A Report on Religion in the United States Today

FAITH Communities TODAY

Carl S. Dudley David A. Roozen Hartford Institute for Religion Research Hartford Seminary

hirr.hartsem.edu

March 2001 Contents

Section 1: Introduction ...... 1 Overview ...... 2 Project Background ...... 3 Data Definitions ...... 6 Basic Demographics of FACT Groups ...... 8

Section 2: Sources of Unity and Cohesion . . . . .15 Heritage ...... 16 Clarity of Purpose ...... 20 Moral and Community Standards ...... 22

Section 3: Growth, Change and Conflict ...... 25 Growth ...... 26 Change ...... 31 Conflict ...... 34

Section 4: Congregational Life ...... 39 Worship ...... 40 Activities ...... 43 Community Outreach ...... 46 Ecumenical and Interfaith Relationships ...... 50

Section 5: Congregational Resources ...... 51 Denominational Materials ...... 52 Facilities ...... 53 Finances ...... 57

Section 6: Leadership ...... 59 Leadership Challenges ...... 60 Religious Leaders ...... 64 Seminary 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 denominations and faith groups to conduct and use congregational studies. It is intended to provide a public profile of the organizational 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 Overview

It is reassuring: It is disturbing: • That the great majority of faith communities are • That many congregations have the commitment to vital and alive. undertake social welfare programs – and the space – but lack the infrastructure. • That half the faith communities see themselves as growing in numbers, especially those using or • That congregations that enact their faith without blending contemporary forms of worship and those explicit expectations for members experience less located in newer suburbs. vitality and more conflict. • That the faith communities in the United States are • That congregations, to remain vital, must change but making major contributions to the welfare of their that change can prove costly – leading to conflict communities through a combination of social and that impacts member growth, new volunteers and spiritual ministries. financial support. • That 41 denominations and faith groups worked • That congregations of seminary-educated leaders, in together, in interfaith cooperation, to complete this particular, are unready to address issues of change. survey. Their coming together for a common purpose is unprecedented.

* Each denomination or faith group drew its own sample of congregations – minimally intended to provide an error rate of plus or minus four percentage points. Return rates were very good, averaging just over 50 percent. In total, the 26 individual surveys included answers from 14,301 congregations.

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

2 Project Background

The Faith Communities Today data brings together to 350,000. Using a mid-point estimate of 325,000 total 26 individual surveys of congregations representing congregations means that the 260,000 congregations in 41 denominations and faith groups (see Figure 1.1). FACT denominations and faith groups represent 80% of Project participants developed a common core ques- U.S. congregations. However, since most of the denomi- tionnaire. Groups then conducted their own, typically nations and faith groups with the largest memberships mail, surveys of a sample of congregations. Usually, participated in FACT, we estimate that the survey data the congregation’s leader completed the questionnaire.* applies to about 90% of worshippers in the United States. Among the larger U.S. denominations not repre- The project’s common core questionnaire includes sented in FACT are: Jehovah’s Witnesses, Lutheran more than 200 questions covering six broad areas: Church-Missouri Synod, Salvation Army, Church of • Worship and identity God, United Pentecostal Church Inc., and Baptist Bible Fellowship International. • Location and facilities The 41 denominations and faith groups had the oppor- • Internal and mission oriented programs tunity to adapt the common core questionnaire to their • Leadership and organizational dynamics own traditions. Some translated words and phrases into the idiom of their traditions – for example, minister, • Participants priest, rabbi, imam etc. Some did not use questions that • Finances did not apply in their tradition or where expediency necessitated.** In this report, we use the wordings and We added 1980 and 1990 United States Census data for questions in the common core questionnaire. A question the zip code in which a congregation was located to its by question listing of denominations and faith groups survey data as well as 2000 and 2005 estimates and not having data for particular questionnaire items can 2010 projections. be found on the project website, fact.hartsem.edu. Although all denominations and faith groups in the Individual denomination or faith group findings are United States had the opportunity to participate in the not contained in this report. If you are interested in the project, not all of them did. The proportion of U.S. results for a specific denomination or faith group, contact congregations represented in FACT is not possible to the respective denomination or group. Contact persons determine with precision because there is no accurate and web links are posted on the website. count of the total number of congregations in the United States. Estimates typically range from 300,000

** Not all of the 26 surveys used to compile this report asked all of the practices and emphases, approaches to evangelism, working with questions in the common core questionnaire. While a complete listing other congregations, and growth. of missing items for each of the separate surveys is contained on the FACT website – fact.hartsem.edu – we note here the most significant ** Muslim: Expressing denominational heritage, serving as moral missing questions. beacon to community, openness in dealing with conflict, change in worship, sermon emphases, components of worship (including ** Roman Catholic: Welcoming change, preserving racial/ethnic/national music), rural to suburban location, condition of building, approaches heritage, change in worship, sermon emphases, components of to evangelism, and ministerial education of congregation’s leader. worship (except music), sources of religious authority, emphasis on sexual abstinence, personal witness evangelism, and ministerial ** Bahá’is: Expressing denominational heritage, change in worship, education of congregation’s leader. sermon emphases, and ministerial education of congregation’s leader.

** Historically Black Denominations: Serving as moral beacon to ** The reasons for changes in the common core questionnaire vary, community, welcoming change, openness in dealing with conflict, from time constraints to inapplicability of the question to research preserving racial/ethnic/national heritage, clarity of purpose, change priorities. Because the surveys varied in what they asked, the broad in worship, sermon emphases, components of worship (including implications drawn from the overall data of this report may music), rural to suburban location, condition of building, home not apply to a particular group.

3 Figure 1.1 FACT Denominations and Faith Groups

Number of Congregations Returning Survey

American Baptist Churches USA ...... 748 Mennonite Church USA ...... 400 Assemblies of God ...... 619 Muslim (CAIR)* ...... 416 Bahá’is of the United States ...... 327 Nondenominational ...... 133 Christian Church (Disciples of Christ) ...... 283 Orthodox Christian (SCOBA)* ...... 346 Albanian Orthodox Diocese of America Christian Reformed Church ...... 515 American Carpatho-Russian Orthodox Church of Jesus Christ of Latter-day Saints . .969 Greek Catholic Diocese Church of the Nazarene ...... 436 Antiochian Orthodox Christian Archdiocese of North America Churches of Christ (Non-Instrumental) . . . . .289 Bulgarian Eastern Orthodox Church Episcopal Church ...... 726 Greek Orthodox Archdiocese of America Evangelical Lutheran Church in America . . . . .832 Orthodox Church in America Historically Black Denominations (ITC)* . . . .1863 Romanian Orthodox Archdiocese African Methodist Episcopal Church in America and Canada African Methodist Episcopal Zion Church Serbian Orthodox Church in America Christian Methodist Episcopal Church Ukrainian Orthodox Church of the U.S.A. Church of God in Christ Presbyterian Church (U.S.A.) ...... 541 National Baptist Convention of America Reformed Church in America ...... 399 National Baptist Convention U.S.A. Roman Catholic Church ...... 714 Progressive National Baptist Convention Seventh-day Adventist Church ...... 406 Independent Christian Churches (Instrumental) . .349 Southern Baptist Convention ...... 710 Jewish (Cohen Center)* ...... 228 Unitarian Universalist Association ...... 497 Conservative Jewish United Church of Christ ...... 801 Reform Jewish United Methodist Church ...... 601 Mega-churches ...... 153

TOTAL ...... 14,301

* 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 in the Americas, New York, New York).

4 The report does note similarities or differences among denominations and faith groups. Protestant participants Not all of the FACT survey questions are reported are divided into four groups commonly used in here, and frequently the report does not include categorizations of American religion: the specific wording of a question or answer. The • Liberal Protestant: Episcopal, Presbyterian, reader is invited to the project website for these Unitarian-Universalist, United Church of Christ details: fact.harstem.edu. The website contains a • Moderate Protestant: American Baptist, Disciples of complete list of questions and responses for the Christ, Evangelical Lutheran, Mennonite, Reformed common core questionnaire. The website also Church in America, United Methodist contains Interact with Fact, an interactive • Evangelical Protestant: Assemblies of God, introduction for individuals and a workbook for Christian Reformed, Nazarene, Churches of Christ, Independent Christian Churches (Instrumental), congregational groups. This interactive resource Mega-churches, Nondenominational Protestant, contains 45 of the core survey questions with Seventh-day Adventist, Southern Baptist denominational data and other comparisons. • Historically Black Protestant denominations The questions are divided into five modules: We also recognize the common lineage of Roman Catholics and various Orthodox bodies. Finally, we • Public Worship combine Bahá’is, Mormon, Jewish and Muslim as • Spiritual Growth contributors to the United States’ religious mosaic with significant World presence. • Inviting and Including • Managing and Leading The Hartford Institute for Religion Research (HIRR) at Hartford Seminary, Hartford, Connecticut, initiated the • Community Outreach FACT project. In total, more than 100 persons from the 41 denominations and faith groups have, and continue, The website and workbook also provide links to to work on the project. A complete list is available on denominational websites for additional details the project website. about specific denominational findings. The Hartford Institute manages the project’s common efforts, including the website and the grant funding provided through the generosity of the Lilly Endowment. Carl S. Dudley and David A. Roozen, HIRR staff and faculty at Hartford Seminary, serve as the project’s co-directors. Scott Thumma, faculty associate at HIRR, serves as project webmaster. J. Martin Bailey serves as the project’s media consultant.

