Tenure and Transition in the Kentucky United Methodist Church – Several Studies

For the past two years, I’ve been working with a team on an extensive research project. We’ve been analyzing data from the past decade in the United Methodist Church in Kentucky. One of our most interesting studies was on the effects of pastoral tenure and transition. I’ve summarized some of our findings in this white paper, “Tenure and Transition in the Kentucky United Methodist Church.” You can see the PDF here (may be easier to read and share) or see it in full below.

Methodology sections may be more technical than you care for. If the Results sections are clear enough to you, you may prefer to skip over the Methodology sections.

I hope to publish more from our study in the coming months. If you’d like to be sure you see those, click here to subscribe for my blog updates. I’d be happy to have more conversation or respond to questions. Contact me by email here.


In 2016, the Kentucky Annual Conference (KAC) commissioned a Stats Team[1] to conduct data analysis. Our mandate was broad: analyze the data for anything that would assist the Annual Conference in its future planning and goal-setting. This report summarizes our team’s findings regarding pastoral tenure and transition in the Kentucky Annual Conference––one portion of our larger study.

Recommendations at the end of this report are my own and do not necessarily represent the opinions of the Annual Conference or Conference Stats Team.

Study #1 – Worship Attendance Change & Year of Appointment

Question: How does reported average worship attendance increase or decrease during each year of a pastor’s appointment to a congregation?

Methodology

We studied all churches with an average worship attendance (AWA) of 150 or more as of 2005, a total of 80 churches. Study period was for 2005 – 2015.[2]

We recorded AWA change for each year of a pastor’s appointment at a church. The year of a transition from one senior pastor to another was considered a “transition” year. The first full calendar year of a senior pastor’s appointment was year 1, etc.[3]

Results

Change in worship attendance during each year of a pastor’s tenure

The chart and table below show the change in average worship attendance during each year of a pastor’s tenure.

In the table at left, N represents total number of observations for each data point (i.e. pastors observed in their ___th appointment year).

As number of observations decrease, so does our data reliability. Years 14 – 18 reflect 5 or less data points and so may not be reliable indicators.

 

 

 

As you can see from this chart and table, as pastoral tenure increases, so does the change in average worship attendance. The transition year and early years of a pastor’s tenure are the most likely years of attendance decline.

In total, attendance losses during Transition years represent more than 1/3 of the Kentucky Annual Conference’s total attendance decline for 2005 – 2015.

Losses during Transition year and year 1 represent more than 1/2 of the Conference’s total loss.

And losses during Transition through Year 2 represent more than 2/3 of the Conference’s total loss.

Percentage of growing churches

The chart below shows the percentage of churches that grew during each year of a pastor’s tenure. Upward trend line shows increasing likelihood of growth during later years of tenure. The first year where 50% of churches grew was not until year 7.

Survivorship Bias

We also researched survivorship bias. Is it possible that these numbers are skewed because pastors receive longer appointments when their churches grow in worship attendance, while pastors are more likely to be moved when their churches decline in worship attendance?

Findings:

• Pastors who receive a 3rd year[4] lost 6.5% in transition through year 2 (compared to 8.5% average loss)
• Pastors who receive a 5th year lost 4.8% in transition through year 4 (compared to 10.9% average loss)

Pastors with longer tenures had slightly better results in transition through year 2 and significantly better results in transition through year 4. Though their declines were less, even those pastors receiving a 5th year of appointment averaged a decline in AWA in their first 4 years.

Conclusion

The Kentucky Annual Conference has shown a clear and consistent trend for worship attendance losses in transition and early years of a senior pastor’s ministry, even for pastors who later see growth in worship attendance. As a pastor’s tenure grows longer, worship attendance change improves.


Study #2 – Worship Attendance Change & Pre-Transition Growth or Decline

Question: Are transitions preserving momentum (positive and negative) or reversing it?

Methodology

We studied all churches with average worship attendance of 150 or more as of 2005, a total of 80 churches.[5] Study period was for 2005 – 2015. In total, we observed 119 transitions.

For all transitions of a senior pastor during this period, we measured the church’s pre-transition worship attendance change and post-transition worship attendance change.

Worship attendance change for a pastor was measured as attendance in pastor’s last full year / attendance in previous pastor’s last full year. For example, if a pastor had worship attendance of 200 in their last year of appointment (before transition year) and the previous pastor had 180 in their last year of appointment, that pastor’s worship attendance change would be 200 / 180 = +11%.

Four categories for each pastor’s tenure at a church:

  • Big gain: 10%+ AWA increase
  • Small gain: <10% AWA increase
  • Small loss: <10% AWA decrease
  • Big loss: 10%+ AWA decrease

In the sample church below, the previous pastor experienced a 14% increase in AWA from 2005 – 2008, a big gain. The church received a new pastor in 2009. Comparing 2015 to the previous pastor’s last full year (2008), the church has declined in AWA by 21%, a big loss.

