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Church Growth

Closing Churches Creates Pariah Parishes

The announcement of church closings is a common scenario in the Roman Catholic Church. Roman Catholic church structure places property ownership in the hands of the bishop.

Not so for Lutherans. Yet in recent years, Lutheran “bishops” are assuming the powers of the Roman Catholic “bishops” and declaring churches closed without the participation of the congregations. As resistance builds, the process becomes uglier and more heavy-handed.

The true measure of a denomination's strength may be how it treats its smallest congregations. Declaring churches closed is asking for trouble. Churches with any life must resist if they are to act on their faith and beliefs — which is what religion is all about.

Once lines are drawn, parishes that resist become pariahs. Gossip starts. No one wants to be involved.

How does a denomination guarantee that determinations of viability are about the parish and not about the denomination?

More congregations will face the mysterious “viability” test. They may not even realize they are being tested.

The signs that this may be happening are

  • no cooperation from the denomination in finding pastoral help
  • pastors sent as caretakers who do nothing to grow the congregation
  • failure to communicate with the congregations (letters unanswered, phone calls not returned)
  • in general, the absence of the denomination until . . . .

Once a congregation is labeled “not viable” word spreads. There is little a congregation can do to change minds. Pastors will disappear and the congregation will find themselves limited to working with lay talents and retired pastors whose careers can no longer be influenced by the denomination.

Any measure of a congregation’s strength made by a denomination, itself in fiscal crisis, must be questioned.

Redeemer is notorious at this point.

One clergy member commented that closing Redeemer doesn’t matter. “There are plenty of churches in that neighborhood.” There were plenty of churches. The Congregational Church on Midvale closed and the building is now the office of a Lutheran Social Service agency. The Methodist Church closed. The Baptist Church closed. The members of St. James the Less were evicted by the diocese. St. Bridget’s is endangered.

The Presbyterian Church faced challenges but has managed to revive their ministry with the support of their denomination. The Episcopal Church, located on a remote street, was assisted by SEPA Synod in creating a ministry plan. Yes, the same synod that determined their own ministry in the heart of East Falls was not viable was assisting the Episcopalian congregation on the fringe of the neighborhood.

At the time Synod declared “synodical administration” on Redeemer, it was the fastest growing church in East Falls.

Decisions are being made about neighborhood ministries by people who know nothing about the neighborhoods.

Money is the issue in East Falls. Redeemer was a small congregation with cash. When Bishop Almquist targeted Redeemer in 1998, we had received a $300,000 endowment a few years prior. We resisted his action successfully, but we became a pariah parish.

In 2007, after nearly a decade of Synod neglect. we still had operating funds and a rented property. The congregation was active and growing. Synod was operating on a recurring six-figure deficit budget. With giving down, the only way out was to look for congregations to close.

Five years after being declared not viable, and more than two years after being physically locked out of their house of worship, Redeemer still meets weekly for worship. Redeemer still develops mission projects which are gaining national interest, if not interest from the denomination. Redeemer remains viable. Imagine what might have been done with the support and respect of church leaders.

One might think that mission and scripture play a role. Love, helping the needy, reconciliation, forgiveness, sacrifice . . . just words when denominations attack their congregations.

Synods must solve their own fiscal problems . . and not on the backs of its small neighborhood churches. The true measure of a denomination’s strength may be how it treats its smallest congregations.  

SEPA member churches, find a voice . . . or you may be next.

13 Jan 2012

How Do You Measure “Church” in A Digital Age?

The things we measure are not always the things that count.

Churches have vital statistics. Most people in the pew pay little attention to them. Pastors often pay little attention, too. Denominations have a hard time collecting parish data and sometimes they make up their own statistics.

Maybe it’s too depressing. Maybe we measure the wrong things.

