Earlier this year Lifeway Research conducted a telephone survey of 1,000 Protestant pastors to find out how churches have fared economically through the end of 2009. We did not put a lot of fanfare in the release a few weeks ago, but thought churches preparing for Fall fiscal year starts may be looking for facts to inform their plans.The results of this survey were not formally released to the media, but I have decided that you, my blog readers, are more important than a press release-- so, here is a blog exclusive!

We did this survey at the beginning of 2010 to look back at 2009. Although the majority of pastors continued to see the impact of the economy on their church as somewhat negative, giving in Protestant churches in the US has remained steady despite a tough economy, with 72% of Protestant churches finishing 2009 with offerings at or above 2008 levels. Almost two-thirds of Protestant churches finished 2009 at or above their budget.

Other surveys have found similar results. According to a new study from Giving USA, giving to religious organizations declined by just 0.7% last year.

So while we are all feeling the impact of a difficult economy, most of our churches have continued to give.

According to some recently released research by the Barna Group the church involvement of our teens influences what teens want in their futures. Some of the findings:

Youth attending Protestant non-mainline churches:

• were above average in terms of their spiritual priorities (wanting to be close to God and active in a church).


• were more likely than the norm to want to regularly serve the poor


• were more interested in staying connected with a church (compare this with only one-quarter of mainline students (25%) and one-fifth of Catholic teens (20%) who thought their life would include active involvement with a faith community or church by age 25.)

It also points out that young women were twice as likely as young men to want a "difference-making job, to be married, to have children, and to regularly serve the poor."

Interesting and helpful research for those seeking to preach the gospel and make disciples among the younger generations.

Read more on the Barna research here, and then come back to discuss.

The Christian Post has released some brand new data about the views of Protestant pastors in regard to their views of Islam.

The article explains:

Protestant pastors in the U.S. have a negative view of Islam and more than half agree with Franklin Graham's statement that Islam is an "evil" religion, according to a just-released study by LifeWay Research. More than 4 in 10 agree that Islam is dangerous and promotes violence.

Be sure to read the whole story here, but this excerpt may help:

Protestant pastors were asked which is closer to their beliefs: Graham's widely reported comment that Islam is "a very evil and a very wicked religion," or former President George W. Bush's remark that "the Muslim faith is based upon peace and love and compassion."

Forty-seven percent of the pastors surveyed believe Graham's assessment of Islam is accurate, and an additional 12 percent agree with both Graham's and Bush's statements. Twenty-four percent agree with the former president's statement only. The rest could not decide.

This graphic helps illustrate some of the other questions asked:

The survey indicated:

• Three out of 4 pastors disagree with the statement, "Christians and Muslims pray to the same God"
• Eighty-two percent say Islam is "fundamentally different from Christianity."
• Forty-two percent agree that Islam "promotes violence."
• Four in 10 say the religion is "spiritually evil."
• One in 3 says Islam "promotes charity."
• Twenty-eight percent consider the religion "relevant today."

You can download the full PowerPoint presentation at the LifeWay Research web page.

Please feel free to share your comments and thoughts.

Is a church's financial health somehow connected to its spiritual vitality? The new survey, American Congregations 2008, is released today and suggests this is the case. A press release from the Hartford Institute for Religion Research at Hartford Seminary gives the broad strokes.

Produced by Faith Communities Today, the survey is based on responses from more than 2,500 Oldline Protestant, Evangelical Protestant, Catholic & Orthodox and World Religions congregations.

The Cooperative Congregational Studies Partnership (CCSP) conducted the survey. It updates results from surveys taken in 2000 and 2005, and is the latest in CCSP's series of trend-tracking national surveys of U.S. congregations.

Several of the key findings of the survey were reported earlier:

American congregations, as a group, continue to struggle, facing declining attendance at worship, eroding financial health, waning spiritual vitality and increasing uncertainty about their mission and purpose.

At the same time, some congregations have shifted to a contemporary style of worship that has catalyzed growth, and other congregations have benefited from focused leadership.

...

Among the new findings:

• Oldline Protestant congregations spend close to half their budgets on salaries and benefits compared to 31 percent spent on salaries and budgets by Evangelical Protestant congregations. Oldline congregations' pay premium is even more striking when one recalls that Oldline congregations are, on average, considerably smaller than other Christian congregations.


• American congregations have gone electronic. Web access is more the norm than the exception.


• A newly emergent trend is satellite congregations in which sermons are beamed in from the primary congregation.


• Congregations that changed to contemporary worship in the past five years show elevated levels of spiritual vitality and growth in worship attendance.


• Conservative congregations place more emphasis on the quality of their internal relationships than do liberal congregations; liberal congregations place more emphasis on ministry to the world outside their doors.