5 Definitions

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

SIZE: HIGH, MODERATE OR LOW: Size has a significant effect on many aspects of congre- What does it mean when we say a congregation scored gational life and organization. As measured in the sur- high, moderate or low? Many questions asked for vey, size refers to the number of “regularly participating responses on a five-point scale. Two examples: adults” in a congregation. Not At All Never Slightly Seldom LOCATION: Somewhat Sometimes Location was measured as: Quite Well Often Rural or open country Very Well Always Town or village of less than 10,000 “Low” is a combination of the two lowest or most negative responses on the five-point scales. “Moderate” (If in or around a city of 10,000 or more:) is the middle response. “High” is a combination of the In the central or downtown area two highest or most positive responses. In another area of the city In an older suburb around the city GROWTH: In a new suburb around the city When the report says that congregations are growing, this includes the top two responses to the question: DEMOGRAPHICS: “Since 1995, has the number of regularly participating Demographic characteristics were measured by asking adults in your congregation:” respondents whether the estimated percent of regularly Increased 10% or more participating adults in their congregations, for each Increased 5% to 9% characteristic, was: Stayed about the same (+/- 4%) None to Some: 0 - 40% Decreased 5% to 9% About Half: 41 - 60% Decreased 10% or more Most to All: 61 - 100%

6 VITALITY, UNITY and COHESION: CHANGE: These terms refer to the following characteristics. Change is a major theme in the report. Key change Our congregation is spiritually vital and alive questions include: Our congregation has a strong racial/ethnic or “In comparison to the style of your primary worship service national heritage that it is trying to preserve five years ago, would you say the style of your current primary worship service:” Our congregation clearly expresses its denominational heritage Is basically the same Our congregation has a clear sense of mission Changed a little and purpose Changed somewhat Members are excited about the future of Changed a great deal our congregation “How well does the following describe your congregation? Our congregation is a moral beacon in Our congregation welcomes innovation and change:” the community Very well Our congregation emphasizes abstaining from Quite well premarital sex Somewhat Our congregation has explicit/definite expectations Slightly for members that are strictly enforced Not at all For ease of presentation, we use the first characteristic – spiritually vital and alive – to measure vitality unless otherwise noted in the report.

7 Faith Communities Today: The Basic Demographics

When the public thinks of congrega- Figure 1.2 tions, the image that typically comes to Half of Congregations Have Fewer mind is a mega-church or a high- Than 100 Regularly Participating Adults steeple urban church. The reality, however, is that half of the congregations in the United States have fewer than 6% 100 regularly participating adults (Figure 1.2) and just over half are 11% located in small town and rural settings (Figure 1.3). Indeed, a full quarter of congregations has fewer than 50 regu- 50% larly participating adults, while less 33% than 10 percent have more than 1,000.

Under 100 RPA 350 - 999 100 - 349 1,000 +

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

23%

52% 25%

Town & Rural Suburban Cities 10,000 +

8 The number of participants varies Figure 1.4 considerably by location and also by Size Varies by Location and Denominational Group denominational group (Figure 1.4). The large size of Roman Catholic 3000 parishes is especially dramatic. The smaller size of rural and small town 2500 congregations – contrasted with the larger size of those located in newer suburbs – is consistent across denomi- 2000 nations and faith groups. Average 1500 Moderate Protestant congregations Size generally are smaller, which is consistent with the fact that these congrega- 1000 tions are heavily concentrated in town and rural settings (Figure 1.5). 500 Evangelical Protestant churches also are concentrated in town and rural 0 settings. However, in contrast to Liberal Moderate Evangelical Catholic & other Protestant groups, Evangelical Protestant Protestant Protestant Orthodox Protestants have a significant and growing presence in the suburbs. But it Rural Older Suburb is Jewish, Bahá’is and Mormon congre- Town Newer Suburb gations that are most concentrated in City the suburbs, with more than 40 percent of the congregations of each group having a suburban setting. Figure 1.5 Town & Rural Dominates Moderate Protestantism

100 16% 23% 24% 23% 80 22% 22% 60 35% 36% Percent of Congregations 40 62% 54% 20 42% 41%

0 Liberal Moderate Evangelical Catholic & Protestant Protestant Protestant Orthodox

Town & Rural Suburban City

9 Religion and community were insepa- Figure 1.6 rable for the waves of immigrants that Over Half of Congregations founded and then populated the Organized Before 1945 United States. It is not surprising, therefore, that the majority of United States congregations pre-date World War II (Figure 1.6). Also not surprising is a burst of new church development 20% in the immediate post-war period, a period that combined economic expan- 53% sion and the need for community- 19% providing institutions in the rapidly developing suburbs. Perhaps less obvious is the dramatic 8% shift over time in the geographic locus of new congregations. Congregational development in the West surpassed Before 1945 1966 - 89 even the South in the last decade (Figure 1.7). This trend is something 1945 - 65 1990 - 2000 religious establishments, whose mind- sets have yet to make the Westward shift, should note. Figure 1.7 Westward Ho

30 Percent Organized 20

0 Before 1945 1945 - 65 1966 - 1989 1990 - 2000

Northeast South North Central West

10 The downturn in new church develop- Figure 1.8 ment in mainline Protestantism and A New Face for American Religion surge in Evangelical Protestantism is familiar to most religious trend trackers. 60 But they also should note the downturn among the Roman Catholic/Orthodox 50 and the surge in the founding of congregations among Bahá’is, Muslims and Mormons over the last 20 years. 40 This trend is rapidly putting a new Percent face on American religion (Figure 1.8). Organized 30

0 Before 1945 1945 - 65 1966 - 1989 1990 - 2000

Liberal Protestant Historically Black Protestant Moderate Protestant Catholic & Orthodox Evangelical Protestant Bahá'is, Jewish, Mormon, Muslim

11 A common adage connecting congre- Characteristics of Regularly Participating Adults gational life to the legacy of racism in the United States observes that Sunday morning is the most segregated time Figure 1.9a of the week. At first glance the racial profile of congregations seems to rein- force this myth. Seventy-six percent of 100 12% 6% congregations report that most or all 20% of their regularly participating adults 18% 80 are white. Overlaying census data onto 47% 21% the FACT survey, however, yields a significant, although not overly 60 76% encouraging, correction: Sunday Percent of morning is neither more (nor less) Congregations 66% 40 segregated than Saturday night. 33% 67% 76% Specifically, congregations’ participants represent a mirror image of the racial 2% 20 composition of the zip codes in which 22% their congregations are located. 14% 20% Specifically, 75 percent of congrega- 0 tional zip codes are most or all white. White Female Married Over 60 Families with (Figures 1.9a and 1.9b present various Years Old Kids at Home demographic characteristics of congregational members.) Figure 1.9b That congregational participants reflect the demographic characteristics of their 100 congregation’s location is consistent 11% 7% 4% 10% with the traditional development of 26% geographic parishes. Not surprisingly, 80 17% 13% the survey found that parishioners generally have a short commute to 60 24% worship – one that is considerably Percent of less than a typical commute to work. Congregations 89% Congregational participants are more 40 72% 77% likely to be female and older than the 50% general population. The fact that con- 20 gregational participants are more likely to be married and to be in households with children than the general popula- 0 tion offers support for those who have College Less Than Lifelong Commute noted the close connection between Grads $20,000 Member of 15+ Minutes organized religious involvement and Household Denomination to Worship Income traditional notions of family. None to Some Most to All About Half

12 The survey also shows that: Figure 1.10 Different Demographic Profiles: • Participants in FACT congregations are more likely to be college gradu- Rural vs New Suburb Congregations ates than the general population. 50 • But they also are slightly more likely than the general population to be in households with annual incomes 40 less than $20,000. Percent of • Among congregations organized Congregations: 30 since 1990, there is a higher propor- "Most or All" tion of participants who commute Participants Have more than 15 minutes to worship. Selected Item 20 Religious community is increasingly less equal to residential community. 10 • Size of congregation matters when it comes to gender – the larger the congregation, the more males it has. 0 College Over 60 Families Less Than Lifelong This differential is found for both Grads Years Old with Kids $20,000 Member of Protestants and Catholics. at Home Household Denomination • Similarly, the larger the congrega- Income tion, the greater the proportion of young adult participants, again for Rural New Suburb both Protestants and Catholics. • Slightly more than 25 percent of congregations report that a majority Figure 1.11 of their regularly participating adults Different Demographic Profiles: are lifelong members of the congre- Older vs Newer Congregations gation’s denomination. 25 The effect of location is especially dramatic in regard to lifelong denominational members. The proportion of 20 participants who are lifelong denominational members decreases steadily as Percent of one moves from rural to town to city Congregations: 15 to new suburban locations. The pattern "Most or All" of progressive differences in participant Participants Have profiles as one moves from rural to Selected Item 10 new suburban locations is also stark for educational levels, age, child-present 5 families, and household income (Figures 1.10, 1.11 and 1.12). 0 Over 60 Families with Less Than Commute Years Old Kids at Home $20,000 15+ Minutes Household to Worship Income

