Beyond the Ordinary

How Do Worshipers’ Decisions about Church Giving Add Up for the Whole Church?

By Cynthia Woolever

What influences worshipers’ decisions about giving to their church? It depends on (a) the personal characteristics of the worshiper, (b) his or her level of involvement, and (c) the congregation’s denominational affiliation. We think of giving as an individual decision but the church context also plays a role in what an individual might give.

Jack Marcum, coordinator of Research Services, Presbyterian Church (U.S.A.), presented his research on the relationship between individual giving and the giving pattern for an entire congregation at the recent Religious Research Association meeting. He wanted to take into account the church context—the denomination or faith group and overall giving levels in the church where the individual worships. He hypothesized that a number of individual attributes (demographics, level of involvement) as well as features of the congregation itself relate to how much a worshiper decides to contribute. In turn, the collective decisions of all worshipers alter the overall giving patterns for the church. This in turn affects the overall financial take for the entire church. Here are a few highlights from his presentation.

The U.S. Congregational Life Survey asked worshipers how much several factors influence their financial contributions to their church. It was clear that how they responded was related to their church’s denominational affiliation.

Denomination is Relevant

For conservative Protestant worshipers, the majority said these three were a major influence in their giving decisions:

• A sense of gratitude for God’s love and goodness (70%)
• The Bible’s teaching on giving (58%)
• Wanting to contribute to God’s work in the world (51%)

How did mainline Protestant worshipers respond? No single factor was named by a majority of these worshipers as a major influence on their church giving. However, the top three factors—cited by the highest percentage of worshipers as a major giving influence were:

• A sense of gratitude for God’s love and goodness (43%)
• Wanting to contribute to God’s work in the world (36%)
• A sense of religious duty to give (34%)

At most, only about four out of ten Catholic worshipers were inspired to give by the factors included in the survey, citing any one reason as a major influence. The largest numbers of Catholics said these three were a major influence on their giving:

• A sense of gratitude for God’s love and goodness (44%)
• A sense of religious duty to give (34%)
• Wanting to contribute to God’s work in the world (33%)

What Other Worshipers Do Is (Mostly) Irrelevant  

Marcum also examined whether the giving level of the entire congregation was related to how much an individual worshiper in that same congregation would decide to give. He divided all congregations into high, medium, and low giving churches based on the median overall levels of giving. But, as it turned out, once he controlled for other factors (such as denominational family) this contextual element was not relevant to overall church giving levels. That is, an individual worshiper’s giving is about the same whether most worshipers give larger percentages or smaller percentages to the church. 

Increasing the Congregational Average: Dollar Amount or Percentage Giving?

Only one factor remained important for understanding the overall level of financial contributions—how individuals make decisions around financial contributions to the church. When many worshipers decide on an annual dollar figure, the total amount given to the church is less. Mainline Protestant worshipers were most likely to indicate that they make a decision based on an annual figure (29%). In contrast, only 8% of conservative Protestant and 9% of Catholic worshipers choose an annual dollar figure as the bases for their church giving.

Conservative Protestant worshipers tend to give financially larger shares of their income to their congregation and are more likely to worship in a church with higher giving levels overall. These worshipers say they decide on a percent of their income annually (29% do) rather than a dollar figure. Catholic worshipers, who tend to give less on average than other worshipers do, say they typically decide on a weekly dollar amount (42% do) rather than an annual amount or a percentage of income.

What’s the best advice for your church’s stewardship message? First, consider the most effective strategies for encouraging higher giving in your denomination. In general, when many worshipers decide how much to give based on a weekly or annual dollar amount, this results in smaller contributions overall. Instead, encourage worshipers to consider percentage giving and emphasize that they grow that percentage over time. Second, stress that worshipers give out of gratitude for God’s love and goodness.

Check out earlier posts about what influences individual giving levels:  http://presbyterian.typepad.com/beyondordinary/2010/03/ten-reasons-why-we-give.html

 

What Kind of Christians Support Merry Christmas (only)?

By Cynthia Woolever

Almost all Americans (95%) celebrate Christmas, even those who say they are not too religious.[1] Yet in the public square, controversy continues about greeting others with “Merry Christmas” or “Happy Holidays” (considered by many to be more inclusive of non-Christians). Beyond just the greeting, other seasonal activities and traditions stir debates. In fact, two states—Wisconsin and Rhode Island—have called the evergreen in their state capital a holiday tree rather than a Christmas tree.