• As in 2000, money, worship and leadership lead the way as the areas of congregational life most riled with conflict. Conflict about leadership is the most likely to produce serious negative consequences.


• Creating strong interpersonal bonds and purposefulness decrease the likelihood of conflict.


• In clergy time usage, worship and teaching about the faith are the top task priorities for both Protestant families. The Oldline congregations put higher priority on worship and the Evangelical congregations put higher priority on teaching. Catholic/Orthodox leaders spent more time and attention on administration than any other task.

You can download the survey here. Check it out and come back to discuss.

A new study coming out of Lifeway Research shows that "Protestant pastors in America are working long hours, sometimes at the expense of relationships with church members, prospects, family and even the Lord." The uber-fast folks at The Christian Post has already reported on the story.

You can read the whole article here in Facts & Trends, our flagship publication at LifeWay. Speaking of Facts & Trends, I will be joining the team there as a contributing editor starting in the next issue. Each issue will include a column from Thom Rainer and me, in addition to new research.

Here are some of the numbers. See the article for the full story. Feel free to download and use the graphics in your blogs and publications to help people understand what pastoral work and leadership often looks like. My hope is that it will help more pastors (and churches) achieve better balance.

The data points to some interesting work patterns. 65 percent of pastors surveyed work 50 or more hours a week, with 8 percent saying they work 70 or more hours. "Meetings and electronic correspondence consume large amounts of time for many ministers, while counseling, visitation, family time, prayer and personal devotions suffer in too many cases."

From the article:

Interesting numbers coming out of Gallup.com this Christmas season, pointing out that while the United States continues to be dominated by people who align themselves with some form of "Christianity" (it's almost 8 out of 10), the number of self-identified Christians has been decreasing for five decades. In 1948, 91% of Americans identified with a Christian faith. In 1989, 82% of Americans identified as Christian. Ten years ago, it was 84%. This year, it's down to 78% of all American adults who identify with a Christian faith. Many are choosing not to identity with any particular religion. But as the Frank Newport explains in his Gallup.com article,

A new study done by Patrick F. Fagan examines the effects of pornography on individuals, marriage, family and community. Fagan is Senior Fellow and Director of the Center for Research on Marriage and Religion at the Family Research Council. He specializes in examining the relationships among family, marriage, religion, community, and America's social problems. This study is important for everyone to read as it demonstrates that it has damaging effects on individuals and families. In the summary Fagan explains,

Pornography is a visual representation of sexuality which distorts an individual's concept of the nature of conjugal relations. This, in turn, alters both sexual attitudes and behavior. It is a major threat to marriage, to family, to children and to individual happiness. In undermining marriage it is one of the factors in undermining social stability.

Social scientists, clinical psychologists, and biologists have begun to clarify some of the social and psychological effects, and neurologists are beginning to delineate the biological mechanisms through which pornography produces its powerful negative effects.

Some of the findings inside the study include:

• Pornography is addictive, and neuroscientists are beginning to map the biological substrate of this addiction.
• Users tend to become desensitized to the type of pornorgraphy they use, become bored with it, and then seek more perverse forms of pornography.
• Married men who are involved in pornography feel less satisfied with their conjugal relations and less emotionally attached to their wives. Wives notice and are upset by the difference.
• Pornography use is a pathway to infidelity and divorce, and is frequently a major factor in these family disasters.
• Among couples affected by one spouse's addiction, two-thirds experience a loss of interest in sexual intercourse.
• Many adolescents who view pornography initially feel shame, diminished self-confidence, and sexual uncertainty, but these feelings quickly shift to unadulterated enjoyment with regular viewing.
• The main defenses against pornography are close family life, a good marriage and good relations between parents and children, coupled with deliberate parental monitoring of Internet use. Traditionally, government has kept a tight lid on sexual traffic and businesses, but in matters of pornography that has waned almost completely, except where child pornography is concerned. Given the massive, deleterious individual, marital, family, and social effects of pornography, it is time for citizens, communities, and government to reconsider their laissez-faire approach.

You can (and should) download the study here, and then jump into the comments to talk. Is your church addressing the issue of pornography? Should it? How?

New research coming out of the Barna Group sought to get some insight to a questions many of us ask. "What is the connection between childhood faith and adult religious commitment?"

From the Barna Update,

The survey asked adults to think back on their upbringing and to describe the frequency of their involvement in Sunday school or religious training. The Barna researchers then compared those reported early-life behaviors with the respondents' current levels of faith activity and faith durability.

So, what did the research reveal? here are some quotes from the report.

More than eight out of every 10 adults remembers consistently attending Sunday school or some other religious training before the age of 12.

Adults recall their church involvement as teenagers as less frequent than their participation as children.

...