Results

Types of Transition

How were the studied churches doing prior to transition?

The most common pastoral transition came after a big loss.
51% of all transitions observed came after a loss in AWA while 49% came after a gain.

How did the studied churches do after transition?

Half of all churches experienced a big loss after transition.
69% of all post-transition churches declined in AWA.

What happens after a big loss?

We are reversing bad momentum into gains in 43% of post-transition churches (28% big gains, 15% small gains). Almost as many churches continue to have big losses with their next senior pastor, with 40% suffering another big loss.

Compared to all churches, a church that has experienced a big loss is much more likely to experience big gains and less likely to continue experiencing a big loss with its next pastor. Nevertheless, they are more likely to continue declining than to reverse their decline.

Average change for a church transitioning after a BIG LOSS: further loss of 5.3% AWA.

What happens after a small loss?

Pastoral transitions after a small loss led to a further loss in 78% of churches. Most experienced a big loss with their next senior pastor.

Average change for a church transitioning after a small loss: further loss of 7.3% AWA.

What happens after a small gain? 

Pastoral transitions after small gains led to a loss in 69% of churches. Nearly half of all churches transitioning after a small gain suffered a big loss.

Average change for a church transitioning after a small gain: loss of 6.2% AWA.

What happens after a big gain?

Churches that had big gains under one pastor have shown no tendency to continue those gains with new leadership. We are effectively reversing good momentum into losses in 90% of post-transition churches.

Churches that experienced a big gain with their previous pastor are the most likely category to experience a big loss after transition.

Average change for a church transitioning after a BIG GAIN: loss of 10.6% AWA.

In one instance, a church followed a big gain with another big gain. What can we learn from this exception?

The church below had a transition year in 2011 after growing from 154 to 171 (11% gain). They had another transition the next year and grew again, to 209 (a 22% gain). This was the one instance of a BIG GAIN following a BIG GAIN.

However, the church had a third consecutive year of pastoral transition. After that transition, their AWA has declined to 55. One big loss in transition erased all previous gains and resulted in a total 64% attendance loss over the past decade.

In total, 76% of all growing churches declined after a pastoral transition, while only 24% continued to grow.

Conclusion

Pastoral transitions in the Kentucky Annual Conference tend to be reversing good momentum and preserving bad momentum. 62% of declining churches continued to decline after transition. 76% of growing churches stopped growing and declined after transition.

Despite attempts at strategic appointment-making, new appointments have rarely been helpful to change negative momentum in declining churches, and they have been consistently detrimental to growing churches.

Churches that have suffered a BIG LOSS under their previous pastor are most likely to benefit from a transition. They have, by far, the greatest odds of growth after a transition. But even these have greater odds of further decline, with 57% continuing to decline and an average loss of 5.3%.


Study #3 – District Worship Attendance Change & Average Pastoral Tenure

Question: Are longer pastoral tenures in a district related to worship attendance changes in that district?

Methodology

We calculated the average years of pastoral tenure for all Full Elders in each KAC district, as of 2016.[6] We then compared the average pastoral tenure, as of 2016, to worship attendance change in each district from 2005–2015.

Results

Districts across the KAC show very different patterns for how long elders remain in an appointment, ranging from an average current tenure of only 3 years in Southeast District to 8.4 years in South Central District.

Average pastoral tenure has a significant correlation with worship attendance changes in our districts (0.54).

A significant correlation between average pastoral tenure and worship attendance change across districts is one of the few significant correlations to worship attendance change that our research has produced.

We acknowledge that correlation does not imply causation. Other factors could be affecting both pastoral tenure and worship attendance change in these districts. It is possible that better worship attendance numbers have led to longer pastoral tenures in some places. Further regression analyses could provide more insights. Given how few variables we found that showed a relationship to worship attendance change, this relationship is worthy of attention.

Conclusion       

Preliminary research demonstrates that districts with longer-tenured pastors have experienced better results in worship attendance change than districts with shorter average tenures. This question merits further research and is not yet conclusive.


Study #4 – Worship Attendance Change Over Tenures of 10+ Years

Question: How does reported average worship attendance change in churches whose pastors have 10+ years of tenure?

Methodology

This study examined worship attendance changes from 2005–2016 for all churches with a pastor serving in his/her 10th or more year of appointment as of 2016 Annual Conference Journal.

Results

118 pastors were serving in their 10th+ year of appointment as lead pastor of a congregation, as of July 2016.[7] These churches showed a significant difference from churches whose pastors had served less than 10 years.

