Installation budgeting

When a church calls a new clergyperson, formally marking the new partnership is essential. In many denominations an installation worship service is the primary means for doing so. Installations typically take place after the new pastor has been in place for 1-3 months. This delay gives the minister (at least some) time to get acclimated and to meet people in the congregation, judicatory, and surrounding community that would be good to involve in the planning and leadership of the installation service. It also allows the pastor to invite family, friends, and mentors who need advance notice in order to travel.

An installation service is a celebration. A new season in the lives of the minister and congregation has begun. Installing a leader gives church members and the pastor the opportunity to express gratitude to God for accompanying them through the transition time and for bringing them together for mutual ministry. An installation service is a time of covenanting. During the service the clergyperson and the congregation make promises about the ways they will journey alongside one another on mission for God. And an installation service connects church and minister with a broader community. Often a judicatory or denominational representative, clergy colleagues, leaders from community organizations, and/or someone from the pastor's seminary will participate in some fashion.

For all of these reasons, installations promote positivity and connection that can lead to momentum for the congregation and minister. Often, though, churches and search teams do not think to budget for this worship service. Costs could include honorarium and travel expenses for the installation preacher (who often comes from out of town because the inviting clergyperson is from another area), a gift for the pastor being installed (such as a stole or a chalice and paten), and finger foods for a reception after the service. Larger congregations might easily be able to absorb these costs by pulling from line items such as pulpit supply and hospitality. Many small to medium congregations cannot, however. And having the forethought to include installation expenses in the search budget - no matter how many resources the church has - sends a message about welcome, attention to detail, and the desire to develop a long, fruitful ministry with the incoming pastor.

Wherever your search team is in the process of calling a clergyperson, consider the budget for the new pastor’s installation. If there isn't one, consider why that is and use the channels appropriate to your context to correct the oversight. If your church has never formally installed a minister, begin educating your fellow church members now about an installation service’s purposes and benefits. After all, it is not just for the good of the clergyperson. It glorifies God and lays the foundation for both your new minister’s leadership and the church's future.

Photo by Adrien Olichon on Unsplash.

Use your platforms well

When I grow up, I want to be Liz Ray.

Liz is an artist. She created the pen-and-ink piece around which I organized my office, an homage to women working together in the epic battle at the end of Avengers: Endgame. Liz created it at the request of my husband and son for Mother’s Day. (My son asked that Wonder Woman be added, despite the fact she comes from a different universe.)

Liz is also the manager of The Comic Strip, a store in Tuscaloosa that sells (or can order!) any superhero merchandise you could ever want. I love to go in and look at the vintage comic book covers and eerily lifelike Batman statues. Liz organizes several special events at The Comic Strip each year. They are opportunities for customers to cosplay and for local artists to sell their work. There are drawings for prizes, free merch, and costume contests. These occasions are loads of fun for people who shop at The Comic Strip regularly and for those who are dropping in for the first time. Almost always the store and the artists donate a percentage of their sales to a local organization. On the annual Wonder Woman Day, for example, the designated recipient is a program that helps survivors of domestic violence.

And that’s the reason I want to be Liz. She fully uses her platforms – her art and her position at The Comic Strip – to put good into the world. She helps create a community where people are welcomed as they are. She showcases the talents of artists who birth beauty and spark the imaginations of beholders. She raises awareness about needs in the community. And she invites people to join her in supporting those causes.

Each one of us, individually and/or collectively, has at least one platform that can be used to push more good out into a world that desperately needs it. It might be a one-on-one relationship, an Instagram or Twitter stream with a lot of followers, an informal leadership position, a captive audience, wealth, or a title. It could be a committee we’re on, a business we work at or own, a congregation we’re part of, or a print or online publication we contribute to. It could even be a chance encounter with someone we’ll never see again. The size of the platform doesn’t matter. What we do with it does.

Think about all the areas of your personal and professional lives where you have influence. It doesn’t have to be official authority. It could be as minute as the mood you bring to your place of work, because that is catching among co-workers. How are you currently using those platforms to usher in more love, more peace? Where would you like to make adjustments so that you can create more openness and hope?

I’m mulling this too. After all, I want to be like Liz.

'Tis the season for nominations

In churches that have January-December lay leadership terms, fall is the nominating committee's active season. In many congregations the nominations process consists of looking at the rosters of all the committees and boards, noting who is rotating off, and plugging in (often recycled) names. It's not uncommon for nominees to be approached with either apologies ("I'm sorry - I know you're really busy - but we need you to fill this spot") or guilt ("If you don't fill this spot, I don't know what we'll do").

I believe we can do better.

A big part of the problem is that we're starting the nominations process too zoomed in. There's no reason to look at the rosters of committees and boards until we've spent some time considering why we have these working bodies and how they fit into the overall direction of the church. Here, then, are some questions to help nominating committees broaden their thinking.

What is God inviting our congregation to consider doing in the next nine months to three years? Hopefully this question will have already been discussed at the congregational level. If not, the combination of nomination and stewardship seasons could provide opportunities for discernment.

What is the relationship of each working body to that invitation? If a new initiative is in the cards, that will impact what committees and boards do and how they work together.

What will the capacity of each working body be to live into that relationship when members with expiring terms rotate off? Notice that even three questions in, the focus is still on the bigger picture.

What gifts are needed to help each working body hold up its part of God's invitation going forward? Think broadly about spiritual maturity, talents, perspectives, energy, and expertise.

Who are the people with those gifts or with the potential to develop them? Look for a balance of experienced and new nominees, making sure that all the various constituencies of the church are represented across the rosters. When contacting nominees, name the gifts the nominating committee sees in them, how they would strengthen the working body, and how the working body helps the church live into its mission.

If we still have holes after hearing back from all of our nominees, what does that mean? Consider what barriers to participation exist, whether committees and boards need to be right-sized or combined, if there is good understanding about what each working body does and how it contributes to the overall direction of the church, and whether further big-picture discernment is needed before resorting to the any-warm-body-will-do approach.

What lay leadership needs do we anticipate beyond the coming year, and what work can be done now to prepare those who are not yet ready to serve? Here we broaden back out to lay the groundwork for a pipeline of ready leaders. Communicate responses to this question to pastoral staff or designated spiritual leaders (e.g., elders, deacons, session, vestry) for further deliberation.

The nominating committee might kick into gear at only one time of the year, but its work is significant. Getting the right people on the right working bodies ensures not just functionality but energy and creativity that in turn propel the church toward its God-given vision. This is critical during a pastoral transition, as it makes a new minister’s entry into the system much smoother. Blessings upon this hard, holy work.

Photo by Noah Silliman on Unsplash.