Typical parish statistics include:

  • Worship attendance
  • Number of baptized/confirmed members
  • Percentage of members attending worship
  • Number of members involved in Sunday Schools and VBS programs
  • Regular giving by members
  • Endowments and property assets
  • Operating expenses and debt
  • Contributions to benevolence (what the local parish sends to the denomination)
  • Contributions to mission
  • Ethnic and racial makeup of a congregation
Little of this says anything about what a congregation does or is capable of doing in the modern world!

In most congregations, at least in the ELCA, most traditional statistics are dropping dramatically.

Some of these statistics are rather old fashioned.

Once upon a time, a parish had to give money to centralized authority to be dispersed for mission. Today, congregations can and do choose mission efforts in the community and bypass their denominations, which skews that statistic.

Operating expenses assume a pastor’s salary and property as foundational expenses. Neither may be necessary anymore.

There are many other things in a congregation that can be measured (but aren’t) and there are even more things that are difficult to measure.

If we start looking at other sources of data, our view of parish ministry might change.

Internet ministries are very measurable and can be very helpful in directing church ministry. Very few congregations bother or work only half-heartedly in a self-focused way.

2×2 concentrates on internet outreach — and we’ve only begun!

Here are some statistics on our first 10 months of internet ministry.

2×2 published its first post in February 2011. We had practically no traffic for six months. In mid-summer, we began publishing daily and the site has grown since. There was a slight dip at Christmas time but we have already recorded our most traffic ever only four days into 2012, so we expect the statistics to continue to grow — as long as we continue to work at it.

We have recorded 2100 site visits. For the last two months, 2×2 has consistently registered 100-150 views each week. We have about 70 subscribers/followers who receive our posts by email and so are not counted in site visits data. Our average daily on site readership is about 25. So it is fair to say that 2×2 has 100 daily readers.

2×2 has been visited by someone in all but three states with regular viewership in several states. We have viewers around the world with regular readership in several European countries, Canada and Australia.

We can follow our reader’s interests and provide content accordingly. 2×2 readers are most interested in Social Media and the Church and Children’s Sermons. Our articles on Multicultural Ministry were republished by a reader in Texas. The Editorial Calendar we created to correspond to the Lectionary has been downloaded dozens of times.

2×2 has a presence beyond its online ministry that is more difficult to measure (like most ministries), but in 2×2’s case, it is made all the more difficult to measure because the members of 2×2, who are also members of Redeemer, East Falls, have been excommunicated from the ELCA — without discussion or congregational vote — with the denomination claiming our property and financial assets against their own denominational rules.

Imagine what might have been accomplished if our abilities had been measured!

The church needs to take a fresh look at how they measure ministry.

04 Jan 2012

16 Traits of a Creative Church

Creative people are often not welcome in the church.

That may seem like a bold statement, but there is some truth in it. Creative people insist on change. The Church talks about wanting change, but it is often presented by people who are rather transparent in their real goals. They want the Church to change their way. They want the Church to be more secure financially. They want the congregation to give and get along.

If the formula is so simple, why are most churches in decline?

If Churches are to embrace change they must embrace creativity, and that is a rare commodity within the rigid framework that many churches have. In some of our Ambassador visits, we have encountered congregations that post in their bulletin or web sites a list of ways newcomers can contribute: sing in the choir, serve on a committee, join the altar guild, usher, read lessons, etc. That list can be a formidable barrier to thought leadership or creativity. There is a sense that people are pegs that fill the Church’s predrilled holes.

Today’s Church needs to explore the concept of “creativity” and the power (and change) that word can create.

Creative people solve problems. Often “creative” is used to describe talent. “John is a creative person. He plays the organ so well.” But what problems did John solve? It is indeed a blessing to have talented people. But creativity is something different. It’s an atmosphere . . a way of thinking. When creativity is nurtured, talented people come out of the woodwork! You might be surprised at the talent you didn’t dream was there!

Here are some traits to nurture in your creative congregation.