Before 1945 1966 - 89 1945 - 65 1990 - 2000

13 Other notable differences in participant Figure 1.12 characteristics among denominational Different Demographic Profiles: groups include: Smallest vs Largest Congregations • Liberal Protestant congregations tend to have higher proportions of 35 college graduates. 30 • Evangelical Protestant congregations tend to have more young adults and 25 families with children. Percent of Congregations: • Congregations in the Historically 20 "Most or All" Black denominations tend to have Participants Have 15 more participants from low-income Selected Item households. 10 • Congregations in the Roman Catholic/Orthodox group tend to 5 have fewer long commuters. 0 Females Over 60 Less Than Lifelong Years Old $20,000 Member of Household Denomination Income

1 - 49 Adult Participants 1,000 or more

14 Section 2: Sources of Unity 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 Colonial Figure 2.1 America as ethnic communities, and Majority Race/Ethnicity of the affinity between racial/ethnic and Regularly Participating Adults religious identity in the American context replayed itself through most 1% 1% 2% 1% subsequent immigrations (see Figure 2.1). The convergence of ethnic and religious identities is a mixed blessing. On the one hand, they can be mutually 16% reinforcing. Just over 60 percent of majority Latino congregations, for 13% 65% example, and half of majority Black congregations are intentional about using their religious community as a resource for preserving their racial/ethnic heritage (Figure 2.2). On the other hand, a distinct racial/ethnic identity can present a barrier to poten- White: No Sub-Group Asian tial new members. Majority-white White with Sub-Group Other congregations with a distinct national identity (“white with sub-group” in Black No Majority Race figures) are especially conscious about Latino their need to increase their diversity.

Figure 2.2 Preserving Racial/Ethnic/National Heritage

Percent of 40 Congregations High on 64% Preservation 30 50% 20 31% 26% 10

0 Black Latino White with White: Sub-Group No Sub-Group

Majority Race/Ethnicity of Congregation

16 Sociologists report that denomination- Figure 2.3 alism is declining in significance for How Well Congregations congregational identity. But 62 percent Express Denominational Heritage of congregations say they reflect clear expressions of their denominational 3% heritage (Figure 2.3). One also finds that the expression of denominational 10% heritage tends to be stronger in those congregations with a distinctive 28% racial/ethnic/national identity (Figure 2.4). 25%

34%

Very Well Slightly Quite Well Not at All Somewhat

Figure 2.4 Majority Racial/Ethnic/National Congregations Higher on Denominational Heritage

Percent of 50 Congregations High on 40 74% Heritage 69% 69% 30 58% 20

0 Black Latino White with White: Sub-Group No Sub-Group

Majority Race/Ethnicity of Congregation

17 With a survey’s aura of scientific Figure 2.5 objectivity, we may forget that congre- Sources of Religious Authority gations are religious associations and their ultimate source of unity and 100 purpose emanates from their relationship to the transcendent. In this regard, the foundational importance 80 of sacred scripture is nearly universal (Figure 2.5). (Note: the Roman Catholic Percent of survey did not ask the religious authority 60 Congregations set of questions.) The Holy Spirit also Saying Source is acknowledged as a foundational is Foundational 40 82% source of religious authority in six of ten congregations, and while 60% creeds, doctrines, reason and personal 20 experience are important for large numbers of congregations, they are 15% 8% 13% acknowledged as foundational in 0 Sacred Historic The Holy Human Personal relatively few. Scripture Creeds, Spirit Reason Experience Among the specific findings, which Doctrines & are consistent with these groups’ Tradition self-understandings: • Baptists and Muslims are particularly oriented toward scripture. • Orthodox Christians, Lutherans, Episcopalians and Mormons are particularly oriented toward creeds, doctrine and/or tradition. • The Assemblies of God and Nazarene are oriented toward the Holy Spirit. • Jewish groups and Unitarian Universalists orient themselves toward human reason.

18 Perhaps the most interesting relation- Figure 2.6 ship among the various sources of Turn Toward Tradition Enhances religious authority is revealed in Denominational Heritage congregations with a strong commitment to denominational heritage. 100 These congregations have unusually high commitment to the foundational authority of creeds, doctrines and 80 tradition (Figure 2.6). Percent of The strength of denominational ties Congregations 60 varies across the spectrum of partici- High on pating groups. In broad strokes, Denominational congregations of Historically Black 40 83% Heritage 66% 72% 73% Denominations rate denominational 63% connections the highest, while Liberal Protestant congregations report the 20 lowest commitments to denominational ties. Although the structure and 0 meaning of these commitments differs Sacred Historic The Holy Human Personal in the various faith communities, con- Scripture Creeds, Spirit Reason Experience gregations that maintain connections Doctrines & with their denominational tradition Tradition and organization share at least one notable characteristic – financial Source is Foundational stability (Figure 2.7). No Roman Catholic data available for this set of comparisons.

Figure 2.7 Denominational Heritage Related to Financial Health

50 Percent of Congregations 40 High on 65% Denominational 30 59% Heritage 50% 56% 20 40%

0 Serious Some Tight Good Excellent Difficulty Difficulty

Financial Health in 2000

19 Clarity of Purpose

Congregations with a clear sense of Figure 2.8 purpose feel vital and alive (Figure 2.8). Vitality and Vision In contrast to feelings of unity based on heritage (the past), this center of 100 cohesion looks to the future. This positive assessment extends across the spectrum of denominational groups. 80 Older, smaller, town and rural churches are less likely to claim a sense of purpose Percent of 60 and vitality. But even in these condi- Congregations tions, more than half report that they with High feel vital and alive, and over half Vitality 40 85% report being a moral beacon for their communities (Figure 2.9). Feelings 46% of vitality occur most frequently in 20 traditional Black congregations and 12% significantly less often in Liberal 0 Protestant congregations. Low Moderate High Although new suburban areas are Clarity of Purpose financially and numerically more favorable to congregational growth, many faith communities in areas of declining populations still report high Figure 2.9 vitality. Larger, newer and growing Vitality and Life in All Locations congregations most clearly report feelings of being vital and alive. When 80 conditions are less favorable, it is congregations that are clear in mem- 70 bership expectations and rooted in their denominational heritage that 60 report vitality. 50 Percent of Congregations 40

0 High Vitality High Moral Beacon

Rural Other of City Town Older Suburb Center of City Newer Suburb

20 Vital, purposeful congregations also Figure 2.10 have a more positive assessment about Teens, the Future and the Suburbs their future. Such optimism occurs most often in Historically Black 100 churches, and significantly less often in Moderate Protestant congregations. Not surprisingly, the confidence of 80 congregations in their future is closely tied to their ability to attract and 60 mobilize the energies of their youth. Percent of Newer and larger congregations in Congregations growing suburban communities report 40 a higher percentage of active high school youth (Figure 2.10). The ability to attract teenagers and youth also 20 contributes to membership growth.

Purpose-driven vitality also can be 0 measured by the quality and quantity High Excitement High Involvement of financial support that members About the Future of Teens give a congregation. Size makes a significant difference here. New Rural Other of City churches, especially when they are Town Older Suburb small, report a precarious financial Center of City Newer Suburb situation, while older, larger congregations, especially in suburbs, feel their financial health is stronger. Figure 2.11 At the same time, struggling congrega- Funds and Folks Together tions also suffer from the perceived absence of sufficient volunteers, as if a critical mass is essential for basic pro- 50 gram activities (Figure 2.11). All these limitations militate against rural and 40 small town congregations. Yet, almost 60 percent believe that they are vital and a moral beacon in their world. 30 Percent of Congregations 20

0 Excellent Not Enough Financial Health Lay Volunteers

Less Than 50 150 - 349 50 - 99 350 - 999 100 - 149 1,000 +

21 High Moral and Community Standards

Standards of personal morality and Figure 2.12 public justice offer a third source of Moral Boundries Make a Financial Difference cohesion that can be foundational for faith communities. 80 Moral boundaries make a difference. 70 Two out of three congregations that emphasize personal and public morality 60 also report healthy finances and mem- Percent of 50 bership growth (Figure 2.12). Congregations Congregations that place less emphasis Good to 40 71% on these standards are more likely Excellent Financial 69% to report plateaued or declining 61% 65% Health 30 57% membership. 53% 20 A large majority of the most vital congregations report that they have 10 a clarity of purpose and explicit member expectations that are strictly 0 Moral Beacon Emphasizing Abstinence enforced. This is especially true among in the Community from Premarital Sex newly organized congregations in Western states. As congregations age, Low High this clarity declines consistently and progressively – suggesting that expec- Moderate tations become more implicit with the institutional aging process.