Thriving in clergy, congregations, and communities

It is important for your minister to thrive. Matt Bloom, a professor at Notre Dame, is well-known for his research on what contributes to thriving in various vocations. Here are some of the factors he names as crucial for clergy:

  • physical health

  • everyday happiness

  • the opportunity to be authentic

  • good boundaries

  • a sense of meaning (and purpose within that bigger picture of meaning)

  • relationships with others

  • the ability to self-reflect

You can read more about Bloom’s work here.

But why is it so important that clergy thrive? Well, as it turns out, there is a link between flourishing ministers and flourishing congregations. One party’s health contributes to the other’s. (The same is true of languishing.) Wouldn’t you prefer to be part of a church that has some of the characteristics of thriving mentioned above rather than one that pretends to be something it is not, is constantly conflict-ridden, has no self-awareness, and doesn’t connect to a larger sense of purpose? I know I would.

Ok. But why, then, is it important that congregations thrive? This is often where the reflection stops. We don’t need clergy and churches that flourish simply for flourishing’s sake. We need to be able to contribute to one another’s thriving so that together we can then answer God’s call to contribute to a more loving, just, and generous world. Our congregations are situated within local and global contexts that are hungry for love, justice, and generosity. And these contexts are part of God’s good creation and our spheres of influence, just like our little patches of physical plant are, so our partnering with and participation in them is a condition of faithful stewardship.

But back to the minister. What can congregations do to help that clergyperson thrive, so that the minister then offers quality pastoral leadership and a good model to the congregation, so that in turn the church’s flourishing takes it into the world to do great things alongside God? This is an important question for congregations to consider as they search and negotiate with pastoral candidates. Ministers want to thrive, but they often jump into new calls with both feet without first thinking through what they need to flourish. They are so quickly consumed that it is then difficult to back up and set good practices. Search teams can help incoming pastors not only by giving them permission to set up the conditions for thriving but also by covenanting with their clergy at the start around maintaining those practices.

Here are some questions search teams can ask their ministerial candidates to form the basis for this covenant:

  • What do you imagine thriving might look like for you in this context?

  • What practices would you like to put in place to make this flourishing possible?

  • What time do you need to carve out to implement these practices?

  • What spaces will it be important for you to inhabit?

  • What support do you need from the congregation to follow through on your plan?

  • How might you share with the church about the impact of your practices?

Putting the conditions for clergy thriving into place at the outset will reaffirm for that minister that your church is a great fit and is invested in mutual care. You’ll have laid the groundwork for a long, fruitful ministry together.

Photo by Neil Thomas on Unsplash.

What the church could learn from a trip to the retro arcade

As a child, some of my favorite Friday nights consisted of eating a chili dog and playing video games at the Double Dip Depot (RIP, dear Chattanooga institution). On my family's semi-regular trips to Gatlinburg in the 1980s and 1990s, the arcade was always one of the highlights.

So I am not complaining that retro arcades seem to be popping up everywhere. Recently I took my 6-year-old, who has not yet been so exposed to modern gaming as to be unimpressed by 30-year-old technology. As we enjoyed our ALL-YOU-CAN-PLAY PASS (!), it occurred to me that these machines might have some wisdom to offer those of us in the vocation of ministry.

Asteroids. Just like those church programs that are no longer effective but you still feel obligated to offer, you only play this game for the nostalgia factor. (I mean, come on, it's barely a step up from Pong.) Memories are central to who we are collectively and individually, but we don't need to spend too much time living in them. And yes, I recognize the irony of hating on nostalgia while celebrating the return of retro arcades.

Centipede. Getting a high score on this game means being able to focus on the movements of the centipede while keeping an eye on - but not being too distracted by - the spiders falling on you. Similar to how you have to keep the big picture in front-of-mind even as you plan the details for individual ministries.

Cruis'n USA. Counterintuitively, you don't finish the race in first by flooring the gas pedal the whole game. You've got to ease off in the curves, or else you'll spin out. Churches often don't take enough time to breathe and reflect, they just speed ahead and run out of time and energy. Same goes for clergy.

Pinball. There's a lot of waiting and watching in pinball. The player has to be ready to hit the flipper buttons when the ball heads down the play field, but dynamics largely beyond the player's control bounce the ball around in the meantime. Beating on the button when the game is out of your hands just wears you out and makes you frustrated. Churches do this a lot by measuring and fretting over numbers they can't do much about instead of looking for the right opportunity to make an impact.

Ms. Pac-Man. You've got to have a plan when you play Ms. Pac Man, or you'll get yourself eaten in a hurry. Congregations without a sense of direction will devour their volunteers and resources, with nothing much to show for it.

What retro game is your church's culture most like?

Photo by Kelly Sikkema on Unsplash.

Indignation vs. indifference

"JEEEE-susss, it's no fair. Mary is making me do all the work. Make her help meeee." This quote is often used to pit Martha against her sister in Luke 10:40, thus retconning the catfight trope into holy scripture itself. Not only does the typical translation of these women's relationship set up a false binary between doing and being, service and leadership, it keeps us from more deeply seeing ourselves reflected in the scripture.

Martha says, "Tell Mary to get off her behind." She speaks to Jesus with the confidence of someone who knows her hearer will certainly see her side. Instead: "Sorry, Martha. I'm enjoying this conversation with your sister." If she'd had access to an ice pack, Martha would no doubt have used it on her floor-bruised jaw and her indignant-red cheeks.

How often do we approach God authoritatively, knowing God will agree with us? If you're like me, it's more often than I care to admit. "Not my will, but thi...yada, yada, yada, I'm sure you'd like to bless me with good weather for my road trip and a change of attitude for that person who has been a thorn in my side and a new on-sale dress for Easter."

Whole congregations can do this too. We pray for more people to join our membership - because God must want that for us - but what if we're already the right size to do the job God has for us? We pray for more resources, but what if more money leads to more distractions and excuses from spiritual growth and disciple-making? To the best of my understanding, God doesn't think in the same categories and metrics that we do.

This is what makes the prayer of indifference - a key component of discernment - so important and so hard. It means acknowledging our short-sightedness. It means giving up some control. But unless we can offer prayers that sound like, "Here's what I'm worried about, please do your God thing" without prescribing what we'd like that God thing to look like, we're too attached to a particular outcome. That means limiting God, or at least limiting our openness to God.

The prayer of indifference is made a bit easier by cultivating a habit of gratitude. Noting where God has been at work in, around, and through us in big and small ways reminds us that our faith in God's presence and goodness is warranted. God doesn't do on-demand prayer responses, but God hasn't abandoned us yet.

In what areas might your congregation pray for indifference? How might developing a gratitude as a default posture help?

Photo by Gabrielle Henderson on Unsplash.