  1. Creative congregations are motivated by mission. It begins with a personal sense of mission and is later applied to a group’s sense of mission.
  2. Creative congregations foster prayer.  Prayer reminds us of Whom we serve and why we have a mission. Many opportunities should be provided for individual and community prayer.
  3. Creative congregations discourage labels.  If your Church has been exploring a problem for some time they have probably subconsciously labeled every aspect of the problem. “Those people are adversarial.” “The pastor won’t like this idea.” “Old members won’t go for it.” “The community is going to object.” “We don’t have people who can do that.” Get rid of the labels. Just stop it!
  4. Creative congregations challenge the advice of “experts.” Would the Church be facing such problems today if the “experts” had all the answers? Experts have some answers. However, experts can have their own agendas. They want to see their pet solutions put into place. Don’t ignore them — just don’t be afraid to challenge them. Creativity requires fresh thinking. If every problem is approached with a “must do” list, you will end up with the same solutions, proposed by the same experts.
  5. Creative congregations explore ideas. They ask the question “What if . . . ?”
  6. Creative congregations look for order in confusion. By sorting through a mess, you might find some treasures. By rearranging the chaos, you might find exciting connections between ideas.
  7. Creative congregations embrace serendipity. The unexpected can spark the change you are looking for. In church work, serendipity can walk through your door any Sunday. It can be a new person, a new community event, a new learning, a new pastor. Embracing serendipity can change the definition of success and failure. Make it a habit. So what if only three people showed up at your special event. What did you do with those three people that gave them something to talk about  the next day?
  8. Creative congregations are patient . . . to an extent. They know that the creative process takes time. They know the discipline required to work at it. As long as the process has direction, their people will exhibit patience. But if the process is stone-walled, they will leave. Water and watch creativity grow. Ignore and watch it wither.
  9. Creative congregations are tenacious. They will work hard at a project given an environment that allows them freedom to make a difference.
  10. Creative congregations network. Change requires fuel. Networking with other churches and neighborhood groups provides the opportunity to share objectives and ideas. This helps congregations find resources and ideas.
  11. Creative congregations are expressive. They are confident in their mission and are not afraid to say so — as individuals or as a group. Provide venues for members to express themselves. These might be within worship, a parish newsletter, or as part of discussion groups. Create a congregational blog!
  12. Creative congregations follow their instincts.  It may be the Holy Spirit nagging at you.
  13. Creative congregations are courageous. A truly creative congregation is going to be challenged. The Church must at times challenge hierarchical and societal policies. Congregations that have fostered creativity are best equipped to face such challenges.
  14. Creative congregations challenge naysayers. And there will be plenty of them.
  15. Creative congregations constantly reassess. They are not afraid to admit they are wrong. They try new ideas, assess progress and tweak with abandon. Failure to try will leave you with the same old church. Good ideas that may one day fulfill their promise will be abandoned too soon.
  16. Creative congregations are not afraid to have fun. People discover themselves in games and laughter. Provide many opportunities for your congregation to enjoy themselves. Send your members to church camp! You will be creating creative people. Creative people create creative ministries.
12 Dec 2011

How to Choose A Community Manager for Your Congregation

Community Manager? What’s that?

Community Managers coordinate the various Social Media used by your church, whether it be the blog, Facebook, Twitter or the web site. It’s a new job description even within the corporate world. Churches using the internet will need to address this new societal role as well. Within a decade, this may be one of the standard church positions along with pastor, sexton, music director, organist, or youth leader.

Social Media is a powerful ministry tool which must be managed to be effective. It is not enough to simply advertise that you are on the web or have a Facebook page. These are tools that must be used in real time!

Our Ambassadors have explored the Facebook presence of a number of churches we visited. Most have very little interaction on their Facebook pages. We were surprised to see that one of the smallest churches had a much higher “edge rank” than larger churches. It was not surprising to us that this church had impressed us with their connectedness to their neighborhood even before we saw their internet stats.

In contrast, a denominational internet presence can reveal very little interaction with readers — typically a few posts in the months after the site was announced and not much but announcements from the denomination since.

We are all learning to use this new tool.