Churches whose pastors served 10+ years had experienced a 1% average worship attendance loss in the previous decade. Those with shorter pastoral tenures experience an 18% loss during the same period.

Other analyses reveal the difference between churches with full-time pastoral appointments and part-time appointments over a 10+ year tenure:

The difference between pastors serving multi-point charges and those serving a single charge over 10+ years:

And the difference between various classifications of pastors serving these appointments:

Conclusion       

The most important finding from this study is the significant difference between churches whose pastors have a 10+ year tenure (1% worship attendance decline) and those with shorter tenures (18% worship attendance decline). This is likely a two-way relationship, as better worship attendance results may make it more likely for a pastor to stay at his/her current appointment.

These results also confirm other studies that suggest multi-point charges suffer worse worship attendance losses than comparable single charges.

Charges with full-time pastors performed marginally better than those with part-time pastors, and charges with non-retired pastors performed significantly better than those with retired pastors. With retired pastors removed from this study, churches whose pastors have a tenure of 10+ years showed a small gain in worship attendance.


Study #5 – Professions of Faith & Pastoral Transition

Question: How does the number of pastoral transitions affect a local church’s professions of faith?

Methodology

This study was conducted by Greg Survant of SLI, Inc.„ so it covers a different study period: 2008 – 2013.

The study categorizes churches according to how many senior pastors they had during the study period: 1 pastor, 2, 3, or 4+. It compares each category based on annual professions of faith / 100 AWA.[8]

Results

The average rate of annual professions of faith across all churches was 3.7 professions per 100 AWA.

Best-performing churches had only 1 pastor during the study period. For each new pastoral transition, professions of faith decreased.

The study then categorized churches according to size. In every size category, churches with fewer pastoral transitions had higher rates of profession of faith.

Results remain consistent across multiple segments, suggesting that this is a significant relationship. The more pastoral transitions a church has, the fewer professions of faith.

Conclusion

A local church’s professions of faith show a direct relationship to pastoral transitions. Higher frequency of pastoral transition correlates with fewer professions of faith.


Recommendations

The United Methodist Church is committed to an open itineracy. However, current practice does not reflect the past reality of Methodist itineracy, when Methodist preachers constantly traveled from town to town and were more often appointed to areas than single congregations. Current average tenures of 5 years suggest that we no longer equate itineracy with constant movement. Instead, our practice of open itineracy relates to two other values of the historic Methodist movement:

  1. Elders are committed to go and serve wherever their bishops send them.
  2. This commitment to itinerant ministry helps us meet the pastoral needs of congregations by allowing the bishop to send pastors where they are most needed.

The itinerant system is a means of meeting the pastoral needs of congregations. Results of this study suggest that we should further separate the concept of “itineracy” from the practice of constant movement. Results suggest that the pastoral needs of congregations and their communities are best met with deeper, longer-lasting pastoral relationships.

The United Methodist Church of the 21st century should focus on longer pastoral tenures and fewer pastoral transitions. Short pastoral tenures and frequent transitions are harming local congregations.

Many United Methodists have cited the increasing number of retirements as a problem. Retirements force transition. Due to this and other unforeseen factors, we should begin by focusing on increasing average tenure. This focus will lead to fewer transitions over time.

Bishop Al Gwinn, former residing Bishop of the North Carolina Annual Conference, notes a goal set by his Conference to increase the average pastoral tenure to 10 years. To meet that goal, the Conference planned for many pastors to serve well over 10 years to balance unexpected short tenures. When they appointed pastors to a new charge, they appointed them with the expectation that the pastor would serve that charge for a minimum of 10 years.

This requires filling appointments of retiring pastors with pastors who will not be expected to retire or move for the next 10–15 years. It requires leaving pastors in their current appointments if they will likely retire in the next decade. It requires patience on the part of the pastor, the local charge, and the bishop when a pastor does not thrive in the early years of an appointment.

Based on the above, I recommend that Annual Conferences set a goal of 10-year average pastoral tenures.

To meet this goal, we would need to make several changes to current practice and understanding.

1. Boards of Ordained Ministry should prepare current and incoming pastors to expect long tenures. 

Several current and former members of the appointive cabinet have suggested that most transitions are pastor-initiated. We should help pastors to expect tenures of 10+ years as normative, and to expect only two or three appointments over the course of their time in appointed ministry. Pastors who expect the itinerant system to serve as a system for steady promotions will have to reevaluate their understanding of itineracy’s purpose. Pastors who have used the itinerant system to quickly escape uncomfortable situations will have to learn how to work through difficulties and invest in congregations for their long-term benefit.