Is your congregation ready for a woman in the pastorate?

I first sensed a call to ministry when I was a youth. I tried to talk with my youth minister about the vocational stirring I felt, but he wouldn’t engage. I met with my pastor, who encouraged me privately. (He didn’t think our church was ready to throw support behind a woman in ministry. He was right, but he also wasn’t pushing the culture.) For a long time, then, my mentors were either strong women who weren’t clergy or clergywomen I “knew” through books and periodicals.

In seminary I found a congregation that had no qualms about bringing me on as an intern and later ordaining me. That business about women being barred from ministry because they were “first in the Edenic fall” (see: 1984 Southern Baptist Convention) seemed far removed from my burgeoning career in more progressive contexts.

And yet, it wasn’t. Microaggressions abounded among staff and congregants, sometimes making churches unpleasant places of ministry. Clergywomen peers found themselves toeing the glass cliff, looking over their shoulders at church people who were willing to “take a chance” on women’s leadership only as a last-ditch effort to slow decline - and then crowding them on that precipice when the long skid was not reversed quickly enough. Other highly-qualified women ministers noted their male counterparts professionally leapfrogging them as they heard “no” again and again from search teams. All of this was – is – happening in mainline denominations that have supposedly conquered sexism.

The Church needs women in the pastorate. It is shrinking, in part, due to the lack of tenacity, wisdom, innovation, and compassion that women in ministry have to offer. Time and again, though, women pastors hear that churches are not ready for them, or these clergy realize after accepting ministry positions that congregations had misjudged their own preparedness. The ramifications for this miscalculation are huge. If a clergywoman is not successful because of the church’s failure to lay groundwork, that congregation often thinks, “Well, we tried having a woman as a pastor, and it just didn’t work out” instead of examining its assumptions. The church hesitates before calling another woman, thus missing out on deeply-needed gifts and perspectives. Additionally, that pastor might begin to question her effectiveness and call rather than her fit with the context, possibly leaving the ministry for good and ensuring that no congregation benefits from all she has to offer.

Here, then, is my attempt to give churches an assessment they can use to judge their true openness to a pastor who also happens to be a woman. (I want to thank alumnae of Young Clergy Women International for their input on the points below.) You can download a PDF of the assessment here, which I encourage you to share.

Pre-pastor search work:

  • The church has had a woman in its pulpit as a guest preacher, and it referred to her sermon as such rather than as a “talk” or a “devotional.”

  • Church leadership has discussed any members’ protest (such as staying home from worship or walking out before the sermon) of inviting a woman to guest preach and publicly re-affirmed support of the preacher.

  • The church has had women in significant lay leadership roles (elder, deacon, warden, clerk of session, moderator, etc.) and has worked through any conflict that arose as a result of their election/selection.

  • The church has eliminated exclusively male pronouns/descriptors on its website and in its social media.

  • The church regularly uses curricula or other materials written by women (e.g., seminary professors, pastors) with theological authority.

Pre-interview pastor search work:

  • The pastor search team is representative of the demographics and commitments of the congregation as whole, thus making it better able to reflect accurately the fullness of the church’s story to ministerial candidates.

  • The pastor search team has structured its work so that it is rooted in listening deeply to God’s guidance.

  • The pastor search team has discussed its assumptions and the congregation’s about a great-fit pastor, probing the reasons behind them.

  • Having surfaced these assumptions, the search team has named specific competencies (rather than personality traits) as the criteria for a great-fit pastor.

  • In communications with the congregation, the pastor search team has helped the church broaden its imagination about a great-fit pastor.

  • The pastor search team has eliminated exclusively male pronouns/descriptors for the hoped-for pastor in all search team documents (e.g., position description, position advertisements, church profile).

  • The church as a whole has earnestly prayed that God will lead it to the best-fit ministerial candidate, no matter how that candidate might differ from church members’ expectations.

  • The pastor search team members have covenanted to run all questions to and about candidates through the filter of “Would we ask this of a male candidate?” (Examples of questions to be sifted out: “Who will watch your children while you’re working?” and “How will your spouse’s employment affect your ability to move here/stay here for a long time?”)

Interview/call phase pastor search work:

  • The pastor search team is aware of and open with all candidates about potential challenges that await.

  • With all candidates the pastor search team inquires about the needs of the candidate’s family to ensure hospitable on-site visits, and later, to help integrate the incoming minister’s family into the life of the congregation (to the extent the family desires).

  • The church leadership has discussed the possibility of conflict arising from calling a woman (noting that this conflict might come disguised as an issue about something else) and is prepared to stand behind the candidate of choice/incoming pastor.

Ways you can use this assessment:

  • Churches in pastor searches. This assessment provides a readiness test for calling a clergywoman.

  • Churches with settled pastors. This assessment offers action steps to lay leaders and current pastors. (The “getting ready,” after all, doesn’t just happen. It takes intentional work. And if your church is not willing to do this work, spend some time mulling the reasons why and praying about them.) Even congregations that think they are ready to receive a clergywoman – including those who have or had women ministers – could benefit from working through the points above. Often moderate to progressive churches think they are more welcoming than they actually are.

  • Clergywomen. Use this assessment in your call processes to help gauge whether a congregation might be a good fit.

  • Judicatory bodies. Use this assessment to help congregations and search teams work through the steps needed to set up the possibility for long and fruitful ministries between churches and clergywomen.

Note that some aspects of this assessment can be adapted for considering a congregation’s preparedness to be led by a pastor who would be another kind of “first,” though there would be additional work specific to the variety of first. Often a candidate will be more than one kind of first – identities are intersectional, after all – making it essential for a church to take readiness steps in multiple areas.

This welcoming work is worthy of intentionality and intense listening to the movements of the Holy Spirit, and not just because of the clergyperson in question. This attentiveness and the resulting actions can lead to spiritual transformation, deeper discipleship, and increased connectedness among people and between people and God. These benefits are available to all involved.

Download a PDF of the assessment here.

Defining success

I went to junior high and high school at an academically and socially intense college prep academy. The deal my parents and I struck was that they would pay for this not-cheap education if I would be responsible for earning my way through college. That seemed more than fair to me.

During those six years a certain notion of success was drilled into my noggin: enrollment in a prestigious university. An "important," high-paying career. A family (in the heteronormative sense, of course), complete with kids in smocked clothing. Membership in the Junior League and other part-sorority, part-community service organizations. This vision was imparted in a variety of direct and indirect ways, like advertising the dollar amount of merit scholarships each graduating senior had been awarded and featuring alumnae who checked all of the boxes in the school magazine.