As you develop your internet usage, think about the day when you might need someone to coordinate  things. Social Media must be managed. It is a role which is important enough to fund and can promise a measurable return on investment (to borrow a business term).

  • A Community Manager must be a social person. Look for a person who would be interacting with members and visitors even without the internet.
  • A Community Manager must have good communication skills. He or she will be writing a lot and the ability to express your church values clearly and accurately is paramount.
  • A Community Manager must be nice. People won’t interact with an authoritarian, judgmental, didactic or sarcastic moderator. The church forum is not a place to show cleverness but concern.
  • A Community Manager must care and be prepared to act on their concern. If people pose a problem to your church on its internet forums, they are looking for more than offers of prayer. A Community Manager must be prepared to channel important inquiries to appropriate leaders for action. Some action must be taken or your internet presence will become dormant.
  • A Community Manager must be able to work with many people. The information gleaned from the internet must be channeled to others.
  • A Community Manager must be flexible. This is territory where the best planning can go out the window at any time. Planning is important, but the ability to respond to the realities of the present is also vital.
  • A Community Manager must like technology. They don’t have to come into the role as an expert on all the resources and techniques available (no one in this field knows it all!), but they must embrace learning, be willing to become engaged with online experts and communities and adapt as things change…and that is often! They must be willing to try ideas an honestly measure their effect. They cannot be tied to one medium. Facebook might work best with one community. Twitter might be more effective in another. Blogging might work with all.
  • A Community Manager must reflect the values of your church.  He or she may be the first person outsiders come to know. Of course, every member is a face of the church, but the Community Manager will be in the spotlight.
07 Dec 2011

10 Reasons to Question the Wisdom of Interim Ministry

Interim Ministry is a fairly modern trend of assigning a short-term minister to a parish that has recently ended a relationship with one pastor and intends to call a new pastor. The process is described in a similar manner by various denominations as a time to minister to the people and help them identify ministry objectives.

One denomination described the interim period as a buffer between a congregation and its relationship with a former pastor and expectations of a new minister. One said, “The interim minister makes the necessary changes in a congregation. No reason to have the congregation get mad at the new minister. Let the interim take the heat.”

The days of a congregation enjoying the leadership of a single pastor for decades may be numbered.

This sounds like a good idea on the surface, but there is a danger that the practice could serve less noble purposes. Our recent visits to 34 congregations found a surprising percentage engaged in some stage of interim ministry. Some were just beginning the process. Some had been in interim status for more than a year. One had a new interim at our first visit and we learned a few weeks later that another interim was stepping in. “It didn’t work out,” the newer pastor explained.

Both the number of interim ministries we encountered and their length raised questions. We do not claim to have the answers but the questions could be important.