Among the most active as children were Catholics (86%), upscale adults (78%), Midwesterners (76%), notional Christians (75%), college graduates (75%), women (73%), political conservatives (73%), and those ages 65-plus (73%). The least likely population segments to have attended Sunday school or other religious programming as children were atheists and agnostics (35%), people associated with faiths other than Christianity (52%), Asians (53%), unchurched adults (56%), 18- to 25-year-olds (59%), never-married adults (60%), Hispanics (61%), and residents of the West (63%).

The types of Americans most likely to recall religious participation as teenagers were evangelicals (61%), those ages 65-plus (60%), born again Christians (58%), Catholics (58%), women (56%), political conservatives (56%), residents of the Midwest (56%), married adults (55%), and Protestants (54%). On the other hand, atheists and agnostics (19%), members of other faith groups (30%), unchurched adults (31%), never-married individuals (33%), economically downscale adults (40%), and men (44%) were the least likely to have frequently attended Sunday school or other religious programs during their teen years.

How did those who were plugged into Sunday School and religious instruction and children and youth remain connected to faith as adults?

The research examined four elements of adult religious commitment: attending church, having an active faith (defined as reading the Bible, praying, and attending church in the last week), being unchurched, and switching from childhood faith.

When it comes to church engagement, those who attended Sunday school or other religious programs as children or as teens were much more likely than those without such experiences to attend church and to have an active faith as adults. For instance, among those who frequently attended such programs as a child, 50% said they attended a worship service in the last week, which is slightly higher than the national average and well ahead of those who rarely or never attended children's programs. Among those who frequently attended religious programs as teenagers, 58% said they had attended a worship service in the last week. In comparison, less frequent participation as a teenager correlated with less frequent adult participation.

David Kinnaman points out that the research uncovers a correlation, between early instruction and continued adult spiritual engagement, and not causation. Yet it does provide "clarity that the odds of one sticking with faith over a lifetime are enhanced in a positive direction by spiritual activity under the age of 18." (Might I add that it is refreshing to see someone release research that explains the difference between correlation and causation.)

Head over to the Barna Group, read the entire article, and then come back here to discuss.

When we think about the mission to make disciples we obviously need to do more than provide good teaching for adults and provide a cool/fun atmosphere for the young ones. What might this mean more specifically as we consider how the church teaches children and youth, and develops parents who are capable of discipling their own children working in partnership with the church?

Remember that Bon Jovi song from the late 80s, "Living in Sin?"

Well, I'm guessing half of you do.

It's about "love" justifying living together as a married couple, without a marriage covenant.

The song shouts, "I call it love, they call it living in sin!"

Remember? Rock ballad, black and white video?

Anyway, people are still talking about it and more people are living together today than they were back in the 1980s. At LifeWay Research, we wanted to know more.

In June of 2008 (and September 2007), we conducted related surveys (thankfully, not about Bon Jovi) for a recent book on parenting, The Parent Adventure: Preparing Your Children For a Lifetime With God, by Selma & Rodney Wilson and Scott McConnell.

In our study, we found that 6% of all parents with children under 18 years of age in their home are living with a partner to whom they are not married.

To give this some context, we first determined that 69% of all parents are married and 31% are single. We asked these single parents the following questions:

We recently contracted to do an analysis of successful parenting from a biblical perspective. As a researcher, this interests me. As a father, this has my full attention.

With the overwhelming amount of information and advice out there relating to raising children parents don't always know who's offering real wisdom. And as Christian parents we want to to raise children to become gospel-believing, Christ-centered, mission-focused, young adults. But, to whom do we listen?

Well, what we decided to do was to ask parents who have reared children who meet those characteristics. As such, we plan to survey 1000 parents of young adults who are following Christ. And, we want to ask them one simple question: what did you do?

In other words, we want to ask the parents of young adults who are following Jesus how they reared their children.

It is our plan to do these surveys over the next year. Our client will then write a book on the research and I will present the data first at the D6 Conference in Dallas next fall.

Here are some of the categories / questions we are planning to address.

Education: Homeschooled / Public / Private / Christian (open or closed)
Educational Performance: Grades
Father and Mother employment situation
Church Attendance habits
Denominational affiliation / type of church
Sunday school / small group attendance
Family Devotions/frequency
Marital status
Family habits (vacations / time with each parent)
View of parental authority
Gender roles in marriage
Discipline Habit (spanking/grounding/loss of privileges)
Allowance
Education level of parents
Means of parents
Devotional life of parents
Mission habits of the family
Sports of children
Jobs/work training of children
Attitude of the home
Parents work habits (how many hours per week)

So, my question for you, my blog readers, what would you want to ask?

There can be a FEW open ended questions, but most of them need to be multiple choice, scales, or yes/no.

Please note: if you leave it here we will consider this your permission to use it without attribution and for the glory of God and the betterment of Christian parenting.

"Kids these days."