Well, I studied my tookus off and was admitted to several state and private universities offering varying levels of scholarship incentives. And after visiting probably over 100 colleges over the course of my high school years, I proudly and confidently enrolled in the main campus of my state's university system: the University of Tennessee. I didn't choose UT-Knoxville because my parents had gone there or because my closet was already full of Volunteer orange. (Neither was the case.) I didn't even choose it because they made me a full scholarship offer I couldn't refuse. I chose it because when I made my visit, it felt right. I chose it because of the broad range of course offerings, majors, and other opportunities. I chose it because I could see myself thriving in a bigger, more diverse environment after six years in a school of fewer than 500 students. I chose it because it was close enough to home that I could visit my family regularly.

I notified my current school of my college selection as was required, because college enrollment was a foregone conclusion for students. The upper school principal snarled at me and said, "Get on the bus with the rest of them." (There's all kinds of wrong with this statement.) I was third in my class. Students ranked ahead of and behind me were headed to Princeton, Penn, Northwestern, Brown, Stanford, Harvard, and many other big-name universities. And I was going the University of Tennessee. The implication was clear: my pricey college-prep education was wasted on me. Gone were my (ahem, their) hopes of a big alumna donation, smocked children, and Junior League membership.

That was the beginning of a long process of separating out what others thought success looked like and what success would be for me. Because, somewhat surprisingly for an impressionable seventeen-year-old, the snarl and insult did not lead to any second-guessing on my part. It only made me more eager to get the heck out of an oppressive atmosphere. I went on to receive an excellent education at UT. I studied abroad, and I designed my own major tied up with a thesis that won a national honors project competition.And thanks to the scholarship, I graduated with no educational debt. UT prepared me well for seminary, where I again was fully scholarshipped. Nopity nope, no regrets here. (Please know that I recognize the privilege that set me up for this daisy chain of no educational debt, and each day I work to accept the responsibility it entails.)

Still, many years of messaging meant my subconscious had an upwardly-mobile idea of what my professional life would look like. Begin my ministry as an associate pastor, stay there five-ish years, then step into a solo/senior pastorate. From the beginning, it didn't work that way. I left my first call as an associate at a wonderful church in North Carolina about a year-and-a-half in because I wanted to marry my seminary sweetheart, whose ordination status and indentured servitude to the North Alabama Conference of the United Methodist Church made him less geographically mobile. As a progressive Baptist in Alabama and as the spouse of an itinerant (read: go where the bishop says) minister, I struggled to find my vocational place for a long time. I was a traditional interim solo minister. Then I worked in a non-profit. Then I did piecemeal ministry as a chaplain and designer of pastoral education programs and guest preacher. Then I was a children's minister.

It was in the ashes of the dumpster fire that was my brief tenure as a children's minister that I found my footing. Suddenly, my call was clear: promote well-being in congregations and their leaders so that no clergyperson would have to endure what I just had and so that churches could focus on their real work of discipleship and relationship-building. I became an intentional interim minister. I was trained as a consultant and then as a coach. And suddenly all of my divergent experiences coalesced into a vocation I love, with room to experiment and create and grow and with the flexibility to be mom. My career is not what I thought it would be. It's more "me." I believe it's faithful to what God wants for and from me. My salary is not what it could be. (Again, I acknowledge there's a lot of privilege in not having to be at a certain earning level.) But my quality of life is so much better than it would be if I had held tight to others' visions of success.

For congregations the standard metrics traditionally used to gauge success no longer mean much: average worship attendance, weekly offering, etc. They don't tell the full story of a congregation's impact on its members and on the world. A church’s size and budget are often not proportional to the good a congregation does in the name of Christ. A tiny church operating on a shoestring can be a community’s lifeline whereas a megachurch with a multi-million dollar bank account can be so insular as to be practically irrelevant. So why do we hold to these outdated metrics about what success involves? Let's question those notions of success and instead spend time mulling what faithfulness looks like. Spiritual growth and effectiveness as disciples - what Jesus asks us to be about - hinge on seeking the heart of God, not on growth for growth’s sake or comparing ourselves to others.

Photo by Markus Spiske on Unsplash.

A note of gratitude

When I was researching and writing Searching for the Called, I made the choice to offer the resulting materials free of charge. Because I believe in this approach to ministerial searches, I wanted to eliminate any barriers to its use, particularly in smaller congregations. I’m available for coaching if the resources alone do not provide enough guidance, but I’ve found that the comprehensiveness of Searching for the Called makes the coaching piece optional rather than necessary in many cases.

As a result, I often have no idea which churches have downloaded Searching for the Called or what judicatory or denominational bodies have recommended it to their congregations. I do know that bodies across the ecumenical spectrum have put it to good use.

An exception to this not-knowing is the Cooperative Baptist Fellowship, which has adopted Searching for the Called as the primary document distributed to searching churches. (This is due to encouragement from and engagement with Craig Janney, CBF’s Reference and Referral Manager, throughout the development process.) Searching for the Called was launched at CBF General Assembly two years ago. As I moved through conversation spaces at this year’s Assembly, I received several comments from laypeople along the lines of, “I wanted to meet you. Our church used your materials, and they were so helpful to us. We now have a pastor that we love!” (Were lovelier words ever spoken?) I also tagged along in workshop leadership with a senior pastor and one of her search team members whose church used Searching for the Called. On the last afternoon of Assembly, that room was full of laypeople and ministerial candidates eager for a hopeful word about the search process, and I could tell by the energy level in the room that they were getting one.

I am so grateful that Searching for the Called can be a small part of that hope. In a world quick to focus on what is lacking, on what will never be, on what divides us, my prayer is that an approach to pastoral searches rooted in hospitality can open a window into what God sees, what God wants, how God is at work connecting us with one another and with the future.

Thank you for your trust in the process. As Searching for the Called evolves, I will work hard to make sure the resources continue to be worthy of that precious gift.

Photo by Hanny Naibaho on Unsplash.

Learned helplessness vs. learned optimism in congregations

In the field of psychology there is a condition known as learned helplessness. The subject is put into a challenging environment - for example, there might be a persistent, sharp sound - with no way to overcome the issue. After experiencing that initial lack of agency, the subject gives up trying to alter the condition or escape. The subject accepts the situation as permanent, and this learned helplessness induces a passivity that becomes a default response in other, unrelated circumstances.

In contrast, another subject is given the means to change the challenging condition, such as by pushing a button that stops the noise. This subject learns that the problem is temporary and that the means are available to address it. This subject bounces back quickly from adversity, because the agency claimed instills a sense of optimism.