  1. What other aspects of our lives have such long fallow periods? We change presidents and mayors, jobs (and even spouses) without months of interim work. An argument might be that presidents and mayors have long campaigns before they are chosen for their jobs. That leads us to consider the call process.
  2. Perhaps it is the call process that needs changing? With the average length of pastorates fairly short — less than seven years — an interim ministry can be a frequent occurrence, adding to instability. The scenario could be 12-18 months of interim ministry, 12 months of honeymoon, three years of ministry, 12-18 months of interim ministry, etc. (Revolving door). While pastors may feel that the interim has eased the transition process, the lay point of view is that the process starts all over again every time the face in the pulpit changes — interim or not. The call process, at least in our denomination, can be unsettling. Candidates are given every opportunity to learn about the congregation, while the names of candidates are withheld from the congregation until a sample sermon is delivered. The approval process is often based on little more — yet congregations expect so much more!
  3. Shouldn’t congregations undergo a constant process of self-examination? If ministry is to be effective, congregations will change constantly. Communities also change quickly.
  4. Shouldn’t all pastors have skills to help congregations assess goals and strategize?
  5. Does the interim process change the role of lay representatives? Who does the interim pastor report to and work for — the congregation or the regional body? In several of the churches we visited, the interim pastor announced that he or she would be making a report to the bishop that week. There was no mention of any lay involvement.
  6. Wouldn’t it be easier to train one leader to handle change than to try to work with dozens of congregation members?
  7. Is the interim process good use of congregational resources? Congregations pay good money to the interim for a very short-term investment. If this is a period where ministry concentrates on self-analysis, that translates to a long period of time when resources are spent on activity that is not, at least for the time being, outreach-oriented. Are visitors during the interim going to be attracted to a congregation in long-term transition?
  8. Do interim ministries meet the career needs of pastors and administrative needs of regional bodies more than the ministry needs of congregations? Interim pastors are making short-term commitments. Short-term commitments are safer entry points for the many seminary candidates entering ministry as a second career. Interim pastors don’t have to consider the hassles of moving and relocating families. It’s an attractive opportunity for pastors who don’t want to make changes in their lives that may not match the career objectives of their spouses. But the congregations are expected to change!
  9. Do interim pastorates change the political balance? An overlooked consequence of the over-dependence on interim pastors is the shift of power away from the congregation. Interim pastors have close ties and loyalty to the denominational body and its current leadership. When a high percentage of congregations have interim ministries, that has the potential to skew the decisions of representative governing bodies.
  10. Why should the interim process, led by experts in interim ministry, take more than three months?
21 Nov 2011

14 Reasons Congregations Should Avoid Social Media Ministry

Maybe Social Media Ministry isn’t right for you. There are plenty of good reasons to avoid it. :-)

  1. Religion is a mystery. Let’s keep it that way!
  2. Let people form their opinions about our religion from the popular media. They do a pretty good job!
  3. Social media allows for too much interaction between clergy and laity. It’s best to maintain boundaries.
  4. We do not want to be known by our works. It’s a theological thing.
  5. Why monitor our image? We have a great reputation. No one could possibly have a beef with us.
  6. What if people who don’t know anything about us take cheap shots online? So what! Everybody knows the truth. No one will pay any attention to them.
  7. We want the people who join our church to know as little as possible when they join. That way we can tell them what’s what! We don’t want their ideas to mess up something good.
  8. Our congregation is a close-knit family. We are busy helping each other and don’t have time for other people’s problems.
  9. Pen and ink were good enough for St. Paul. No need to make any changes there.
  10. We think it is a bad idea to reach more people with the message of God’s love. What’s in it for us?
  11. If we start writing with other people in mind, they may get the idea that we care more than we really do.
  12. We can’t afford to serve any more people than we already serve. It’s just not in the budget!
  13. Who has time for this Social Media nonsense? Our current members keep us plenty busy as it is.
  14. Everything is great just the way it is.
18 Nov 2011

Calls to Action Are Nothing New to Christianity

A Call to Action helps your reader take the next step.

As you get comfortable with blogging you will want to start creating more interactivity with your readers. If you want interaction, you’ll have to ask for it. That’s where the Call to Action comes in.

Calls to Action are so important to the business world that they have their own acronym (CTAs).

You see them every day in advertising: “Call 1-800 . .,” “Send $24.95 to  . . . .” 

Typically, advertisers try to create a sense of urgency — a reason for people to take action NOW! They know that people need incentive to get off their backsides and do something. And so you see the warnings! “Act now. Offer ends July 4.” “Supply is limited.” 

This is not new thinking to Christians. Our whole faith is built on Calls to Action: “Follow me,” “Come and see,” “Do Unto Others . . . ,” “Love one another.” The challenge to the modern church is to translate biblical Calls to Action to reach modern Christians or seekers.

How do you create Calls to Action on your web site or blog?

Again, you see CTAs on web sites every day. “Click here,” “Download,” “Submit,” or “Enter.”

Churches can use the same tools. The goal is engagement with others and growth in Christian community.

Pace yourself as you build your community’s engagement and trust. 