Do most Christian worshipers reject any kind of multiculturalism or relativism that tends to generate more inclusive seasonal language and public holiday displays? No. In fact, the majority of Catholic and mainline Protestant Christians support Christmas displays that incorporate religious symbols of multiple faith traditions.[2]  

The U.S. Congregational Life Survey provides additional evidence of a Christian theological divide behind this season’s disagreements. The findings below represent the views of worshipers who participated in a survey during religious services. Thus, the results reflect the views of people who actually attend worship services versus the many polls of people who describe themselves as religious.

Conservative Protestant Worshipers vs. Other Christians

The majority of conservative Protestant worshipers do not agree with theological statements that indicate appreciation or tolerance for other religious traditions. On the other hand, more than half of Catholic and mainline Protestant worshipers express views consistent with an open stance toward non-Christians or people with “no religion.” 

These survey results show how differently Christians in three faith groups express their understanding of salvation and Biblical teachings.

Figure 1

Do you agree or disagree with this statement: “All the different religions are equally good ways of helping a person find ultimate truth.”

• 62% of conservative Protestant worshipers disagree
• 27% of mainline Protestant worshipers disagree
• 20% of Catholic worshipers disagree

Figure 2

Which statement comes closest to your view of the Bible?

“The Bible is the word of God, to be taken literally word for word.”

• 55% of conservative Protestant worshipers agree
• 19% of mainline Protestant worshipers agree
• 17% of Catholic worshipers agree

Figure 3

Do you agree or disagree: “Only followers of Jesus Christ can be saved.”

• 74% of conservative Protestant worshipers agree
• 42% of mainline Protestant worshipers agree
• 39% of Catholic worshipers agree

The Nones

The growing percentage of people who say they have no religious affiliation—more than one in ten adults are now in this group—also celebrate the season with family and friends. Eric Weiner, author of “Man Seeks God: My Flirtations with the Divine,” claims he is among those who are undecided about God.[3] Yet he sees Christmas as an opportunity to discuss the private nature of religion publicly. He writes, “We Nones may not believe in God, but we hope to one day. We have a dog in this hunt.” He hopes for “a religious space that celebrates doubt, encourages experimentation and allows one to utter the word God without embarrassment.” Weiner’s preferred view of God: “a semicolon, connecting people, and generating what Aldous Huxley called ‘human grace.” This is certainly a message with the potential to unite people rather than divide them. Will your congregation offer this space for Nones in your midst this Christmas?

 

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[1] The Gallup Poll (2010) also reports 80% of non-Christians celebrate the Christmas holiday. (http://www.gallup.com/poll/145367/christmas-strongly-religious-half-celebrate.aspx)

[2] U.S. News & World Report (2009). (http://www.usnews.com/opinion/blogs/jodie-allen/2009/12/21/merry-christmas-vs-happy-holidays-americans-are-apathetic)

[3] Eric Weiner, “Americans: Undecided About God?” New York Times, December 10, 2011. (http://www.nytimes.com/2011/12/11/opinion/sunday/americans-and-god.html)

Question Authority?

By Cynthia Woolever

Worshipers grant the pastor some level of authority as their designated leader. What is the basis for that recognition? Jackson Carroll addresses that question and the nature of authority in his most recent book, As One With Authority (second edition, 2011).[i] The authority to lead gives the pastor the right to exercise power in a particular group or institution. Carroll asserts that there are at least two bases for pastoral authority: (1) that which arises as a representative of the sacred; and (2) that which stems from expertise, gifts, and capabilities. As long as the group acknowledges the leader’s legitimate right to exercise power, the leader is acting with authority.

In his earlier work, God’s Potters (2006), Carroll describes pastoral ministry as an occupation in flux.[ii] He believes there are three views of ministry but that they are not mutually exclusive. Rather each model focuses on a particular feature of pastoral leadership that its proponents believe is the most important characteristic for defining a church leader. The first model sees pastoral leadership as an office, a formal or official position with specific duties. A congregation or denomination makes the role sacred through the rites of ordination. The second model views ministry as a profession, carried out by ordained professionals, who are socialized into the field through seminary education and training. The third model of pastoral ministry holds that ministry is a calling. This model gives emphasis to the spiritual dimension of pastoral leadership, essentially affirming that God selects or calls certain individuals to carry out ministry. 

Faith traditions vary in how they view authority issues in ministry. Some tend to reference infallible Scripture or the teaching office as the source of pastoral authority. Other groups emphasize individuals’ personal knowledge of God and the inner conviction that God has called those people to ministry.