While many studies of learned helplessness and optimism have focused primarily on the impact to individuals, I think these phenomena are very applicable to congregations. Take a church that considers itself in decline, for example. This congregation tries everything it can think of to reverse the trends, such as sending postcards to the neighborhood, hosting a community cookout on the church lawn, sprucing up the nursery, and offering a grief support group. At most, a couple of new people start attending on Sundays from these efforts. The church accepts that it is helpless to stop its slide. It gives up trying to reach out to the community, and it dwindles until a discussion about permanently closing the doors becomes imminent.

On the other hand, a church in similar circumstances might claim a sense of optimism by finding agency in its situation. This could involve the congregation naming and ministering out of the gifts that a small church has to offer that a big church cannot. It might mean reframing growth so that it is not about Sunday morning attendance and offering but about numbers of unique individuals involved in leadership in the congregation and community or the length of time it takes a youth group to name all of the ways it saw God at work during the week prior. It could entail using perceived failure as a springboard for ongoing discernment and deeper dependence on the Spirit.

Learned optimism is not fanciful or untethered from reality. It is a secular term for the hope we claim as people of faith, rooted in the partnership that God invites us into. Whereas helplessness and passivity prevent growth, optimism creates the possibility for all kinds of positive change and for relationship development and strengthening.

This grounded hope is important for congregations seeking new ministers. Most searching clergy are not interested in churches where they will simply pass the time. Your pastoral candidates want to serve a congregation that dreams, that rises to challenges, that recognizes and lives toward its calling. Where, then, does your church need to recognize its God-given agency and begin to act out of hope instead of helplessness?

Photo by Jon Tyson on Unsplash.

The challenges of a pastoral change - a PK parent's perspective

Last week I talked about the challenges of moving as a clergy spouse. This week I want to address an issue of even greater concern to me personally: moving a preacher’s kid.

When our family relocated to our current city for my husband's pastoral appointment, our son was two. He didn’t really understand what was happening. He was also a bit delayed in stringing together words, so he couldn’t ask us questions or verbally share many of his feelings. We tried to make him feel safe, and we explained as simply and as well as we knew how. Still, his anxiety ramped up as he saw boxes accumulating in our old house, causing behavior changes and stress-induced illness. And when we moved into our current house, which was a great situation in many ways, he spent the first day wandering around the house in tears. What was this place? Why were we here? Would we leave him here alone? Where was all of his stuff? It broke my mama heart.

He’s an adaptable kid, though, and it didn’t take long for him to love his new surroundings. So much so that my husband and I dreaded telling him that now, four years later, it is time to move again. We knew we would be moving months before we could tell our son. For one thing, we were bound by confidentiality. For another, we weren’t sure yet where we were going. Once we found out, we sat him down and gave him the news. “You mean I’ll have to leave my school? My NanNan and Papa? My church?” That last one really stung. When a clergy parent moves, the whole family loses its faith community and the anchor of its social connections.  (That is, if the family has been coming to church with the clergy parent. Some do not, and churches should not assume that the family will attend.) It’s hard to explain to a child that mom or dad’s job is the link to a particular congregation and that changing jobs means severing that link.

As you can hear, the grief is potent in a PK. Here our son made his first real friends. He claimed his church and his school, and they claimed him in return. He will move away from one set of grandparents, an aunt and uncle, and three cousins who are like his siblings. He will leave behind his own activities, like the martial arts academy where he has learned so many life skills and the music school that promoted his verbal development. In all of this sadness his dad and I are trying to balance honoring his feelings and helping him get excited about a new adventure.

One of my son’s biggest worries relates to parsonage/manse/rectory life. Not everything in our house belongs to us - some furnishings belong to the church. He is trying to get straight what will be going with us and wondering if some of his toys and stuffed animals were never really his. And what if we leave something behind? And where will I sleep in my new house? Will I have a bed since this bed stays here? These are all hard concepts for a 6-year-old, especially as the boxes tower over us and the anxiety mounts and the truck’s arrival date grows ever closer.

When we get to our new town, our routines (specifically our Sunday morning ones) will change. He and I won’t go to Panera Bread for breakfast before Sunday School at 10:00 and worship at 11:00, because there is no Panera Bread. We don’t know which worship service we’ll attend, traditional at 9:00 or contemporary at 11:00.  Our son’s Sunday School teachers will have to learn that he is always in costume, whether as a penguin or Batman or a book character named Galaxy Zack. And he’s a method actor, so expect the voice and persona to go with the character. He’s not going to be a sharply-dressed, perfectly still and reverent preacher's kid.

You know from reading to this point that though the circumstances are causing some of my son’s anxiety, some of my own is probably adding on. It’s kind of a cycle. I’m working on it, I promise! But it is important for clergy to be aware of what their children might experience with a move - knowing adversity can be character-building - and for churches receiving new pastors with children to understand what the minister will be coping with on the home front. Make an effort to get to know clergy children, to make them feel valued in their own right. Soon they will be at home in your congregation, and your new pastor can focus more fully on ministry alongside you.

Photo by Jordan Whitt on Unsplash.

The challenges of a pastoral change - a clergy spouse's perspective

My husband and I are both clergy. I was ordained first, in a tradition that allows ministers to decide what positions to seek and where to search. Matt, on the other hand, still had a couple of years to go as a provisional minister in the United Methodist Church, in which clergy are appointed to congregations by the bishop. In other words, I was mobile, and he was not. So it made sense that I would move to where he was pastoring when we got married fifteen years ago.

As it has worked out, I have been the trailing spouse ever since. Though frustrating at first, those circumstances eventually played a part in my decisions to pursue interim ministry, consultant, and coach training as well as opportunities to serve beyond my denomination. I love what I do, and because of my education and network, I can do it anywhere.

It’s helpful to remember that, because it’s moving time again. Next week we’ll migrate our household two hours up the road so that Matt can take a new appointment. For the moving minister, this change is predictably bittersweet. It’s hard to leave a congregation you’ve pastored for several years, but the anticipation of new challenges is (mostly) exciting. There’s a tangible reality this clergyperson is reaching toward. For the spouse of a minister, this new thing is much more nebulous. There’s no pre-set title, role, or responsibilities waiting - there shouldn’t be, at least! - and contact with the new church and community is minimal before the actual move. The feelings of a moving clergy spouse, then, can vary widely, and I think it's important for churches receiving new pastors to know that.

Specifically, there can be more grief than excitement because what we as spouses are leaving is much more definable that what the future holds. From my perspective, there has been good in our current church, even as there has been difficulty. I have cultivated networks in the surrounding community that I will deeply miss, and I have doubts that there will be similar counterparts in my new town. And I lament the unmet hopes and plans for our time in this city. (For example, I have had to put some developments in my coaching practice on hold to free up time to pack and to be able to put a more long-term address on legal paperwork.)