22 Both purpose and strictness are direct- Figure 2.13 ly related to membership growth and Clarity and Strictness Contribute to Growth financial health (Figure 2.13). Larger congregations are more likely to be 70 clear about their purpose. Congregations are more likely to draw 60 moral boundaries if they are located in newer suburbs, towns and rural 50 areas. Congregations in older suburbs Percent of 40 and cities were less openly demand- Growing ing. Larger congregations are more Congregations 30 60% 64% likely to emphasize personal morality, 53% but the claim to be a moral beacon 20 42% 40% was not related to congregational age or size. Evangelical Protestants, espe- 25% 10 cially in the South, are more likely to establish demands in personal morali- 0 ty and to see themselves as a moral Clarity of Strictness of beacon to the community. Liberal Mission and Purpose Member Expectations Protestants are less likely to express these expectations. Congregations Low High that draw moral boundaries report Moderate stronger financial commitment of their members.

23 Beyond personal morality, some Figure 2.14 congregations have strong, faith-based Social Involvement Enhances Vitality standards that enable them to engage their communities (Figure 2.14). They 100 are willing to fight for issues of social justice, and to develop appropriate outreach ministries. Since many are 80 lacking in financial resources, they would seem excellent candidates for Percent of 60 government supported “charitable Congregations choice” programs of social concern. Claiming 90% This pattern of social involvement High Vitality 40 79% contributing to congregational growth 67% 75% is sustained across denominational 56% groups, although particular faith 20 46% communities place special emphasis on different aspects of community needs. 0 Breadth of Working for Social Ministries Social Justice In summary, faith communities gain identity from a common Low High heritage and culture, purposeful Moderate work toward a common future and the values they hold for themselves and their communities. These themes provide centers of unity and cohesion.

24 Section 3: Growth, Change and 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 Growth

Fifty one percent of congregations Figure 3.1 report that they have grown in the Half of Congregations previous five years (see Figure 3.1). Are Growing in Size Although Historically Black Denominations used a somewhat different question, the direction and vitality of their growth is essentially 10% the same. 9% Congregations grow in different ways. 34% Our data shows that they grow by: • Cultural affinity, finding 31% “our kind of people” 17% • Community involvement, keeping in touch • Organizational focus, vision in action Size Increased 10% + Decreased 5 - 9% • Offering both care and Increased 5 - 9% Decreased 10% + discipline for members Plateaued (+/-4%) • Finding inspiration in worship • Promotional programs, which may not produce growth but strengthen Figure 3.2 congregational vitality Growth Everywhere, Especially in Suburbs Congregations grow in locations where they find like-minded people in 70 the demographics of their communities. New suburban communities 60 especially are favorable to growth of faith communities, where religious 50 participation is supported by family Percent of 40 composition, higher educational levels Growing and income, available teenagers and 67% Congregations 30 young adults, and a higher percentage 51% 53% of male participants (Figure 3.2). 47% 49% 20 45% Opposite demographic factors are associated with membership decline, 10 such as lower education, lower income, more elderly, more women, 0 and, for congregations, more lifelong Rural Town Center Other Older Newer members. of City of City Suburb Suburb

26 Congregations with high concentra- Figure 3.3 tions of families with children are Family Based Congregations Sustain Member Growth growing – up to a point (Figure 3.3). (Those few congregations with 80 80 percent or more families with children show markedly less growth.) 70

Contrary to some published experts, 60 congregations with a strong commitment to social justice and with direct 50 participation in community outreach Percent Growing 40 ministries are more likely to be growing 68% 72% than other congregations (Figure 3.4). 30 This pattern of social involvement 54% contributing to congregational growth 20 38% 41% is true across all denominational groups. But recently organized growing 10 congregations tend to have fewer 0 outreach ministries than older growing Few to Some Many Most Nearly All congregations that are firmly estab- None (21 - 40%) (41 - 60%) (61 - 80%) (81% or lished. It takes these new congregations (20% or less) more) time to mobilize their outreach. Adults in Households with Children Present

Figure 3.4 Community Outreach Contributes to Growth

Percent Growing 30 60% 57% 52% 54% 20 40% 44%

0 Breadth of Working for Social Ministries Social Justice

Low High Moderate

27 Growing congregations, as noted earlier, Figure 3.5 reflect a combination of factors that Focused Congregations Grow include denominational loyalty, congregational vitality, confidence in the 80 future, and serving as a moral beacon to the community. Additionally, both 70 a clear sense of mission and a crisp organizational style have a powerful, 60 positive influence on the capacity of 50 congregations to attract and sustain Percent of new members (Figure 3.5). Congregations 40 A combined emphasis on discipline 30 and personal relationships contributes to member growth (Figure 3.6). The 20 bonding of members into the group also is essential in the character of 10 growing congregations. Congregational 0 leaders must show that they know Well Organized Clarity of Purpose and care about their members. Programs and Mission

Decreased 10% + Increased 5 - 9% Decreased 5 - 9% Increased 10% + Plateaued (+/- 4%)

Figure 3.6 Tough Love Works Too

Percent 40 Growing 64% 30 53% 56% 44% 20 37% 26% 10

0 Strictness of Programs That Member Expectations Strengthen Personal Relationships

Low High Moderate

28 Uplifting worship and spiritual nurture Figure 3.7 make a genuine contribution to Good Worship Gives Growth congregational growth in every denominational group (Figure 3.7). 60 In a later section on worship, we will learn that the factors that contribute 50 to a satisfying worship experience are significantly different among faith groups and among generations. 40 Protestant groups that have emphasized Percent contemporary worship and electronic Growing 30 56% musical instruments, rather than traditional forms, show a dramatic 20 38% increase in their appeal to new members, for example (Figure 3.8). 27% 10 Of the ten promotional programs listed in the survey, the largest majority of 0 congregations report that they most Low Moderate High frequently engage in clergy calling on Uplifting Inspirational Worship prospects, laity calling on prospects, encouraging members to witness to others about their own faith, and using newspaper ads. Larger congrega- Figure 3.8 tions are more likely to use mailings Contempory Worship Supports and mass media, city and suburban congregations lean toward revivals Protestant Church Growth and big events, and Evangelical Protestant churches are more likely to 60 be engaged in evangelical campaigns. 50

40 Percent Rapidly 30 Growing

0 Liberal Moderate Evangelical

Use of Electronic Keyboard Never Often Seldom Always Sometimes

29 P.T Barnum, the famous circus entre- Figure 3.9 preneur (but not remembered for his Promotional Efforts Strengthen religious zeal), admitted that he knew Vitality More Than They Impact Growth that at least half of his advertising was wasted, but he did not know which 70 half. The results of this survey suggest a similar conclusion. Although selected 60 promotional programs apparently are effective for various faith groups in 50 particular communities, in the aggre- gate none of the various programs for Percent of 40 promoting congregational growth Congreations appear more than marginally effective. 30 65% Thus it is difficult to pinpoint which 52% 49% promotional activities are likely to 20 39% result in congregational growth 10 However, participation in promotional programs often impacts congregational 0 vitality more than growth. That is, the Growing High Vitality major impact of promotional programs is typically their positive effect on the Stressing Not Stressing energy and commitment of members. Personal Witness Personal Witness For example, the use of several promotional programs – radio advertising, evangelistic campaigns, personal witness, revivals and big events – is directly associated with congregations reporting high vitality (Figure 3.9).

30 Change

Larger congregations are more likely Figure 3.10 than others to welcome change Increased Size Enhances Openness to Innovation (Figure 3.10), especially if they are Evangelical and located in growing 80 suburban areas or Western states. (Note: The Historically Black and Roman 70 Catholic denominations did not ask the change questions.) Smaller and declin- 60 ing congregations, especially in towns Percent 50 and rural areas, do not feel as receptive High on to innovation. Welcoming 40 Change 73% Congregational age also makes a 30 66% difference (Figure 3.11). Older congre- 48% gations have more established patterns, 20 39% 40% 44% and seem less willing or able to make changes, while more recently organized 10 congregations appear more responsive 0 to change. 1 - 49 50 - 99 100 - 149 150 - 349 350 - 999 1,000 + Number of Regularly Participating Adults