We asked pastoral leaders about several factors that might influence the congregation’s acceptance of their leadership. How important are the following four characteristics in how worshipers view their leadership: (1) being ordained (relates to ministry as office); (2) having a seminary degree or certificate (relates to ministry as profession); (3) having a clear sense of call from God (relates to ministry as calling); and (4) being competent in the tasks of ministry, including preaching (relates to ministry as profession)?

Ministry as Office

Almost all Catholic priests (95%) indicate that being ordained is of “great importance” for their current congregation’s acceptance of their leadership. Three out of four mainline Protestant pastors (74%) also say that ordination is of great importance for their congregation’s acceptance. However, less than half of conservative Protestant pastors (40%) report that ordination is of great importance to their congregation. A similar percentage of conservative Protestant pastors (42%) say ordination is “somewhat important” for their congregation. 

Ministry as Profession

Pastors are close to unanimous in affirming that their expertise, gifts, and capabilities are a source of their ministry authority. Nine out of ten pastors—regardless of faith tradition—say that being competent in the tasks of ministry, including preaching, is of great importance for their congregation’s acceptance of their authority.

Pastors see seminary training as less related to gaining congregational acceptance for their leadership. About half of Catholic priests (50%) and mainline Protestant pastors (59%) report that a seminary degree or certificate is of great importance for their leadership role. Only one in four conservative Protestant pastors (25%) believe that a seminary degree or certificate is of great importance for their ministry authority.

Ministry as Calling

As one might expect, conservative Protestant pastors give considerable weight to pastoral leadership based on a sense of God’s call. Most of these pastors (85%) believe that a clear sense of call from God is of great importance for the congregation’s acceptance of their leadership. While a sense of call is important for Catholic priests and mainline Protestant pastors, it is much less so. About two out of three in these groups (69% for Catholic priests; 63% for mainline Protestant pastors) respond that a sense of call is of great importance for their pastoral authority in the congregation.

Respecting Leadership Authority: Competency Comes First

Catholic priests see their authority arising from their ordination (office) and capabilities (profession). Mainline Protestant pastors believe their authority rests on their competencies (profession) and slightly less so on their ordination (office). Conservative Protestant pastors portray their authority as stemming from their ministry competencies first, closely followed by their call from God (calling).   

These results support Carroll’s thesis that the three models of ministry are not mutually exclusive. Pastors draw on multiple sources of authority as they serve congregations. In this time when many question all authority, pastors need to claim the historical roots of their authority:

    “And when Jesus finished these sayings, the crowds were astonished at his teaching, for he

    taught them as one who had authority, and not as their scribes.”

                  Matthew 7:28-29 

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[i] Jackson W Carroll, As One With Authority: Reflective Leadership in Ministry (Eugene, Oregon: Cascade Books, 2011).

[ii] Jackson W. Carroll, God’s Potters: Pastoral Leadership and the Shaping of Congregations (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 2006).

Are All Your Friends in Church, Leaving No One to Invite?

By Deborah Bruce

In a fascinating talk at a new church development conference, I recently heard church planter, Dan Kimball, comment that the number of non-Christian people that worshipers hang out with decreases the longer they have been Christians. He suggests the trend might look like this:

Kimball said that this phenomena influences how likely people are to invite others to church. If you don’t know many non-Christians, who would you invite?

Friends at church. The U.S. Congregational Life Survey asked about friends and acquaintances who also attend the congregation. Compared to long-time members, more worshipers who are new to their congregation say they have little contact outside of worship with others who attend there. But as the years pass, this changes. Worshipers get to know one another and build strong bonds with other worshipers. Very few of the people attending a church for more than 20 years say they have no contact with other worshipers.

All my friends are here. Dan Kimball’s argument would suggest that worshipers attending a church for many years would have few friends outside the church. We found that long-term worshipers have more friends in the church. But even among worshipers attending their church for more than 20 years, most have at least some friends outside their church.

Inviting. Finally, let’s test Kimball’s theory that having most of your friends at your church decreases inviting. In fact—no! People with more friends at church are more likely to have invited someone to worship there than others. Worshipers invite others to share in the connections they enjoy and the caring relationships worshipers provide for one another.

Implications. We can’t directly answer the question about the types of people Christians come in contact with, so Dan Kimball might be right on that account. But these findings point to the positive impact of having friendships within the congregation. Not only do those friends provide the love and care that we all need, they also appear to strengthen bonds to the church. And people who are connected to their church are more likely to invite others to come experience the same.

Learn more about church planter, Dan Kimball.