Also, developing a sense of home is difficult as a clergy spouse, particularly the spouse of an officially itinerant minister. The unknowns around how long we will be living in this place affect how much I invest in the church and community. I wonder whether it’s worth hanging pictures and art on the wall. I hesitate to make friends, knowing we will not be here forever. The anticipatory grief begins almost as soon as a bond is established. I note all these patterns in myself, even as I wonder how to adapt them to be more healthy and settled.

And then there’s the issue of expectations. I am not, will never be, don’t want to be the stereotypical clergy spouse. For example, don’t assume I’ll be at church whenever the doors are open. I also probably won’t teach Sunday School, even though I love kids and have been both a children’s and a youth minister, because I’m on the road some Sundays. This can be hard for a receiving congregation to understand. It’s not rejection. It’s just that I have my own call to ministry, and I’m very introverted to boot. And, of course, these expectations say nothing about my parenting. My kid is always in character. He’s painfully (for me) outgoing. He's very inquisitive. While I want him to be respectful, I will not change who he is so that he can be a smartly-dressed, seen-but-not-heard preacher’s kid. (More on that next week.)

Clergy spouses, I pray with and for you when you go through a pastoral change. Churches, I encourage you to do the same and to ask your pastoral families what they - and I mean all the family members - need. When the clergy family feels seen, heard, and valued, it makes it much more likely that your pastor will be able to focus on the work at hand. It also breeds the kind of connection that makes the minister and family want to stay in your congregation for a long time.

Photo by Sandy Millar on Unsplash.

Unearthing congregational gifts, part 8

Once your church has unearthed its gifts during the interim season and planned new ministry initiatives, the work is not done. It is important to pre-set times for reflecting on these initiatives. (Note that if debrief sessions aren't calendared in advance, they are much less likely to happen.) The questions below offer prompts for ongoing discernment about the faithful use of gifts and celebration of God's work in, around, and through the people involved with the ministry.

Ministry reflection form
Ministry name:
Ministry date(s):
Ministry leader(s):
Brief description of ministry:

What were the main tasks in the planning and implementation of this ministry?


What relationships were started or strengthened?


How did we make faithful use of the following?

  • People’s time

  • People’s talents

  • Personal connections

  • Congregational connections

  • Physical space

  • Money

  • Other resources

What did we learn about the following?

  • Ourselves (individually)

  • Ourselves (as a congregation)

  • Our larger community

Where was God at work in, around, and/or through us through the planning and implementation of this ministry?


In light of our responses to the above, what is God inviting us to consider going forward?

Using the reflection prompts above will not only allow your church to tweak ministries to make them more effective but will remind planners that even if an event doesn't turn out as planned, the careful debrief of it means that no effort is lost in God's economy. This realization is especially uplifting during a pastoral transition, and it begins to set a pattern of discern-reflect-discern that can spill over into even the congregation’s longtime ministries - and into the lives of individual church members. So give thanks for opportunities to love, learn, and grow, and pray for God’s continued guidance.

Photo by Kalle Kortelainen on Unsplash.

Unearthing congregational gifts, part 7

The season between settled ministers does not have to be a time of standing still. (The church, after all, is the people, not the pastor.) Over the past several weeks I have introduced ways to take stock of the gifts of individuals in your church, the congregation as a whole, and your surrounding community. I have also offered means of celebrating those gifts and assessing how they are currently being used. After completing all of this faithful work, leaders have much of the information needed to plan for the immediate future. Below is an outline for initiative design that is rooted in Spirit-led discernment rather than human-led decision-making.

Create an atmosphere for discernment. Prepare the gathering space in a way that is conducive to worshipful work.

Set aside distractions. Ask, “What does each of us need to turn over to God before we can focus on the work at hand?”

Worship together. Invite everyone to name where they have seen God at work throughout the process.

Review and celebrate all that the leaders have learned from listening and information-gathering.

Pray as Jesus did: "Not my will but Thine be done.”

Discuss the question undergirding the planning process: “Given all the information and reflections we have gathered, what is God inviting us to consider for the immediate future?” Notice where there is excitement or energy as well as where there is a feeling of flatness.

Identify the realization that seems (realizations that seem) to be emerging. Get every concern on the table for the invitations around which there is excitement. Refine ideas that bubble up related to these invitations.

Work toward agreement. What further exploration is needed to confirm or flesh out our responses to God’s invitations? What will faithfulness look like in moving forward with what God is inviting us to consider?

Test the agreement. Let the resolution(s) rest. If your leadership isn’t able to sleep on it/them, take a meal break and then discuss how leaders are feeling in their heads, hearts, and guts about the proposed way forward.

Ask the “next step” questions. What leadership will be required for what God is inviting us to do What current programs do we need to scale back or celebrate and let go of in order to respond to God’s invitation? To whom do we need to reach out to start living into God’s invitation? Who will be the primary point person/group or liaison? When and how will we stop to evaluate our progress toward our vision of faithfulness? (Next week I will provide a ministry reflection form to aid in this assessment.)

Take action. Make detailed plans for action steps. Who will do what? How, and by when? What support and/or accountability is needed? The planning team takes these responses and begins putting detail to potential initiatives, handing them off to standing committees and/or leaders for approval and/or implementation as appropriate.

Offer gratitude to God and ask for God’s help in the coming months.

As the work draws to a close, be sure to celebrate! You have done faithful, hard work on behalf of your congregation. And this effort will not only help your search team better know what a great-fit pastor will look like, it will also make your church more enticing to most candidates.

Photo by Daniel Fontenele on Unsplash.

Unearthing congregational gifts, part 6

After taking stock of the full range of gifts in your church and community, it's time to move from inventory and celebration to getting curious about everything your congregation has noticed and experienced. This can be a very powerful moment for a church in an interim season, and for those congregations engaged in the intentional interim ministry process, the event described below can pull on the threads of both mission and connections.

Invite the congregation to gather around tables for storytelling. Sharing a meal together provides a great reason for people to come and fuels the conversational energy. Set the vibe by bringing the visual gifts display and the accompanying responses into the meeting space, and get people excited by explaining how their participation will contribute to movement into the church's next season of ministry.

Include the following in the congregational conversation:

Worship together. Invite the congregation, as an offering to God, to name aloud responses to the following. Have someone write them down as they are voiced. Be sure that people of all ages are included in this offering.

  • Skills and stories of individuals encountered in the community

  • Personal experiences in the community

  • Observations about the community, especially what surprised, delighted, and challenged

Distribute the information compiled from studying the demographics and naming local leaders and gather around tables to discuss the following questions. Ensure there is a facilitator and a scribe for each conversation group. It is important to have someone who is prepared to keep the conversation on track and ensure all the voices are heard.