Figure 3.11 Congregational Age Inhibits Openness to Innovation

50 Percent High on 40 Welcoming 30 67% Change 56% 45% 20 37%

0 Before 1945 1945 - 1965 1966 - 1989 1990 - 2000

31 Change happens when congregations Figure 3.12 receive new members. All groups Assimilating Others Varies by Denominational Group report an acceptance of these new members. But Historically Black 80 churches report more acceptance than other Christian groups. And acceptance 70 of new members is rated even more highly among some World religions 60 (Bahá’is, Mormon, and Muslim), Percent of 50 which include faith groups that are Congregations growing at an exceptionally rapid rate High on 40 80% (Figure 3.12). Assimilation of 67% 72% 62% 64% New Members 30 58% Location makes a major difference as well. Congregations in suburbs are 20 more likely to be growing, while those in rural areas are apt to be losing 10 members, regardless of their openness 0 to change or willingness to accept Liberal Moderate Evangelical Historically Catholic & World new members. Protestant Protestant Protestant Black Orthodox Protestant Where populations make it possible, change for many congregations also means an effort to increase their racial/ethnic diversity. Congregations Figure 3.13 most committed to increasing diversity Opportunity Shapes Attitudes are in the centers of metropolitan areas, while faith communities least 40 committed to increasing their racial- ethnic diversity are located in rural 35 areas, villages and towns, where the opportunities are fewer (Figure 3.13). 30 By denomination, the Catholics report Percent 25 the highest level of effort to increase High on the inclusiveness of their congregations. Effort to Increase 20 39% 37% 35% Racial/Ethnic 33% Diversity 15

10 20% 18% 5

0 Rural Town Center Other Older Newer of City of City Suburb Suburb

32 Changes in congregational worship, Figure 3.14 like growth, are associated with size Congregations Adapt or Decline and location, apparently as congregations respond to changing community 50 and cultural conditions. Congregations are more likely to have 40 changed their worship in the past five years if they are larger, older and located Percent of in metropolitan areas (Figure 3.14). Congregations 30 Evangelicals are the most likely to That Have 48% 50% have changed worship, while Liberal Changed 43% Protestants are the least likely. 20 40% Worship 37% Congregational change in worship 35% reflects a major strategy by congregations to adapt to socially transitional 10 communities. 0 1 - 49 50 - 99 100 - 149 150 - 349 350 - 999 1,000 +

Number of Regularly Participating Adults

33 Conflict

This study provides an unusually Old Traditions in Tension comprehensive window on the worship with New Worship Expression expressions of faith communities that were organized in different generations during the past century. Although Figure 3.15a comparable Roman Catholic and Historically Black denominational data are missing, we believe that worship 35 particularly reflects generational trends and changing emphases 30 transcend denominational differences in the religious landscape of the 25 United States. Percent of 20 Congregations, like children, are as Congregations 33% much a product of their generation as 15 28% 27% they are a result of their theological 23% parents. Generations make a difference. 10 Worship styles dramatically reflect the 16% 15% 11% decade when the congregation was 5 7% organized. That is, congregations that 0 were organized more recently show Always Use Creeds Always Use Electronic progressively different emphases in or Statements of Faith Keyboard or Synthesizer worship from those organized in three previous historical periods. They Before 1945 1966 - 1989 report differences in such practices as 1945 - 1965 1990 - 2000 using creeds and statements of faith, lighting candles or playing the piano or organ in worship (Figures 3.15a - 3.15c). Figure 3.15b Generational change has led to a decline in traditional practices of 50 worship and the emergence of new patterns, especially in musical expression. These include using the 40 electronic keyboard, electric guitar or other more contemporary instruments. 30 Percent of Congregations 48% 20

26% 27% 10 24% 16% 16% 10% 10% 0 Always Use Always Use Candles or Incense Electric Guitar or Bass

Before 1945 1966 - 1989 1945 - 1965 1990 - 2000

34 Figure 3.15c

100

60 Percent of Congregations 89% 40 83% 74% 59% 20 25%30% 10% 15% 0 Always Use Always Use Drums Piano or Organ or Other Percussion

Before 1945 1966 - 1989 1945 - 1965 1990 - 2000

35 Congregational age directly influences Figure 3.16 the rating of worship as spiritually Older Congregations More Likely to Change Worship uplifting. Older congregations are more likely to have changed their 80 worship in the past five years (Figure 3.16), perhaps because the 70 congregations more recently formed feel that their worship is already 60 contemporary. At the same time, more 50 recently formed congregations are Percent of more willing to rate the spiritual uplift Congregations 40 of their worship as very high, while 70%71% 62% earlier generations are somewhat more 30 49% reserved. Thus, younger congregations 20 46% think their worship is more spiritually 32% 38% 25% uplifting, while older congregations 10 are more willing to change. Change 0 has a positive effect on these older Changed Worship In Spiritually congregations. Those older Previous Five Years Uplifting Worship congregations that make changes are more likely to rate their worship as Before 1945 1966 - 1989 more spiritually uplifting. 1945 - 1965 1990 - 2000

36 But the process of change may be Figure 3.17 difficult for leaders and disruptive to Changing Worship Sparks Conflict the congregation (Figure 3.17). The impact of change in contemporary 60 worship is clear throughout this report. Changes in worship patterns, 50 especially in using new instruments (electric guitar and electronic 40 keyboard, for example) have a strong, positive association with congregational Percent of 30 59% vitality, member growth, financial Congregations with Worship 50% stability and other signs of a healthy 43% congregation. Although we cannot tell Conflict 20 if these particular symbols of change 29% will be a passing fad or enduring 10 aspect of worship, they point to a dynamic of change to which some 0 congregations are responding. Basically Changed Changed Changed Same Little Some Great Deal Change in Worship Over Five Years

37 But change does not come without Figure 3.18 the emotional cost of conflict. Conflict Increases with Financial Crises The tensions around change are compounded when congregations 80 are faced with dwindling financial resources. Congregations report an 70 increase in conflict as their resources become more limited (Figure 3.18). Or 60 perhaps their resources become more Percent of 50 limited because they engage in conflict. Congregations 40 Conflicts around worship are more Having Financial 73% Conflict 67% likely to occur in center city congrega- 30 tions, where social diversity is higher 54% and finances are less available. 20 44% Conflicts also are more evident in 30% congregations located in new suburban 10 areas, where the funding may not be 0 as limited (depending on congrega- Excellent Good Tight Some Serious tional size and age) but the pressures Difficulty Difficulty to reach contemporary audiences are Financial Health even stronger.

In summary, growth, change and conflict are interrelated. Congregations see themselves as growing by cultural heritage, by intentional and focused sense of mission and by affirming standards of personal morality and social justice. They see themselves as willing to change, especially where they can imagine the alternatives. They are aware that the process of change may bring significant conflict. We suspect that conflict may serve as a natural part of the process that makes change 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 Worship and Spiritual Nurture

Worship is a primary task of congrega- Figure 4.1 tions, reflecting the unique character Worship Elements of individual congregations. Congregations provide a vast array of alternative approaches in worship Sermon on God's Love Sermon Giving Practical Advice (see Figure 4.1). Sermon on Spiritual Growth Sermon on Social Justice Among the different worship Creeds/Statements of Faith emphases and approaches, however, Lay Testimony the vast majority of participating Time for Greeting congregations reports a common Visual Projection Equipment Incense/Candles emphasis on “God’s love and care” Dance/Drama and on relating this to “practical Kneeling/Prostration advice for daily life.” Although the Organ/Piano ritual, leadership, content, energy and Electronic Keyboard Electric Guitar participation is vastly different among Non-Electronic String/ Wind these groups, the great majority feel Drums/Percussion that their worship is spiritually uplift- Recorded Music ing and nurtures their spiritual growth. 0 20406080100 We already noted that the introduction Percent of Congregations That Always Include These Elements of new musical instruments marked one aspect of change in congregations organized since 1945. More than merely new styles of musical presenta- Figure 4.2 tion, these new musical styles are Relationship of Sources of Religious Authority accompanied by a profound shift in to Contemporary Worship the location of religious authority (Figure 4.2). The authority of scripture 100 remains high for all groups. But among the congregations that use electronic instruments, there also is a 80 radical increase in the authority of the Holy Spirit, and a dramatic decrease in Percent of the emphasis on creeds and human Congregations 60 reason. In contrast, congregations that for Which put a priority on denominational Authority is Foundational 40 heritage place a higher authority in historic creeds, doctrines and tradition. The immediacy of the Holy 20 Spirit seems parallel to contemporary worship practices such as use of electronic instruments. 0 Sacred The Creeds, Human Scripture Holy Spirit Doctrine Reason & Tradition

Use of Electric Guitar in Worship Never Often Seldom Always Sometimes

40 Figure 4.3 Larger congregations of every faith Diversity of Worship Music group use a broad array of alternatives Increases with Size to provide their members with a rich diet of music and other energizing worship experiences (Figure 4.3). 4.0 Growth occurs when this diversity of 3.5 nurturing worship accompanies good organization, caring for members and 3.0 clear vision. Average 2.5 Number of Kinds of Instruments 2.0 Always or Often 3.7 Used in Worship 1.5 2.6 1.0 1.8 1.5 1.6 0.5 1.2