Your CTAs should be stepping stones to involvement in your community. Help people move from the anonymity of cyberspace to “what’s in it for me?” participation to “how can I help?” commitment. In other words, watch your interactions with your readers grow from anonymous participation to sharing an email, to providing a name and eventually a physical presence.

Here’s a plan described in tiers or levels of engagement:

Your first-tier or introductory Call to Action might simply be to pose a question at the end of your blog article.

  • “What do you think?”
  • “Can you recommend a resource?”
  • “Share your experience.”
  • “Do you know anyone who can benefit from this idea?”
At this level of engagement, your only goal is to get people thinking about their involvement.

A second-tier Call to Action might be to provide a way for people to answer those questions on line with a comment box. Another possibility is to engage readers in a simple poll. Blogging software makes this easy. Limit your poll to one question and suggest just a few possible answers. It allows your readers to test the water. There is no risk. They are not sharing any personal information with you. Keep it fun. Everyone wants to know how their ideas stack up to others. Report the results of the poll in an entertaining way.

A third-tier Call to Action might be to offer something for download. 2×2 offers the Editorial Calendar for example. You can have this information offered freely (as 2×2 does) or you can ask for information when they download and begin to create an opt-in email relationship.

A fourth-tier Call to Action might be to interest readers in some action that requires a bit more initiative from your readers. Tele-evangelists, for example, often ask for prayer requests.

  • Sign up for our Walk for Hunger.
  • Volunteer to work in the Food Pantry or Thrift Shop.
  • Join our Prayer Chain.
  • Join our youth on their Mission Trip to New Orleans.
  • Attend our workshop on Autism.

A fifth-tier Call to Action asks for information and offers something of value in return for the information (an incentive). Do not ask for more information than you need. An email address may be enough. A physical address might be desirable. Keep in mind that the less information you require, the more comfortable it is for readers to participate and the higher the response. If all you need is a name and email address — that’s all you should ask for.

  • RSVP for Our Community Thanksgiving Dinner by November 1 and receive a beautiful Advent Calendar. (Blogging software will allow you to create the form.)
  • Sign up for Hunger Walk by October 15 and receive a free T-Shirt at the starting line.
We’ll explore the nuts and bolts of how to create and use CTAs in a future post.
16 Nov 2011

Our Once and Future Church

Today’s Alban Institute Weekly Forum builds on the re-release of the books written in the 1990s by its founder and president emeritus, Dr. Loren Mead. The Once and Future Church (1991), Transforming Congregations for the Future (1994), and Five Challenges for the Once and Future Church (1996) tackle the very issues our sponsoring congregation, Redeemer Lutheran Church, has been facing since 1998.

None of our members was a scholar of his work at this time. We were just lay members working at what we believed was our mission. As we review the five challenges Mead poses for the church, we find remarkable similarities to the direction our congregation took — without leadership pointing the way but with dedicated lay people grappling, uncompensated and unrecognized, with issues as big as worldwide church.

Our discipleship has not been without cost. We have suffered both as community and as individuals. Most of the time we found ourselves very much alone. The church as a whole was struggling, its denominational leadership was struggling, its individual congregations — large and small — were counting every penny. Our small church was deemed insignificant.

Mead writes:

For now, here are the five challenges I see we have ahead of us: 

  • To transfer the ownership of the church. 
  • To discover new structures for the church. 
  • To discover a passionate spirituality. 
  • To make the church a new community and source of community. 
  • To become an apostolic people. 

Redeemer deals with each of these issues:

  • We insist that the ownership of our community rests in the congregation. Our constitution and church polity agree with our position. But this has been of no protection. When assets are coveted, governing documents are quickly rewritten in the minds of church leadership. Clergy serving us disappeared with little or no notice or explanation. We were eventually evicted from our property. This was intended to be a final blow. Our denomination even predicted publicly that within six months, our congregational identity would die. 26 months later our congregation still meets weekly and has found new ways to serve which do not rely on property or professional leaders. 
  • Left without a building to support, we began creating a new congregational structure which reached out to other congregations, denominations and the spiritually minded with no church affiliation. How fortunate that the world was never more prepared for this type of outreach!
  • We discovered within ourselves a spirituality we didn’t know we had when we were passive pew-sitters, receptors of our clergy’s sense of spirituality. A foundation was quickly laid for the development of dormant leadership skills.
  • We embraced outreach tools that the church as a whole has been very slow to use to anywhere near full potential. Within months we found that our community potential was worldwide.
  • We work now to create an apostolic presence using modern tools.

