregationsHigh on Well

OrganizedPrograms


0

10

20

30

40

50

60

70

80

Explicit & StrictFairly ClearImplicit

79%66%

47%

63

The 41 faith communities representedin FACT have different structures anddifferent names for their designatedleaders – pastor, priest, rabbi, imam,and reader. But only two percent ofcongregations are without a designatedreligious leader, including part time,interim, and volunteer. Figure 6.8shows a breakdown of educationalachievement for religious leaders.(Note: The Roman Catholic, Muslim andBahá’is surveys did not include questionson clergy education.)

The age of leaders ranged from 24 to87, with an average age of 51.3 yearsold. Most clergy (89 percent) are paid,but the presence of volunteer leaders(currently 11 percent) will likelyincrease because it is associated withsome of the fastest growing faith traditions (for instance, Muslim and Mormon).

As a whole, clergy with more formaleducation tend to serve larger congre-gations with longer tenures (Figure 6.9).The patterns of clergy serving congre-gations – full time, part time, multiplestaff, yoked parish – vary greatlybetween faith groups, locations andcongregational membership size.

0

20

40

60

80

100

Figure 6.8Leader's Ministerial Education

None

Certificate

Bible College

Seminary Master's

Seminary Post-Master's

26%

35%

27%5%7%

Figure 6.9Size of Congregation Increases with Ministerial Education

AverageNumber ofParticipants

0

50

100

150

200

250

300

Post-Master's

SeminaryMaster's

BibleCollege

CertificateNoMinisterialEducation

151

85135

201266

Religious Leaders

64

Denominations and faith groups areconstantly challenged to find andeducate new religious leadership fortheir congregations. Aging leadershipaffects every group, but the challengeis particularly pronounced in somegroups (Figure 6.10). Indeed, the average religious leader of theCatholic/Orthodox and HistoricallyBlack denominational groups is lessthan a decade away from the typicalretirement age of 65, while theEvangelical Protestant and Worldgroups’ leaders have 50 percent moretime until they reach 65.

Figure 6.10Age of Senior/Solo Leader Variesby Denominational Group

Average Age ofSenior /Solo

Clergy / Leader

0

10

20

30

40

50

60

WorldCatholic & Orthodox

HistoricallyBlack

Protestant


ModerateProtestant

LiberalProtestant

52 51 49 55 5649

65

Seminary Education

Education for religious leaders provides a unique challenge. Highereducation, and particularly seminaryMaster’s and post-Master’s education,seems to have a noticeable effect onthe style of sermon presentation. Thereferences such pastors use in theirsermon are more likely to be drawnfrom literature and news events. Atthe same time, seminary graduates aremore likely to engage in ecumenicalworship and community social ministries (Figure 6.11).

However, broad educational experiencein the congregation, and perhaps evenseminary education, seems to have anegative impact on many basic religiousvalues. Churches served by seminarygraduates are less likely to maintaintraditional religious-moral values andalso are less likely to be committed topreserving denominational heritage(Figure 6.12).

Further, clergy with a seminary educa-tion are no more likely than otherclergy to be in congregations thathave a strong social justice orientationand are very much less likely to be incongregations that deal openly withconflict and disagreement (Figure 6.13).

0

10

20

30

40

50

60

70

Figure 6.11Seminary Education Supports EcumenicalMinistries and Media References in Sermons


No Ministerial Education

Certificate

Bible College

Seminary Master's

Post-Master's

Scoring Highin Ecumenical

Social Ministries

Scoring Highin References From

Today's Media

Figure 6.12Ministerial Education and Traditionalism Move in Opposition


0

10

20

30

40

50

60

70

80


Certificate

Bible College

Seminary Master's

Post-Master's

Scoring Highin Emphasizing

Denominational Heritage

Scoring Highin Emphasizing

Sexual Abstinence

66

Seminary graduates are more likely toserve congregations with implicitrather than clear values and are nomore likely (and if anything slightlyless likely) than non-seminary gradu-ates to be located in congregationsthat are:

• Vital and alive

• Growing in members

• Using contemporary worship*

• Clear about purpose and mission*

• Well organized

*(Figure 6.14)

To appropriately understand theseresponses, we must recognize thatthey have been most frequently provided by the pivotal, paid religiousleader – in many cases the clergythemselves. It is possible that seminarygraduates have used different standardsthan non-seminary graduatesthroughout these and other responsesin the survey. Or it may be the congre-gation’s structure or denominationalculture rather than the leader’s educa-tion that makes for the differences.More and careful study is needed.

But the fact remains that, according tothe survey, congregations with leaderswho have a seminary education are, asa group, far more likely to report thatin their congregations they perceiveless clarity of purpose; more and dif-ferent kinds of conflict; less person-to-person communication; less confidencein the future and more threat fromchanges in worship.

In the denominations most directlyaffected and most directly responsiblefor theological education, these find-ings would suggest the need for a careful review of the educational process of leadership preparation.

Figure 6.13Social Justice and Open Dealing with Conflictas Compared with Seminary Education


0

10

20

30

40

50

60


Certificate

Bible College

Seminary Master's

Post-Master's

Scoring Highin Openly Dealing

with Conflict

Scoring Highin Social Justice

Orientation

0

10

20

30

40

50

60

70

Figure 6.14Sense of Purpose and Contemporary WorshipDecline with Increased Ministerial Education



Certificate

Bible College

Seminary Master's

Post-Master's

Scoring Highin Using Electric Guitar

in Worship

Scoring Highin Clear Sense

of Purpose

67

In Conclusion

Through this survey, congregations report that they are

confident about the future. They seek to keep up through

a complex network of worship, educational, fellowship

and outreach activities, often in difficult conditions with

meager resources. They make major contributions to the

spiritual and social welfare of their communities. Without

the texture of these faith communities woven into the life

of virtually every corner of our society, the culture of the

United States would be far less than our best.

FAITHCommunitiesTODAY

$15.00

For additional copies of this report, contact:

The Hartford Institute for Religion Research

Hartford Seminary77 Sherman StreetHartford, CT 06105

860.509.9543860.509.9551 fax

[email protected]

Faith Communities Todayis the research and educational program

of the Cooperative Congregational Studies Project coordinated by The Hartford Institute

for Religion Research, Hartford Seminary.

A Report on Religion in the United States Todaywas edited by David S. Barrett, Hartford Seminaryand designed by Debra Beleski Brown, 2B Design.

©Hartford Seminary 2001All rights reserved.

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