0.0 1 - 49 50 - 99 100 - 149 150 - 349 350 - 999 1,000 +

Regularly Participating Adults

41 Congregations, regardless of size, Figure 4.4 find strength by encouraging partic- Practices of the Home and Heart ular religious values and home practices among their members (Figure 4.4). Although with different Personal Devotions meanings and levels of importance, these values are broadly practiced No Premarital Sex among distinctively different groups. Family Devotions The majority of congregations, for example, encourage personal and Keeping Sabbath family devotions – with different content. Keeping the Sabbath has a No Alcohol strong association with religious commitment, even though it is a Fasting different day of the week – Friday, Religious Symbols in Home Saturday or Sunday – for different faith groups. The extent to which a Dietary Restrictions congregation emphasizes keeping 0 20406080100 the Sabbath varies dramatically by faith group (Figure 4.5). Percent of Congregations with a High Emphasis on the Practice

Figure 4.5 Preserving the Sabbath

100

Percent with 60 High Emphasis on Keeping the Sabbath 40 84% 58% 49% 20 36% 24%

0 Liberal Moderate Evangelical Catholic & World Protestant Protestant Protestant Orthodox

42 Congregational Activities

In addition to worship, the common Figure 4.6 member-oriented program activities Congregational Activities of congregations have remarkable similarities. Programs to encourage spiritual nurture (such as education, Sunday/Weekend School Scripture study, prayer and medita- Scripture Study tion) are most common, while pro- Youth/Teen Community Service grams for social and personal enrich- Prayer/Meditation ment (self help, book/issue discus- Choirs sions, sports teams) are less frequent, Theology/Doctrine Study but not unimportant (Figure 4.6). Performing Arts Young Adult/Singles Although the content may be differ- Spiritual Retreats ent, the programs serve a few, com- Parenting/ Marriage monly held goals: namely, spiritual Self Help/ Personal Growth growth for the members, artistic Book/ Issue Discussion Groups expression of the faith and support Sports Teams for teenagers, young adults and Exercise, Fitness, Weight Loss parents/families. Providing members 0 20406080100 the opportunity for community Percent of Congregations Having the Activity service – reported by 85 percent of the congregations – apparently expresses both spiritual compassion and social concern. Fewer than half Figure 4.7 the congregations reported programs Vital Congregations on self-development, sports, and physical fitness. Encourage Both Body and Spirit Denominations show distinctive 70 patterns that reflect their religious and social heritage. For example: 60 • Catholic/Orthodox congregations more frequently sponsor programs 50 of theological or doctrinal train- Percent of ing, spiritual retreats and programs Congregations 40 for young adults and marriage with 66% 30 enrichment. Program/Activity 54% • Historically Black churches are 20 41% 42% more likely to emphasize prayer 28% groups and opportunities for 10 16% community service. 0 • Liberal and Moderate Protestants The Arts Sports more distinctively support opportunities for community Low Vitality High Vitality services and the arts. Moderate • Evangelical Protestants are high in support of prayer groups.

43 Congregations reporting high vitality Figure 4.8 sponsor more programs for spiritual Programs/Activities in Theology nurture. In fact, congregations with and Spiritual Retreats by Size higher scores on vitality also are more likely to sponsor prayer groups, 100 retreats, and parent/marriage enrichment programs – which in turn can escalate the feelings of congregational 80 vitality. But this kind of energy is not limited to spiritual nurture. These Percent of same congregations are more likely to 60 Congregations support all sorts of artistic and even with athletic activities (Figure 4.7). Program/Activity 40 In developing member-oriented programs, size (along with community location) makes the most significant 20 difference (Figure 4.8). While Sunday School (or equivalent), Scripture study 0 and prayer groups are the most Theology Spiritual Retreats universal programs (over 80 percent even among the smallest congrega- 1 - 49 RPA 150 - 349 tions), other programs for spiritual 50 - 99 350 - 999 development seem to require a mini- 100 - 149 1,000 + mum critical mass of participants, funding and building space to sustain the activity. Larger congregations, therefore, have the option of develop- Figure 4.9 ing a much broader range of programs Programs/Activities in the Arts (for example, arts, music, and drama) and for Young Adults by Size (Figure 4.9). 100

Percent of 60 Congregations with Program/Activity 40

0 The Arts Young Adults

1 - 49 RPA 150 - 349 50 - 99 350 - 999 100 - 149 1,000 +

44 The breadth of programs in which a Figure 4.10 congregation is involved is directly Programs Reflect Resources related to congregational wealth and resources, human and material 12 (Figure 4.10). Center city churches rival the new suburban congregations 10 in the breadth of programs they offer, while a narrower range of programs are offered by congregations in rural 8 and town settings. Average Number of 6 Congregations with the broadest Program Areas 10.4 10.4 offerings of programs report greater 9.2 4 8.2 vitality among their members. This 7.1 combination of program choices and 5.4 congregational vitality appears to have 2 the effect of attracting new members to the congregation. Thus growth is 0 associated with breadth of programs 1 - 49 50 - 99 100 - 149 150 - 349 350 - 999 1,000 + overall. More programs appear to RPA help congregations grow, which is an option more available to larger congregations. Figure 4.11 illustrates these points. Figure 4.11 Programs Strengthen Vitality and Produce Resources

50 Percent of Congregations 40 77% 70% 30 62% 56% 50% 20 36% 10

0 Growing High Vitality Breadth of Programming

Low Breadth High Breadth Moderate

45 Community Outreach

Congregations develop a variety of Figure 4.12 ways to assist people in times of special Social Outreach Programs need, sometimes helping their own members, but also reaching out to help others in their communities. Migrant /Immigrant Employment Related These include services that congrega- Voter Registration/Education tions provide directly, and outreach Social Issue Organizing programs that they share with other Health Education congregations and faith-based agencies Tutoring (Figure 4.12). Substance Abuse Day Care, Pre-, After-School (Note: Historically Black Denominations Prison Ministry are included in the overview, but not in Elderly Housing data about location.) Senior Citizen Counseling/Hotline Congregational outreach programs Hospital/Nursing Facilities provide a national, personal network Thrift Store/Donations Food Assistance of human services extending to virtu- Cash Assistance ally every community (Figure 4.13). 0 20406080100 More than two out of three congregations reports sponsoring or supporting Percent of Congregations Supporting a thrift shop, for example, and more at Least One Program in the Listed Area than one out of three are involved in tutoring. Their response would suggest more than 200,000 congregations supporting thrift shops and more than Figure 4.13 120,000 congregations helping to Congregational Ministries tutor children and youth nationwide. in Every Corner of the Country Even if we modify these projections by assuming that about a third of 70 these congregations combine with others to provide shared services, 60 the contribution to the welfare of communities is far greater than many 50 estimates suggest. Percent of 40 Congregations with Program/Activity 30

0 Thrift Shops Tutoring

Rural Other of City Town Older Suburb Center of City Newer Suburb

46 Some outreach activities, like day care Figure 4.14 and health clinics, are well advertised Faith Based Ministries and many are required to meet with Government Connections government standards (Figure 4.14). At the same time the majority of these 50 human services are provided less formally in congregational facilities using local staff and lay volunteers, 40 frequently at minimal or no cost to the public or the recipient. These programs often are located in remote Percent of 30 or impoverished communities, where Congregations with other services are absent or would Program/Activity 20 be more expensive than the recipient can afford. Congregations typically are approached 10 for crisis care. Congregations most frequently provide services for 0 individuals and families in emergency Day/Child Care Health Related situations – cash, food, clothing and shelter. Faith communities are often Rural Other of City the places where members share their Town Older Suburb moments of crisis and despair. These Center of City Newer Suburb congregations also serve as the beacons of hope that strangers approach as a last resort, presenting needs that often push congregations to organize new forms of service and social justice. Figure 4.15 Vital Congregations Show Outreach ministries receive a major Justice and Compassion commitment of energy and other resources. Listed by 85 percent of congregations as one of their member- 100 oriented activities, providing opportunities for community service appears 80 more frequently than prayer groups, choirs, and theological study programs. Because of the importance given to Percent of 60 this commitment to community, we Congregations with may infer that, for many participants, High Vitality 89% 79% community outreach is as much an 40 75% 67% expression of faith as participation in 56% prayer groups, liturgical practice or 46% 20 doctrinal study. Congregations working for social justice and with a broad array of outreach ministries are more 0 likely to express vitality (Figure 4.15). Justice Orientation Outreach Areas Low High Moderate

47 Congregational size has the predictable Figure 4.16 effect on social ministries, with larger Congregational Ministries congregations generating more pro- Reflect Community Needs grams and speaking to more issues. Perhaps surprisingly, older congrega- 100 tions do not differ from more recently organized groups in the number or kinds of social ministries (except that 80 the most recently organized congregations are less likely to be involved). Percent of 60 Since community ministries are Congregations with designed to respond to community Program/Activity needs, location of the congregation 40 has a dominating effect on developing particular ministries. Congregations in the center city are clearly more 20 involved in supporting social ministry programs (Figure 4.16), while rural 0 areas show a lower level of program Food Employment response. Support for soup kitchens in the new suburban areas seems Rural Other of City surprising, and probably reflects the Town Older Suburb frequency of volunteering for soup Center of City Newer Suburb kitchens from suburban congregations to other parts of the metropolitan area, thereby providing their members opportunities to enact their faith Figure 4.17 in service. Faith Groups and Range Although the majority of congregations of Outreach Ministries develops resources to respond to basic human needs in emergency situations, 10 denominational preferences emerge around particular ministries. The accompanying chart, showing the 8 total number of programs supported by each denominational group, reflects both the faith commitments Average 6 Number of of their congregations and their Outreach location in communities of need Program Areas 4 8.7 (Figure 4.17). 7.1 6 5.8 6.4 6.4 2

0 Liberal Moderate Evangelical Historically Catholic & World Protestant Protestant Protestant Black Orthodox Protestant

48 When it comes to the willingness of Figure 4.18 congregations to go beyond service Faith Communities Differ in Justice Priorities and become involved in organized social issue advocacy or community 70 organizing, Historically Black churches rate both issues more highly than all 60 other faith groups (Figure 4.18).