Mead goes on to write:

“We need to recognize that a classic conflict of interest is at work here. Clergy-dominated institutions make many decisions in which clergy have a direct stake: salaries and job security, for example—sometimes involving prestige and preference. In our society we generally feel that institutions that nurture “conflict of interest” frequently make bad policy—policy that supports the welfare of those with the conflict of interest not the welfare of the entire institution.”

Mead calls for more dialog between clergy and laity. He cautions that dialog must be entered into with equal respect among participants. This, Redeemer has found, has been impossible. The conflict we have faced has been fought for four years with virtually no dialog and no foundation for mutual respect. Power, not mission, was central to the conflict from the outset.

Mead’s books were rightfully acclaimed when they were published. As they are re-released in a single volume for a new generation of church leaders, we can only ponder why his respected advice has been so strongly resisted by the readers who once found his thinking so ground-breaking.

We hope for a new generation who can not only applaud his wisdom but also apply it!

14 Nov 2011

Why Small Churches Are Ideal for Multicultural Outreach

2×2 is polishing the crystal ball. Looking into the future, we see the small urban church as having the best potential to implement multicultural ministry.

Here are the reasons why:

  • Location, location, location 
    Small churches sit in the middle of changing neighborhoods. If multicultural ministry is the goal, the church needs to be where the cultures are!
  • Heritage
    Small churches remain close to their heritage which often had their roots in immigrant ministry. Suburban churches are likely to have had a later historic start and missed that experience.
  • Size
    Smaller groups of people make it easier for newcomers to become involved in influential ways more quickly. They will not be lost in a crowd.
  • Ability to Adapt
    Small groups can change more easily and quickly with the right leadership. There are fewer minds to change. Leaders are easy to identify and motivate.
  • Personal Touch
    Guests stand out in a small church. Visitors readily greet them. This has been very pronounced in our Ambassador visits. Smaller churches meet and greet — before church, sometimes during church, and after church. Medium-sized churches often assume somebody else knows you and may say hello. Larger churches have an invitation to sign the guest book printed in the bulletin.

Small Churches Have the Best Shot of Leading the Way — Except

  • Many small urban churches are targeted for closure.
  • Their ministries have often been neglected with minimal professional leadership provided. Leaders are often assigned as “caretakers,” waiting for congregations to get discouraged and close. While they are providing “palliative care” the neighborhoods around them are changing with no outreach efforts attempted.
  • Interim ministries (the new normal) slow the process of change. While congregations are in a year or more of evaluation/assessment limbo, neighborhoods keep changing. When the congregation finally calls a pastor, they are starting over once again with probably another year before outreach can be attempted. That’s two years of a congregation’s history and resources spent focusing on relationship with a pastor — not outreach. With an average length of pastorate being just a few years, that’s a high percentage of a congregation’s time and resources focused on self.
  • Often, resources are depleted during years of maintaining a status quo and doing NO outreach. People are afraid to spend money, attempting to preserve assets for their current ministry as long as possible.
  • Assets of small neighborhood churches are sometimes eyed by the denomination.
  • Attitudes toward small churches, fostered by hierarchy, make them unpopular places for clergy to seek calls. What energetic pastors want to hold the hands of a congregation that has been labeled caretaker ministries with closure in the near future?

If denominations want to advance multicultural ministry, they must take a fresh look at the neighborhoods where multicultural ministry is most needed and find ways to make ministry possible.