  • Who are our neighbors?

  • How is God at work in/around/through our neighbors?

  • Where might we join in that good work?

  • What are the challenges in our community?

  • Who is affected by them?

  • Who is already doing good work around them? How might we support them?

Close with prayers of thanks for your neighbors and for wisdom and faithfulness in using your gifts. Be sure to collate the accumulated responses after the gathering.

Next week's post will take the noticing and curiosity to beginning to put ministry initiatives on paper.

Photo by Bogdan Kupriets on Unsplash.

Unearthing congregational gifts, part 5

Pastoral transitions are perfect opportunities not only for assessing our church’s gifts but also for starting and renewing relationships within the community. These efforts allow us not only to notice challenges in our neighborhoods but also to uncover the gifts and stories of the people who live and work around us, making it less likely that we will rush in with well-meaning but wrong-headed (and sometimes destructive) "fixes" as part of our attempts to be faithful to the gospel.

Considering context first involves knowing who our neighbors are. Here are some ways to identify the people who live and work around you:

Conduct a demographic study. Check with the judicatory or denomination to find out if it has contracted with a demographic service. If not, contact your local chamber of commerce or search online for demographic information. Look for age, gender, race, ethnicity, age, family composition, population concentrations, economic levels, education levels, and any other available statistics. Put the demographics of the community with the demographics of the church side-by-side. What do you notice?

Learn who the local leaders are. Brainstorm (as a team or by a mini-survey to the congregation) or look online for the following:

  • Local government officials

  • School principals/superintendents/deans/presidents

  • Librarians

  • Chief emergency responders

  • Business owners

  • Directors of organizations/agencies/associations

  • Clergy of other congregations

  • Other influencers

Collate the above information and pray for the people in your neighborhood.

Considering context doesn't end with information-gathering, however. It also involves interacting with our neighbors. Below are some ways to go about that. (Note that the first three suggestions below are particularly family-friendly.)

Go into the neighborhood. Create a scavenger hunt to encourage church members to go into nearby businesses, particularly ones they might not normally patronize. (Be sure to contact businesses ahead of time to let them know about the purpose and date(s) of the scavenger hunt and to get their permission.) For example, go into the home insurance office and get a business card. Go into the comic book shop and take a picture with the life-size cardboard cutout of Spiderman. Go into the local diner and order a slice of its famous cherry cobbler. At each location, introduce yourself to at least one employee. Make note of the people you meet and your experiences going into the businesses.

Take a prayer walk or drive. Give church members a map of a fairly small walking or driving radius. Go in groups or families, praying for the people and places along the route. Afterward, talk about what surprised, delighted, and challenged you along the way.

Challenge church members to volunteer. Create a list of local service agencies or opportunities as well as conversation prompts for interacting with people. (Where is your favorite place in the neighborhood? What is something that makes you smile? What are you good at?) Go in groups or families to volunteer. Make an effort to talk with the people – particularly the “clients” – in that place. Afterward, talk about what surprised, delighted, and challenged you.

Encourage church members to attend a city council meeting, community forum, and/or a school board meeting. Listen for the good that is going on as well as the needs being expressed.

Invite community representatives to a panel discussion at your church. Ask them what they love about their jobs and the community. Encourage them to share where they see neighborhood gifts, both individual and collective. Get them to tell about good things happening in the community, challenges they observe, and places that the church can join in either.

Next week I'll share some ways to process the information your church gleans and the experiences congregation members have in the community.

Photo by Max Böttinger on Unsplash.

Unearthing congregational gifts, part 4

Over the past few weeks I have been offering ways to unearth all of your congregation's gifts so that you can fully name who you are, what you do well, and what God might be nudging you to consider. Once the gifts have been identified and their current uses assessed through the survey and congregational conversations, it is time to celebrate these strengths! Chances are that your congregation will be floored by the volume of previously-unnamed blessings, providing your church with a reason to be hopeful about the future, fodder for some real creativity, and a much clearer sense of what pastoral leadership is needed. (Hope, innovation, and clarity can be big boons for a transitional season that is often very anxious.)

Here are some of the ways you can celebrate the full range of gifts:

Create a visual display of all the gifts and ministries gathered from the surveys, congregational storytelling, compilation of financial, physical, relational, and leadership gifts, and committee reflections. Ask one or more people who enjoy making art and/or organizing information to help with this task. Make all of the information movable so that it can be rearranged. Put the display in a high-traffic area where most church members will be able to see it over the course of a few weeks.

Use a number of communication means to point people to it, such as:

  • Moving the display around the building when events take place on different parts of the church campus.

  • Taking photos of the display and sending them to church members who cannot be physically present.

  • Creating one or more liturgies out of the gifts for use in worship.

  • Preaching or giving brief testimonies about various gifts or ministries.

  • Interviewing members with previously hidden or unusual gifts for the church newsletter.

As part of the display, write the following prompts and include space and writing utensils for people to respond to the following:

  • What surprises us?

  • What delights us?

  • What challenges us?

  • As we look at these gifts, what are we realizing about our congregation?

  • As we look at these gifts, what do we believe God might be saying to us?

On the display or at a congregational event, ask people to group gifts that complement one another or that could potentially be put together in new ways for greater impact. (For example, the church has a patch of unused land, a couple of adults with a propensity for gardening, and a youth group looking for a mission project. These could be combined into the creation of a vegetable garden, with the proceeds to be donated to a local food bank, or a flower garden, with the flowers taken by youth to people in nearby nursing homes.)

Celebrating the gifts will open hearts and minds to new possibilities, and getting curious about the gifts will start to move the process from naming strengths to generating excitement about the future.

Photo by Jason Leung on Unsplash.

Unearthing congregational gifts, part 3

The time between settled pastors is a chance to reflect on who your church has been, is, and aspires to be. One of the ways to do this self-study is through the lens of gifts. Over the past couple of weeks I have shared a survey to get to know the gifts of individuals in your church better and some questions to help your congregation reflect on its collective blessings. This kind of noticing orients us to abundance and innovation rather than need, worry, or scarcity. It brings invitations from God to the surface. But to be able to recognize and respond to this divine nudging, congregations must consider how gifts are already being used. Some that have just been noted using the links above will be completely untapped, while others are likely being stretched in unsustainable ways. The assessment below will help your church zoom out to see the current concentration of gifts.

With the help of the church calendar, meeting minutes, and/or newsletters/bulletin announcements, ask each committee to list every ongoing and one-off ministry of the church that comes under its purview.
Categories might include but are not limited to:

  • Worship

  • Christian education/spiritual formation

  • Congregational/pastoral care

  • Welcoming newcomers

  • Outreach to community

  • Service to community

  • Fellowship

Using their lists, ask committees to reflect on the following. Make sure each committee has a scribe.