Partnerships are important to make Percent of 50 community outreach happen. In Congreations developing partnerships, congrega- with High 40 tions are not restricted to working Justice and 30 within their own denominational Organizing contacts. In fact, coalitions for social Programs 20 ministry are much more likely to cross denominational boundaries than 10 remain within the same faith community (Figure 4.19). These partnerships 0 occur more frequently in metropolitan Justice Organizing areas. Fewer, but still a significant number of congregations, form Liberal Protestant Historically Black Protestant inter-faith alliances to achieve these Moderate Protestant Catholic & Orthodox social ministries. Evangelical Protestant World

Figure 4.19 Social Ministry Partnerships: More Ecumenical than Denominational

25 Percent of Congregations 20 38% 15 29%

5 8% 0 From Own From Other From Denomination Denomination Other Faith

49 Ecumenical and Interfaith Relationships

Shared worship, even more than com- Figure 4.20 mon community programs, provides Worshipping and Social Outreach the arena for crossing boundaries of with Other Congregations historical denominational separation. Forty-five percent of Christian congre- 50 gations share in ecumenical worship. Far fewer, eight percent of all congregations, share interfaith relationships 40 (Figure 4.20).

Because of the breadth of participation 30 in this study, comparative responses to Percent of denominational, ecumenical and inter- Congregations 45% faith relationships assume special signif- 20 40% 38% icance. Christian congregations more 29% frequently worship with ecumenical groups than with other congregations 10 of their own denomination. However, 7% 8% fewer congregations have worshiped 0 with another faith. Congregations From Own From Other From appear slightly more likely to work Denomination Denomination Other Faith together than to worship together across faith traditions. Worship Social Outreach Catholic/Orthodox congregations joined with Liberal and Moderate Protestants to be the most active partic- Figure 4.21 ipants in ecumenical activities, includ- Worship, Outreach and Councils with ing the development of local councils Congregations of Other Denominations of churches, synagogues, mosques, and other religious bodies (Figure 4.21). 70 (Note: Historically Black churches are omitted since they substituted a different 60 question, concerning inter-racial rather than inter-faith events.) 50

Percent of 40 In summary, worship as the corpo- Congregations rate act of sharing a sense of God 30 provides the foundational activity among congregations, within 20 themselves and with others. These 10 faith communities also provide a wide array of educational and fel- 0 lowship events within their congre- Worship Outreach Ecumenical Together Ministries Councils gation, depending on their location and institutional resources. High on Liberal Protestant Evangelical Protestant their priorities for congregational Moderate Protestant Catholic & Orthodox life are the outreach programs by which congregations express their faith in action.

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 Denominational Materials

Purchase of denominational materials Figure 5.1 provides an important measure of Buying Denominational Material by Size denominational commitment. Six out of ten congregations purchase their 70 worship, educational, stewardship and evangelism materials exclusively or 60 primarily from denominational sources. Older and smaller congrega- Percent of 50 tions are more likely to purchase Congregations materials primarily from their denom- Purchasing 40 inations than are younger and larger Primarily 66% 63% congregations (see Figure 5.1). Among within 30 61% 60% the faith groups, Catholic/Orthodox Denomination 48% are most likely to purchase from their 20 42% own denomination, Evangelical Protestants least likely. 10

However, vital congregations are 0 slightly more likely to buy outside 1 - 49 50 - 99 100 - 149 150 - 349 350 - 999 1,000 + their denomination (Figure 5.2), RPA perhaps to support their breadth of programs and growing membership.

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

20 Percent of Congregations 15 Purchasing Primarily 24% outside 10 19% Denomination 17%

0 High Moderate Low Vitality

52 Facilities

With the vitality and growth shown Figure 5.3 by congregations, it is not surprising Space Needed for that many report a need for additional Education and Fellowship space. Although worship space is reported as a less critical need – 50 perhaps because it is a priority in initial construction – almost half of congregations are in some or signifi- 40 cant need of additional space for education and fellowship (Figure 5.3). 30 Congregations feeling the greatest Percent of pressure for additional space are located Congregations in the growing suburbs (Figure 5.4). 20 The most crowded facilities are directly associated with membership growth. Heavy use of the building is linked to 10 increasing financial health, sense of vitality and number of regularly 0 participating adults. Worship Space Education Space Fellowship Space

Have Surplus Need More About Right

Figure 5.4 Space Pressure in Newer Suburbs

50 Percent of Congregations 40 Needing More Space 30

0 Town City Older Newer & Rural Suburb Suburb

Worship Space Fellowship Space Education Space

53 Many congregations outside the Figure 5.5 suburbs report more space than they Surplus Educational Space Most need. Fortunately, many of the Available in Central City Settings congregations with additional or unused room are located in communi- 25 ties of greatest need for human services in rural and central city settings (Figure 5.5). They are uniquely situated 20 to respond with space and facilities to provide faith-based social ministries to Percent of strengthen their communities, where no Congregations 15 other such buildings may be available. with Surplus Educational 22% Space 10 19% 17% 18% 18%

5 11%

0 Rural Town Center Other Older Newer of City of City Suburb Suburb

54 The need for additional parking Figure 5.6 presents a very different profile than Parking an Acute Problem the need for building space. In all, 45 in Central City Settings percent of congregations report the need for additional parking. Older 70 congregations, that typically have sufficient or surplus building space, 60 are often land locked in their aging neighborhoods without parking space 50 to accommodate their increasingly Percent of commuter congregation (Figure 5.6). As Congregations 40 a region, the Northeast feels the park- Needing More 63% ing crunch most sharply (Figure 5.7). Parking 30 45% 45% 20 44% 44% 31% 10

0 Rural Town Center Other Older Newer of City of City Suburb Suburb

Figure 5.7 Older Northeast Feels Parking Crunch

40 Percent of Congregations 30 Needing More 56% Parking 20 43% 43% 44%

0 Northeast South Northcentral West

55 The physical condition of congrega- Figure 5.8 tional buildings is more solid than Physical Condition Slips troubled. Some congregations, however, at the Extremes of Size do face challenges in regard to the maintenance of their buildings. 30 Problems are more evident in smaller congregations that are lacking resources and larger congregations 25 that are overused than in mid-sized congregations (Figure 5.8). The stronger 20 Percent of the denominational tie, the better the Congregations condition of a congregation’s build- Needing 15 30% 29% ings. Perhaps this is an expression of Improvements denominational pride (Figure 5.9). 23% 10 21% 20% 20%

0 1 - 49 50 - 99 100 - 149 150 - 349 350 - 999 1,000 +

Number of Regularly Participating Adults

Figure 5.9 Physical Condition Related to Denominational Pride

Percent of 50 Congregations in Good 40 80% Repair 68% 30 58%

0 Low Moderate High Expression of Denominational Heritage

56 Finances

To summarize financial information Figure 5.10 already noted, three themes of unity Financial Health by Investment in Tradition and cohesion show strong relationships to financial health of congregations: 70 • Denominational loyalty 60 • Focused organization • High moral standards 50 Percent of Figures 5.10 and 5.11 illustrate these Congregations 40 points. High on Denominational 30 59% 65% Heritage 50% 56% 20 40%

0 Serious Some Tight Good Excellent Difficulty Difficulty

Financial Health in 2000

Figure 5.11 Financial Health by Emphasis on Moral Expectations

60 Percent of 50 Congregations Good to 40 71% Excellent Financial 69% 61% 65% Health 30 57% 53% 20

0 Moral Beacon Emphasizing Abstinence in the Community from Premarital Sex

Low High Moderate

57 Significantly different financial Figure 5.12 procedures used by survey participants Financial Health make comparisons problematic. Increases Openness to Change Particularly in this sensitive area, readers should consult the FACT website with 70 links to denominational information. In the context of our general discus- 60 sion, however, we note that faith communities with solid financial 50 support are more open to change (Figure 5.12), experience fewer con- Percent of 40 flicts, and are more prepared to adapt Congregations to new conditions. Open to 30 66% Change 48% 20 39% 40% 44% 10

0 Serious Some Tight Good Excellent Difficulty Difficulty

Financial Health in 2000

58 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 Conflict Challenges Leadership

As discussed previously, the majority Figure 6.1 of congregations are vital and alive. Clear Vision Declines with Age Nevertheless, some report that they have lost the energy that comes with 80 clear vision. Age of congregation is one factor that places a drag on a 70 congregation’s sense of energy and purpose (see Figure 6.1). Leaders in 60 Percent of such congregations face the challenge 50 to recover a fresh sense of mission and Congregations purpose, to help the congregation “to with High 40 80% dream again.” Clarity of 67% Purpose 30 57% Location is another factor that can 51% burden congregations (Figure 6.2). 20 New suburban areas clearly have more 10 resources of family life, youth, facilities and finances to support congregations. 0 By comparison, other locations struggle. Before 1945 1945 - 65 1966 - 89 1990 - 2000 But even a majority of these congrega- Year Organized tions “keep the faith.”