The first challenge to the Church is to reverse the negative attitudes towards small churches as not worth the attention of church leaders. These attitudes squander the resources available for multicultural ministry.

This type of ministry requires special training. Seminaries must stress evangelism skills. The current scenario many small churches face is pastors who charge the laity to do this outreach. The laity have even less training than pastors! This is not working!

New ideas for teaming ministry talent (both lay and clergy), church agencies and resources must be explored.

Failure to address these conditions over the course of many years has created distrust between congregations and regional bodies. Reports from church consultants and online polls are consistently close in numbers. According to them, two thirds of church members have lost confidence in their denominational leaders with an additional 10% or more not sure. This should set off the sirens among leadership circles, but they have been slow to recognize the problems.

Rebuilding trust is a good place to start.

11 Nov 2011

Evangelists Can Learn from Marketers

Have you noticed that the business world has adopted words commonly used in the religious world? Companies once hired spokespeople. Now the job title is “evangelist” (for example, Guy Kawasaki, former evangelist for Apple).

The business world also talks about a successful sale as a “conversion.”

Church evangelists can learn a great deal from modern marketing. Marketing and evangelism share many of the same goals. They can also share the same strategies.

The hottest trend in marketing goes by several names: Inbound Marketing, Relationship Marketing and Content Marketing are just a few. These three emphases fit beautifully into any church’s evangelism program.

INBOUND MARKETING

In a nutshell, Inbound Marketers make lots of helpful information available to everyone for FREE, using blogs and websites, coupled with Facebook, Twitter and LinkedIn networking tools. While sharing their expertise, they gain authority. When people are ready to buy, they think of the people who were so helpful to them on the web. This marketing technique is tailor-made for Church Evangelists. Help people and they will come to you.

This marketing specialty grew from the modern challenge salespeople faced. As a people, we once were amenable to the knock on the door, the cold call, or chatting it up with visiting sales reps in the company cafeteria. Today we are security conscience. We ban solicitation, check Caller ID before answering the phone, and we do not allow anyone to enter our work space without passing security.

Marketers looked for new ways to get their message/product before potential customers. They used modern tools and technology to attract interest. It is a breath of fresh air for the business world. They no longer feel like nags. They refer to the old days (just a few years ago) as the days of “Interruption Marketing.” They are glad they are no longer distracting irritants. They know that the people they talk to are already interested in their message.

RELATIONSHIP MARKETING

Companies don’t want to work harder than they have to. Finding new customers is more work than keeping old ones. Businesses look for ways to stay in contact with their customers and continue to serve them long after the initial transaction. This can begin on the web. Some of it will rely on other strategies which we will discuss in later posts. Churches must learn from relationship marketers. It will help them be better Christian witnesses.

CONTENT MARKETING

Content Marketing is related to both Inbound Marketing and Relationship Marketing. Content is the helpful information you provide for FREE that attracts people to your message or product. Churches of any size can do this. It is a redirection of energy, but it is a potentially powerful evangelism tool. Provide helpful advice, meaningful thoughts, valuable information, and show that you care. People will notice and begin to build a relationship with you.

Churches must consider implementing these outreach techniques. It requires work and retooling ministry concepts, but these new methods can be very effective. It is not enough for congregations to be witnesses for Christ. They must be effective witnesses for Christ. That means looking for strategies that will make a difference in people’s lives and in the life of your congregation.

The above chart reveals 2×2’s web site’s pattern of growth. This is a project of a very small congregation. We began using Inbound Marketing techniques in February when we launched this blog. We took a few months to learn the ropes. In mid-summer we began following best marketing practices. We slowly started adding content more regularly (now daily). We monitored the statistics. Weekly, we saw interest growing. Today we expect to welcome our 1000th site visitor (almost all within the last four months!). We are averaging close to 30 new visitors every day. We’re not sure where we are going, but we are following a plan that seems to be appreciated. Thanks to all readers. We encourage you to start your own web ministry. We’ll be glad to help.

06 Nov 2011