The Barna Group has released a new study that explores the how different generations of American adults view and use the Bible. And guess what - it turns out perspectives are different!

Barna groups those surveyed into four generations, broken down as follows: the Mosaic generation refers to adults who are currently ages 18 to 25; Busters are those ages 26 to 44; Boomers are 45 to 63; and Elders are 64-plus.

Not everything is wildly different between these generations. In fact "a majority of each of the four generations believes that the Bible is a sacred or holy book." Shocking. Ok, not really. But another commonality is that "millions within each of the generations report reading the pages of Scripture in the last week." That is more interesting to me.

Similar proportions of the generations embrace the most conservative and most liberal views. For instance, the "highest" view of the Bible - that it is "the actual word of God and should be taken literally, word for word" - is embraced by one-quarter of Mosaics (27%), Busters (27%), and Boomers (23%), and one-third of Elders (34%). The extreme view on the other end - that the Bible is not inspired by God - is embraced by proportions that are also statistically close to one another, including Mosaics (25%), Busters (19%), Boomers (22%), and Elders (22%).

Of course there are significant differences between the generations and their perspectives on Scripture. The Barna Group summarizes that the younger generations show the following changes in thought as it relates to the Bible:

Less Sacred - While most Americans of all ages identify the Bible as sacred, the drop-off among the youngest adults is striking: 9 out of 10 Boomers and Elders described the Bible as sacred, which compares to 8 out of 10 Busters (81%) and just 2 out of 3 Mosaics (67%).

Less Accurate - Young adults are significantly less likely than older adults to strongly agree that the Bible is totally accurate in all of the principles it teaches. Just 30% of Mosaics and 39% of Busters firmly embraced this view, compared with 46% of Boomers and 58% of Elders.

More Universalism - Among Mosaics, a majority (56%) believes the Bible teaches the same spiritual truths as other sacred texts, which compares with 4 out of 10 Busters and Boomers, and one-third of Elders.

Skepticism of Origins - Another generational difference is that young adults are more likely to express skepticism about the original manuscripts of the Bible than is true of older adults.

Less Engagement - While many young adults are active users of the Bible, the pattern shows a clear generational drop-off - the younger the person, the less likely then are to read the Bible. In particular, Busters and Mosaics are less likely than average to have spent time alone in the last week praying and reading the Bible for at least 15 minutes. Interestingly, none of the four generations were particularly likely to say they aspired to read the Bible more as a means of improving their spiritual lives.

Bible Appetite - Despite the generational decline in many Bible metrics, one departure from the typical pattern is the fact that younger adults, especially Mosaics (19%), express a slightly above-average interest in gaining additional Bible knowledge. This compares with 12% of Boomers and 9% of Elders.

Go and read the report at Barna.com, and then head back here to talk about it. What does this shift in perception mean for the church? On the one hand we want to affirm that "the Spirit of God bearing witness by and with the Scriptures in the heart of man, is alone able fully to persuade it that they are the very Word of God," but what will our part be in showing the younger generations, particularly the unchurched, the nature, value and use of Scripture? What is your church doing to help younger generations develop a healthy, biblical view of Scripture?

Christian college students are big into social media. A new study done by professors at Gordon College, a Christian Liberal Arts college in Boston, MA, shows that over 30% of Christian college students spend 1-2 hours a day on Facebook alone, with 12% percent going at it for 2-4 hours each day. If you add in Twitter, email, texting, and popular websites we're looking at a significant investment in the internet in general and social media in particular. But what does it all mean? That's what Bryan C. Auday, professor of psychology, and Sybil Coleman, professor of social work wanted to find out.

The study, "Pulling Off the Mask: The Impact of Social Networking Activities on Evangelical Christian College Students . . . A Self-Reported Study" was released last month and is the only one of its kind to target and give voice specifically to evangelical Christian college students and their relationship to social media usage.

"We'd received enough anecdotal evidence from college students to raise some red flags about these issues," said Coleman. "But we felt it was crucial to gather scientific data from students about both the benefits and concerns (of usage) if we were going to get a clearer picture about how we could best respond."

The study surveyed 1,342 students between 18 and 27 years of age on four evangelical Christian college campuses with an equal class representation. Seventy percent of all participants were women.

Questions included the amount of time participants engage in a specific electronic activity during an average day; the primary reason for using a specific site; the impact (both positive and negative) of usage on personal life and relationships; the ability or inability to stop usage, and the possible conflict of usage with personal Christian values.

"It isn't yet clear whether over-zealous use of computer-based activities will be formally accepted in the U.S. as a distinctive, unique form of addiction," said Auday. "What is clear from our study is that a surprisingly high percentage of Christian students who frequently engage in electronic activities report several troubling negative consequences. But ironically they also mention many positive outcomes related to the time that is spent on Facebook or text messaging their friends."