Figure 6.2 Place Can Erode the Energy of Vision

50 Percent of Congregations 40 with High 69% Clarity of 30 58% 58% 62% Purpose 53% 51% 20

0 Rural Town Center Other Older Newer of City of City Suburb Suburb

60 Congregations suffer more when they Figure 6.3 experience conflict than age or loca- Conflict Erodes Vitality tion (Figure 6.3). Lingering conflict is strongly associated with declining 80 vitality and declining membership. Conflict tends to cast a shadow across 70 the activities and ethos of the congregation as a whole, even the capacity 60 Percent of to enlist volunteers. 50 Congregations Openness in dealing with conflict Claiming 40 is strongly associated with vitality High Vitality 72% (Figure 6.4). To recover a sense of 30 mission and purpose, congregational 51% leaders can encourage more open 20 communication among members. 10

Yes No Had a Serious Conflict in the Previous 3 Years

Figure 6.4 Openness in Dealing with Conflict Relates to Vitality

Percent of 50 Congregations Claiming High 40 80% Vitality 30 56% 20 33% 10

0 Low Moderate High

Deals Openly with Conflict

61 Capable leadership that enables Figure 6.5 openness in dealing with conflict can Clarity Reduces Level of Serious Conflict dramatically neutralize and perhaps even constructively use the energy 35 of strong feelings that are typically present in bitter disagreements 30 (Figure 6.5). Relatedly, congregations in which member expectations and 25 communal goals are clear are much Percent of more likely to deal openly with Congregations 20 disagreements and conflicts. Having Serious Conflict in 15 32% Previous 3 Years 23% 10 18% 5

0 Explicit & Strict Fairly Clear Implicit

Expectations for Members

62 Indeed, openness in dealing with Figure 6.6 conflict does not imply a lack of Clear Expectations Help standards or a loss of discipline. In Congregations Deal Openly with Conflict fact, the opposite appears to be the case. Congregations that have unclear 70 or implicit expectations for members are far more likely to experience 60 higher levels of conflict (Figure 6.6). Effective leadership in congregations Percent of 50 is not simply a matter of openness in Congregations dealing with conflict, but helping with High 40 them recognize and express their Openness in 67% purpose in action (Figure 6.7). Dealing with 30 Conflict 48% 20 32% 10

0 Implicit Fairly Clear Explicit & Strict

Expectations for Members

Figure 6.7 Clear Expectations Help Congregations be Well Organized

60 Percent of Congregations 50 High on Well Organized 40 79% Programs 30 66% 47% 20

0 Implicit Fairly Clear Explicit & Strict

Expectations for Members

63 Religious Leaders

The 41 faith communities represented Figure 6.8 in FACT have different structures and Leader's Ministerial Education different names for their designated leaders – pastor, priest, rabbi, imam, 100 and reader. But only two percent of congregations are without a designated 26% religious leader, including part time, 80 interim, and volunteer. Figure 6.8 shows a breakdown of educational achievement for religious leaders. 60 35% (Note: The Roman Catholic, Muslim and Bahá’is surveys did not include questions 40 on clergy education.) The age of leaders ranged from 24 to 27% 20 87, with an average age of 51.3 years 5% old. Most clergy (89 percent) are paid, 7% but the presence of volunteer leaders 0 (currently 11 percent) will likely increase because it is associated with None Seminary Master's some of the fastest growing faith Certificate Seminary Post-Master's traditions (for instance, Muslim Bible College and Mormon). As a whole, clergy with more formal education tend to serve larger congregations with longer tenures (Figure 6.9). Figure 6.9 The patterns of clergy serving congre- Size of Congregation gations – full time, part time, multiple Increases with Ministerial Education staff, yoked parish – vary greatly between faith groups, locations and 300 congregational membership size.

250

200 Average Number of 150 Participants 266 100 201 151 135 50 85

0 No Certificate Bible Seminary Post- Ministerial College Master's Master's Education

64 Denominations and faith groups are Figure 6.10 constantly challenged to find and Age of Senior/Solo Leader Varies educate new religious leadership for by Denominational Group their congregations. Aging leadership affects every group, but the challenge 60 is particularly pronounced in some groups (Figure 6.10). Indeed, the 50 average religious leader of the Catholic/Orthodox and Historically Black denominational groups is less 40 than a decade away from the typical Average Age of retirement age of 65, while the Senior/Solo 30 Clergy/ Leader 55 56 Evangelical Protestant and World 52 51 49 49 groups’ leaders have 50 percent more 20 time until they reach 65.

0 Liberal Moderate Evangelical Historically Catholic & World Protestant Protestant Protestant Black Orthodox Protestant

65 Seminary Education

Education for religious leaders Figure 6.11 provides a unique challenge. Higher Seminary Education Supports Ecumenical education, and particularly seminary Ministries and Media References in Sermons Master’s and post-Master’s education, seems to have a noticeable effect on 70 the style of sermon presentation. The references such pastors use in their 60 sermon are more likely to be drawn from literature and news events. At 50 the same time, seminary graduates are more likely to engage in ecumenical Percent of 40 worship and community social Congregations ministries (Figure 6.11). 30 However, broad educational experience 20 in the congregation, and perhaps even seminary education, seems to have a 10 negative impact on many basic religious values. Churches served by seminary 0 graduates are less likely to maintain Scoring High Scoring High traditional religious-moral values and in References From in Ecumenical also are less likely to be committed to Today's Media Social Ministries preserving denominational heritage No Ministerial Education Seminary Master's (Figure 6.12). Certificate Post-Master's Further, clergy with a seminary education are no more likely than other Bible College clergy to be in congregations that have a strong social justice orientation Figure 6.12 and are very much less likely to be in Ministerial Education and congregations that deal openly with Traditionalism Move in Opposition conflict and disagreement (Figure 6.13).

50 Percent of Congregations 40

0 Scoring High Scoring High in Emphasizing in Emphasizing Sexual Abstinence Denominational Heritage

No Ministerial Education Seminary Master's Certificate Post-Master's Bible College 66 Seminary graduates are more likely to Figure 6.13 serve congregations with implicit Social Justice and Open Dealing with Conflict rather than clear values and are no as Compared with Seminary Education more likely (and if anything slightly less likely) than non-seminary gradu- 60 ates to be located in congregations that are: 50 • Vital and alive • Growing in members 40 • Using contemporary worship* Percent of Congregations 30 • Clear about purpose and mission* • Well organized 20 *(Figure 6.14) 10 To appropriately understand these responses, we must recognize that 0 they have been most frequently Scoring High Scoring High provided by the pivotal, paid religious in Social Justice in Openly Dealing leader – in many cases the clergy Orientation with Conflict themselves. It is possible that seminary No Ministerial Education Seminary Master's graduates have used different standards than non-seminary graduates Certificate Post-Master's throughout these and other responses Bible College in the survey. Or it may be the congregation’s structure or denominational culture rather than the leader’s educa- Figure 6.14 tion that makes for the differences. Sense of Purpose and Contemporary Worship More and careful study is needed. Decline with Increased Ministerial Education But the fact remains that, according to the survey, congregations with leaders 70 who have a seminary education are, as 60 a group, far more likely to report that in their congregations they perceive 50 less clarity of purpose; more and different kinds of conflict; less person-to- 40 person communication; less confidence Percent of Congregations in the future and more threat from 30 changes in worship. In the denominations most directly 20 affected and most directly responsible for theological education, these find- 10 ings would suggest the need for a 0 careful review of the educational Scoring High Scoring High process of leadership preparation. in Clear Sense in Using Electric Guitar of Purpose in Worship

No Ministerial Education Seminary Master's Certificate Post-Master's Bible College 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. FAITH Communities TODAY

Faith Communities Today is 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 Today was edited by David S. Barrett, Hartford Seminary and designed by Debra Beleski Brown, 2B Design.

$15.00 For additional copies of this report, contact: The Hartford Institute for Religion Research Hartford Seminary 77 Sherman Street Hartford, CT 06105 860.509.9543 860.509.9551 fax [email protected]