What gifts does each of these ministries utilize, and in what ways?

  • Person power

  • Time

  • Money

  • Physical space

  • Talents/skills

  • Relationships

Whom does each of these ministries reach?


How long has each ministry been running?


What do we need to celebrate about each ministry?


What are the hoped-for outcomes of these ministries?


What are the actual outcomes?


Thank God for all of the gifts that have been offered to make these ministries happen.

Leaders will gather the lists and responses to reflection questions from the committees, take time to mull them, and then discuss the following:

What people or groups are lightly or not at all involved in ministries (participation or leadership)?

What gifts are going untapped?

Which gifts are being stretched in unsustainable ways?

How are we out of balance with how we leverage our gifts and capacities?

About what are we feeling some excitement?

Photo by Kelly Sikkema on Unsplash.

Unearthing congregational gifts, part 2

After the first Sunday of Easter, the air begins to crackle with transition. Much of that has to do with the season - seminarians are graduating, ordinations are being scheduled, and pastors who accompanied their churches to the empty tomb are now announcing their moves to new places of ministry. These latter changes in particular (hopefully) prompt deep congregational reflection.

It matters greatly how churches frame these conversations. If we start with all that we aren't and all that we don't have, it will be incredibly difficult to imagine what is possible and discern what God wants us to do. But if we begin with gifts, we will be encouraged and creative and - most importantly - faithful with what God has given us.

Last week I shared a survey for taking stock of individuals' gifts. Below are some discussion prompts for a churchwide gathering to unearth the intangible gifts of the congregation as a whole.

Personal connections (Be sure to include all ages in this part of the conversation, adapting the questions as needed to varying developmental levels.)

  • When did I become part of this congregation?

  • What drew me here?

  • What keeps me here?

  • How has God been at work in/around/through me since I joined?

  • When/where do I feel most engaged with church members and/or God?

The communion of saints

  • Who are the saints (dearly departed) of our congregation?

  • How was God at work in/around/through them?

  • What legacies of these saints do we carry forward?

  • How were their values our values?

  • What ministries (formal or informal) did they begin that we carry on?

Congregational history

  • What are the key moments/turning points in our congregation’s history?

    • Pastoral changes

    • Physical plant changes

    • Conflicts

    • New ministries

    • Rapid change in membership numbers

  • How was God at work in these seasons?

  • What did we learn or how did we grow at these critical junctures?

  • Where is additional healing or resolution needed?

Close conversation with a prayer of gratitude for God's faithfulness or a ritual of celebration. Be sure to collate the accumulated responses from the session for further use.

Of course, not all congregational gifts are intangible. Leaders (staff and lay) can brainstorm/research and note responses to the categories below, which are based more on records and spreadsheets.

Financial

  • Giving units

  • Cash on hand

  • Reserves

  • Special funds

  • Endowment

Physical

  • Space currently utilized

  • Space currently not or (under-) utilized

  • Accessibility to people with disabilities (mobility, hearing, sight, etc.)

  • Location

  • Movable items (communion sets, tables/chairs, tools, etc.)

Relational (congregational level)

  • Name recognition

  • Reputation

  • Community partners

  • Denominational partners

  • Global partners

Leadership

  • Staff

  • Recognized lay leaders

  • Informal lay leaders/influencers

As with the intangible gifts, be sure to give thanks for these more measurable blessings as you record them.

Taking the time to inventory your church’s gifts will set the stage well for thinking about how God is leading your church into a new season of ministry and thus what kind of pastoral leadership your congregation needs.

Photo by Annie Spratt on Unsplash.

Unearthing congregational gifts, part 1

When a pastor departs, the congregation must re-learn who it is apart from that minister’s influence. This self-study work lays the foundation for a search that can result in a good fit and a long tenure. It provides an opportunity for church members to grow in relationship with God and one another. And, if done well, it keeps the focus on what God is calling the church to be and do and what kind of leadership that direction requires, not on the wide-ranging anxieties and personal preferences that are impossible for an incoming pastor to meet.

Over the past year I have been developing an approach to congregational self-study and planning that is grounded in an ongoing exploration of gifts, both of the congregation and community. It is intended to re-focus the individual and collective gaze from a narrative of scarcity - prominent during the early stretches of most interim periods - to noticing the often-overlooked workings of God all around us and honoring gifts from God in each person.

Over the next few weeks I will be sharing elements of this process. To kick off this series, I offer to you a survey that answers the question, “Who are the people in my congregation?” The prompts are designed to get beyond Sunday morning small talk, digging deeper into each survey-taker’s engagement with the church, gifts, networks, aspirations, and spiritual journey.

Survey pre-work

Plan well for survey distribution. The survey will have the highest rate of completion if it is handed out and worked on during some sort of extended gathering time (Sunday School, congregational meeting, etc.). Everyone who is able to communicate should take at least part 2. Helpers can read the questions, adapting them as needed, and record the responses for those who don’t read or write well. Be sure to mail, email, or make the survey available online for those who are unable to fill it out in person.

As part of an invitation to take the survey, communicate some key information for transparency and trust-building. State clearly the overall purpose(s) of the information-gathering, which information will be collected anonymously and which will have names attached, and who will collect and collate the information.

See the people survey

Part 1 – Demographic survey – anonymous

  • Age

  • Gender identity

  • Race

  • Ethnicity

  • Family composition (e.g, number of adults and children in the home)

  • Distance from residence to church

Part 2 – Individual gifts survey – named (detachable for submitting separately from demographics)

  • Name

  • Address

  • Phone

  • Email

  • Length of membership at this church

  • Church leadership roles held (past and present)

  • What are the three things about our church that you love most?

  • Relationship-related questions

    • Where do/did you go to school?

    • Where do/did you work?

    • Where do you volunteer in the community?

    • What clubs, organizations, or professional networks do you belong to?

    • What businesses in the community do you frequent?

  • Gift-related questions

    • What skills or talents do you use in your work (paid or volunteer)?

    • What do you make/create?

    • What do you most enjoy doing?

    • What do others tell you that you do well?

  • Aspiration-related questions

    • What community issues do you care most about?

    • What would you do if you had unlimited resources, including time?

  • Faith-related questions

    • When you feel closest to God, what are you doing or where are you?

    • When you feel most distant from God, what are you doing or where are you?

    • What would you most like to learn related to the Bible, your faith, or church life?

Survey post-work

Collect and collate the survey results. Offer a prayer of thanks for people’s gifts and their willingness to share about them.

Next week’s post will focus on taking stock of the congregation’s collective gifts.

Photo by Glenn Carstens-Peters on Unsplash.