So what's the outcome? Over half admit that they were "neglecting important areas of their life" due to spending too much time online. Over 12 percent believe that they are addicted to some form of electronic activity. 21 percent felt that their level of engagement with electronic activities at times caused a conflict with their Christian values.

What are your thoughts? With churches increasingly leveraging social networking to assist in communication and building community, do we need to be careful? Share your thoughts in the comments.

Below is an excerpt from my column in the latest issue from Outreach Magazine on the research we did for the 100 Largest & Fastest Growing Churches. It's always a list that generates a lot of discussion-- some of it gets heated. This article (co-written with Lizette Beard from our LifeWay Research team) seeks to address some of the concerns people raise about the list.

I had the chance to interview some of the pastors of the churches on this list and will be posting them in the coming days. For now, check out the article (reproduced in part here), and feel free to dialog in the comment section here at the blog.

AS I SEE IT: ED STETZER

Is It All About Ego?
And Other Common Misconceptions

My team has a love-hate relationship with this project of researching the 100 Largest and 100 Fastest-Growing U.S. Churches. They love "discovering" growing churches and learning from the churches whose commitment to reach people lands them on the lists year after year. Their favorite part is interviewing church leaders, hearing the stories of transformed communities and individual life change. They can't get enough of that stuff.

Then there are the rough days when they can't get past the gatekeepers, whose job it is to protect pastors from research companies wanting to conduct surveys. Or when they can't find out who in the church actually knows the attendance numbers. Or they can't seem to get someone to grasp the criteria of attendance not membership, weekend not weekly. And then there is the rare but very rude staff member. Fortunately, my team is familiar with what it takes to handle a sometimes difficult personality, so they have strategies in place.

But what bothers them the most is the lack of understanding about what this project is--a couple of lists that are simply meant to tell the story of how churches throughout the country are reaching people.

As you read this issue, we ask you not to miss the stories behind the lists because the real-life examples of what God is doing in and through the local church are the best part (see Page 60). We believe pastors and leaders of churches of all sizes can learn from these churches. We have. Their examples of innovation, creativity and risk taking--all to reach people and then give God the glory--have inspired each of us personally.

As we take a look at some of these churches, we're also sharing some of the more common criticisms and comparing them to what we've heard from these churches. Unfortunately, we know telling the stories won't dissuade all the critics. But we've learned that criticism actually does our research team and Outreach a favor by driving up the buzz and keeping us on our toes.

What about conversion growth?

Aren't these megachurches just swapping sheep and drawing in church hoppers?

I can honestly say that most of the pastors we talked to in this study are strategically focused on reaching out to those disconnected from faith and church and helping them learn about God. They seek to connect them to the community of believers....

Mike Bodine, senior leader at Central Christian Church (No. 11 Largest, No. 31 Fastest-Growing), describes what God is doing through the personal relationships Central Christian attendees are building in Las Vegas.

"It's a term we call one life--that every person at Central should have at least one life they're praying for and building an intentional relationship with," he explains. "And then they should be prepared to journey with that person and invite them to come hear a life-changing message of radical grace."

Las Vegas is experiencing a renewed spiritual hunger, Bodine says. In one weekend, Central Christian baptized 1,200 people.

"These are real stories of real people pulling back from the brink of suicide. Marriages are being restored, families being put back together, and people are becoming productive in society."

What about mobilization for service?

Aren't people at these churches just sitting and soaking?

On the contrary, some of the churches we talked to have made weekends of service an annual or twice-a-year activity. We heard stories of churches cleaning up foreclosed neighborhoods, sponsoring health clinics and stocking community food pantries. As a result, communities are seeing no-strings-attached compassion--the Church being the Church. (See PutYourFaithInAction.com for more information.) And many, perhaps most, of these churches are strategically and tangibly demonstrating the love of Christ to people with needs and hurts.

Christ's Church of the Valley in Covina, Calif. ( No. 57 Fastest-Growing, see Page 69) learned that the largest homeless population in Los Angeles County is single moms and started an after-school program

"We take these single moms who are trying to work two or three jobs just to make ends meet, and we go in with our teams to local schools," Senior Pastor Jeff Vines says. "Our goal was to have an after-school program in every elementary school in San Gabriel Valley."

"So while people have made a commitment to the ministry, at the same time there is a renewed passion for service," Vines says. "They come in to use their gifts, their talents and their abilities to make a difference in the world."

What about the churches that will never make the list?

Isn't it true that many healthy, growing churches will never qualify to be listed on some Largest or Fastest-Growing list?

Of course. I have been to some incredible churches and know great pastors who will never be on these lists. Not because they aren't reaching the lost, seeing life transformation or reaching out to their communities. I know churches that plant several churches a year. Since they give away people to the new plants, they barely "break even." Others are growing at a pace that eclipses (by percentage) those on these lists, but they don't yet meet the qualification for the Fastest-Growing list of at least 1,000 attendees. Still others are seeing steady growth, but they are in a geographic location or demographic situation where it's just harder and slower--but the ministry is still good, and it is blessed. There is nothing about these lists or this report that is ever meant to diminish or take away from the great work so many of these churches are doing. If a church doesn't make the list, I have to ask, "So what?"

Head over to Outreach Magazine to read the entire article. Feel free to give your thoughts in the comment section.

The Pew Forum provides a helpful service and aggregates religion news stories. They recently pointed to story by the Religion News Service covering research done by a team from Trinity College. It is part of the American Religion Identification Survey, mentioned earlier here at the blog, that provided a "Profile of the No Religion Population." The study essentially showed that people who profess no religion ("Nones") are similar to the general public in marital status, education, racial and ethnic makeup and income, and are increasing in number. According to the study, because this "silent minority" is so similar to the general public it's growth in the 90's went largely unnoticed.

"The number of American adults who do not identify with a particular religion is growing and may comprise more than 20 percent of the population in two decades.... According to the study, it is possible that one in five Americans will put themselves in the 'None' category by 2030." Now, keep in mind that "it is possible" does not mean"it will be," but the trend is still important to consider.

Don't misunderstand the label. "Nones" are not necessarily atheists, rather they simply do not affirm a particular religious category. In fact, "most Nones would not consider themselves atheists. More than 50 percent believe in either a higher being or a personal God, while only 7 percent are self-proclaimed atheists. One in three say they 'definitely' believe that humans developed from earlier species of animals."

Politically, many Nones will not identify with a particular party. Over 40 percent are independents; 34 percent are Democrats; and 13 percent Republican.

The most notable difference between Nones and the religious population is the gender gap. Only 12 percent of American women are Nones while 19 percent of American men claim no religion. According to the study, women who grew up in non-religious homes are less likely to stay non-religious. Women are also less likely to switch out of religion. (source)

You can download the the actual report by Trinity College here. Check it out and then come back to the blog to to discuss. What does a growing percentage of "Nones" mean for the church? Will people not identifying with a particular religion make connecting between individuals and the gospel more difficult, or easier?

I have tended to think that the fact the large majority consider themselves Christians actually is unhelpful in some ways-- it confuses what a Christian really is.

What do you think?

The FACT 2008 study shows signs of what many expected-- mainline churches are in decline, but also upward signs of growth and vitality among certain kinds of congregations.

What is FACT? "Faith Communities Today is the public dissemination effort of a group of researchers and religious leaders who were responsible for, in 2000, the largest survey ever of congregations." A press release released on Sept. 9th explained,

According to FACT surveys, between 2005 and 2008 fewer congregations report that they are spiritually vital and alive, that they have seen worship attendance growth of 2 percent or more, or that they have a clear mission and purpose. Just 19 percent say their current financial health is excellent, down from 31 percent in 2000 (note the FACT2008 survey predates the market collapse that began late in 2008). The down tick in vitality holds across faith families.

Keep in mind that these are all kinds of congregations and that impacts the research.

The 2008 study also showed some growth trends as well. Congregations that have a strong sense of identity and a shared mission, making them distinct from the congregations around them, reported greater growth and spiritual vitality than congregations and less conflict than other congregations.

Most discussions of congregational identity focus on content. But what most organizational theorists say is that strength of identity or distinctiveness of identity is equally, if not more, important.

To test this insight, FACT 2008 asked congregations whether or not they were different than other congregations in their community. Just under a quarter felt they were very different than other congregations in their community (i.e., had a very distinct sense of self), another quarter felt they were somewhat different, just under a third felt they were somewhat or very much the same and nearly 20 percent were not sure.

More importantly, as shown in Figure 6, having a very distinct sense of self is dramatically related to spiritual vitality, this being true within each of FACT 2008' s faith
families. Similarly, although not quite as strong, there is also a significant positive relationship between strong FACT 2008 sense of self and other measures of congregational vitality like financial health, worship attendance growth and lack of conflict.

This relationship between vitality and sense of self is consistent with other FACT findings that show a similar relationship between identity items and vitality. Perhaps most notable of these are the strong relationship between clarity of mission and purpose and vitality, and the fact that vitality peaks at both the conservative and the liberal extreme of theological orientation.

Head over to the FACT website and download the Fact 2008 preliminary report for free, and then head back here to talk about it. Why do you think a strong sense of identity has a connection to congregations that experience greater vitality and growth?

Occasionally, I list things of interest inside my denomination that may be helpful to readers of this blog. I will continue to do that (as I am today), but I will be moving my denomination-specific blogging to a new blog. My blog has become a place to discuss mission, culture, and research. So, I have decided that, with a few exceptions, I will move my denominational content to Between the Times.

A few weeks ago, Richard Harris and I sent out an email indicating that the North American Mission Board (NAMB) task force, of which I was a co-facilitator, had been disbanded with the resignation of NAMB's president. We mentioned in the email that we would be releasing the "list" we made at that meeting since it had been reported in the news.

I think the list might be helpful to people both inside and outside of my denomination. But, before we get to the "list," let me tell you a little about the group. Here is a picture of the meeting. If you follow on Twitter, you have already seen this pic.

The group had a mix of people:
• Four state execs (staff leader of the state convention from where they came-- the closest is Terry Robertson, from NY, up close and on the right)

• The president of the Woman's Missionary Union, Kaye Miller (way back on the left side)

• Seminary professors (you can see Chuck Lawless from SBTS on the right and Gus Suarez from MWBTS with a big smile and also on the right)

• Directors of missions (George Dean is in a stylish green on the left, you can't miss it)

• Several pastors and church leaders from diverse contexts, races, and church sizes (you can see Charles Roesel, who always wears a suit, on the near left-- the other pastors were suit-less!)

And, yes, that is my Mac in the front, right next to former co-facilitator Steve Reid. My Mac is (predictably) open to Twitter, which is where I originally posted this picture.

Let me say how thankful I am that these men and women took the time to come to Atlanta and talk about North America. Why?

Well, I believe that my denomination is at a crucial point: will we recapture the evangelistic passion and missional impulse we have seen in the past? As I have written about over the past several years, if the 50-year membership change trend continues, we will enter a protracted period of decline.

The task NAMB has been given is both big and essential: if our churches are not effective here, none of the other agencies (including the IMB) will have much of a future.

Initially, the members of the group were asked, "What are the big issues we need to address?"

We talked for over an hour about the things that needed to be studied and discussed. As we talked, Rich Carnie wrote them all on a big whiteboard. We wanted to narrow them down to a group of issues we might be able to address.

Here is an actual picture of the board (sorry about the erased section on the top left, but you can still see it all). I snapped a quick picture just as they were erasing it.

Here is the list in text form:
1- Understanding/engaging ethnics

2- Church planting/effectiveness (methodology)

3- Discipleship - fill church with more robust passionate disciples

4- Urbanization/cities

5- Next generation issues

6- See and engage NA as a mission field 

7- NAMB funding issues

8- Partnerships

9- How we do church

10- Prayer/spiritual awakening
 


Tammi Ledbetter, who was part of the committee and also an excellent journalist, sent me the list. Thanks, Tammi.

Note: Although they are in a numbered list, they are not in order of priority. We just put numbers on the list to focus in on ten.

We discussed how to release these items after I mentioned to the members of the task force that we would be doing so. We considered a release from NAMB, but it seemed odd to release something from a dissolved task force. So, after talking it over with the NAMB communications team, we agreed for me to blog about it here.

Tammi suggested, and NAMB communications agreed, that I should try to explain what a few of these mean since they are not self-evident. Keep in mind that these are my descriptions, not those of the entire group, though I think they are reflective of such. But, I just don't feel authorized to speak for a group of people that no longer exists. (Well, the individuals still exist, just not in group form--you know what I mean.) The list is in the picture; my descriptions are my own.

I think that numbers 1-5 seem self-evident, so I'll keep my explanations to the latter five.

6. See and engage NA as a mission field 

Number 6 specifically addresses the issue of the need to think and live in mission-focused ways in North America. There was some discussion about the word mission/missional. Mine and Tammi's notes both say "mission," but what was on the board was "missional." Either way, the point was we need to help our churches see and engage our immediate contexts like we do the rest of the world-- like a mission field. The mission is now "from everywhere and to everywhere."

Now, let me make a personal comment: I think it is encouraging to see the shift in thinking about North America as a mission field. Ten years ago, this was considered controversial. Some of the voices talking about "thinking missiologically" and talking "missional" today were actually opposed to the idea a decade earlier. I'm glad that this idea has now become mainstream, but I will be "gladder" when the idea becomes a mainstream practice.


7. NAMB funding issues

Number 7 addressed issues of funding. The main question here seemed to be: are we directing NAMB funds to the appropriate locations for the best strategy?

We specifically discussed NAMB and the "Cooperative Agreements." Though most of you have never heard of these, it is these agreements that are the basis for the partnerships NAMB has with state conventions. NAMB only works in and through these "Cooperative Agreements." (More info about that in the next point.)


8. Partnerships

Number 8 addressed how partnership works. Why? Well, here is something most people in the denomination do not know: NAMB has the convention assignment for planting churches but does not plant churches. Ever. Anywhere.

Most church planters NAMB helps don't receive checks from NAMB, but NAMB helps out with their paychecks through funds sent to state conventions and to sponsoring churches. More assistance comes from NAMB for outreach and other planting startup costs. And NAMB funds pay church planter strategist missionaries who help multiple church planters in an area. Training, research and other resources are also made available to church planters through NAMB. But it's all done through partnerships that sometimes mask NAMB's involvement by the time money and resources reach the front lines. 

It's an approach that values local churches and local state conventions. You cannot talk about church planting and NAMB without talking about partnerships.

9. How we do church
Number 9 addressed the issue of HOW we do church. There seemed to be several issues at work here as I listened.

First, there was the ecclesiology question: what is a biblical church in our confessional understanding?

Second, there was the missiological question: what is the best way to plant churches that leads to a church planting movement?

Again, a personal comment. NAMB addressed the ecclesiology question years ago and has a statement on ecclesiology. Richard Harris, who is acting interim president at NAMB right now, commissioned the project.

My friend Stan Norman wrote the statement. I had the privilege of being the "editor" and argued with Stan on many occasions (something for which Stan thanked me in his ecclesiology book, so I felt good about our arguments!). I think by always asking, "what is biblical?," not just our tradition, helped shape the document.

10. Prayer/spiritual awakening
Although this was last on the list, it was not last in priority. The group was passionate about the fact that what we really needed was God's people praying for (and receiving) a fresh outpouring.

Conclusion

I emailed the (former) task force about releasing this list and how we might share it with others. I also forwarded the list to Ronnie Floyd, chair of the Great Commission Resurgence Task Force. I let him know that these were the issues we considered important as we move toward the future.

Again, thanks to the members of this task force. Although we only had one meeting, I believe that our time was not wasted--this can help inform conversations about the future and even some of the research we are doing at present.

This fall, I will be again presenting research at the Catalyst Conference main stage. The theme of Catalyst this year is built around the idea of "making a mark" and is tied in to the 10-year anniversary of Catalyst.

I would like to get your feedback about the questions we should ask in a survey of 1000 Protestant pastors. Here are some ideas we have-- help us to think of more or to make these questions better. If you could ask 5-10 questions of 1000 pastors that would help understand their views of leadership, the future, and making their mark, what would they be?

Here are some of our thoughts. As you can tell from the numbering they are part of a larger survey.

According to a variety of sources, "house churches" appear to be increasing in number as some people move away from traditional forms of church. However, how many "house churches" are out there and how many people are involved? A new study by the Barna Group says it really depends on how you define "house church" and ask the questions in the survey. And, they are right.

From Barna:

When a question asks whether the survey respondent has "attended a worship service in someone's home, known as a house church," the results generally find about 10% of the adult population claims to have done so in the past month...

A different approach is to ask people how often, if ever, they attend a religious service - not a "worship service" - in someone's home or even in some other place that is independent of a congregational-form church. This more inclusive question typically finds that 22% to 24% of all adults claim to have had such an experience during a given month.

Continue reading Counting People Who Attend House Churches.

The Barna Group released the findings of a new study that showed "congregational size is related to the nature of a congregation's religious beliefs, religious behavior and demographic profile."

Specifically the study showed "statistically significant differences between churches of 100 or fewer adult attenders and churches of 1000 or more adult attenders." In fact, the only issue covered where no real difference existed was whether the person had prayed during the previous week. Here is some of the information from the article at Barna.org.

On all 9 of the belief statements tested, attenders of large churches were more likely than those engaged in a small or mid-sized congregation to give an orthodox biblical response - e.g., the Bible is totally accurate in all the principles it teaches, Satan is not merely symbolic but exists, Jesus led a sinless life, God is the all-knowing, all-powerful creator of the world who still rules the universe, etc.

On seven of the eight behavioral measures, attenders of large churches were substantially more likely than those of small churches to be active. (These included behaviors such as attending church in the past week, reading the Bible in the past week, volunteering at their church in the past week, etc.) The average difference related to these seven behaviors was 17 percentage points.

It was also shown that larger churches were more likely to have college graduates, wealthy attenders, and attenders/members with children under 18. Adults in these Protestant mega-churches were also more likely to vote Republican.

Another interesting point was that House Churches were not following the trend of other small congregations.

The religious beliefs and behaviors of people who attend house churches, which average about 20 adults in attendance, are more similar to the results for large conventional churches (i.e., more than 500 adults) than they are to the outcomes among those who attend small conventional churches (i.e., less than 50 adults).

So head over to the Barna Group, read the report and come back here to discuss.

Tomorrow, I will be in an all-day conversation about what we need to know about church planting and evangelism (details here). Although this meeting is related to the North American Mission Board, I'd like to open up the conversation to all my blog readers and ask you:

• What do we need to know about church planting and evangelism?
• What research is already out there that needs to be considered on the subject?

Your input is appreciated. Please stay on topic. ;-)