The expectation of longer tenures and fewer moves can provide many side benefits to pastors, their families, and their ministries. Harvard professor Robert Putnam observes, “[F]or people as for plants, frequent repotting disrupts root systems. It takes time for a mobile individual to put down new roots […] frequent movers have weaker community ties.”[9] This change in paradigm will be welcome news to many (potential) United Methodist pastors who have been wary of the disruption caused by frequent moves. Greater stability will likely lead to greater health for pastors and their families, stronger community ties for outreach, and better financial security for families of pastors with working spouses.

2. Bishops and their appointive cabinets should make appointments with the expectation that they are appointing for a minimum of ten years.

This will require patience during difficult transitions. As the results above show, even pastors who eventually see worship attendance increases frequently experience losses during their first several years in an appointment. Bishops and cabinets will need to urge congregations and pastors to continue working together, rather than offering an easy exit plan when either side is unhappy.

This will also require bishops and cabinets to resist using the itinerant system as a system for promotions. Pastors will need to remain in the same appointments for long periods of time, so the opportunity to use new appointments for promotions will be rare.

Finally, this could require new strategies for clergy whose churches decline in attendance. Longer tenures will expose clergy who are not able to provide the leadership needed to sustain a larger church. In some of these cases, clergy may lead churches to a point that they can no longer sustain a full-time elder’s compensation. This will require the bishop and appointive cabinet to determine whether it would be appropriate to initiate a part-time appointment (outlined in BOD ¶ 338.2.a.3) or to initiate a process for evaluation of clergy for effectiveness (outlined in BOD ¶ 334).

To move toward these longer expected appointments, appointive cabinets could move to a quadrennial regular appointment cycle. Outside this cycle, appointments would be considered exceptional––to fill voids due to retirement, death, or other unexpected events. This would free congregations and pastors from annual anxiety and conjecture about whether the pastor will be moved.[10]

3. District Superintendents should prepare congregations to expect long tenures.

This will require District Superintendents to have a high level of engagement with congregations during times of pastoral transition. They will need to communicate to congregations that appointments are intended for a long period, and they do not plan to respond to calls for new clergy leadership unless a pastor’s conduct or performance requires formal evaluation.

Because of these expectations for long tenures, a good transition and good fit between pastor and congregation will be imperative. Helping ensure good appointments will become the most critical duty of a District Superintendent. DSs will need to invest significant time and energy in knowing their pastors and congregations, especially in preparation for times of pastoral transition.

As stated above, these recommendations do not reflect the opinions of the Kentucky Annual Conference or the Conference Stats Team. They are only my opinions, based on the results of the current study.


Further Study

This research provides many opportunities for further study. Research above was limited to the Kentucky Annual Conference, churches with 150 AWA or more (for studies #1 and #2), and 2005 – 2015. By changing any of those variables, we could ask the same questions and obtain new results.

Simple next questions: Do other conferences, or even denominations, show the same patterns? Do smaller churches follow these patterns? Have these patterns been similar in earlier times, and will they be similar in the next years and decades?


Appendix 1 – Tenure and Transition in NFL Coaching, a bonus study

The importance of lengthening tenures and limiting transitions applies far beyond the church. A study of current NFL teams (using their ELO rating, as of 11/5/17) also shows a relationship between team strength and leader tenure and transitions.[11]

As with pastoral tenures, we may note that this is a two-way relationship. Success is likely to lead to longer tenures. But a comparison of the top 25%, second 25%, third 25%, and bottom 25% of all NFL teams shows a steady decline in median coaching tenure and a general increase in leadership transitions over the past 15 years. Median tenure of coaches in the top 25% is four times as long as the median tenure of bottom 25% teams.

With short tenures and frequent transitions, teams are unlikely to develop a stable and healthy culture. Though the head coach is not the only leader, he is the person in charge, and his consistent presence has a significant effect. Likewise, though the senior pastor should not be the only leader in a church, (s)he is the pastor in charge and has a significant effect on the stability and health of a church’s culture.

 



[1] Members: Teddy Ray, Paul Brunstetter, Tami Coleman, Chad Foster, Paul Frederick, Todd Nelson, Greg Survant

[2] Most studies below are for 2005 – 2015. Our team did not have access to reliable data for earlier years.

[3] Example: Gary Ball was appointed to Crestwood UMC in July 2006. 2006 was recorded as “transition,” 2007 as year 1, 2008 as year 2, and 2009 as another transition year, as the church received a new senior pastor in July 2009.

Crestwood UMC’s reported AWA increased by 8.5% in 2006, then decreased by 9.5%, 6%, and 9.8% in the following years. Changes for those years were recorded:

Transition: +8.5%
Year 1: -9.5%
Year 2: -6%
Transition: -9.8%

[4] Technically, this is an appointment to a 4th year, since our methodology counted the first appointment year as “transition.”

[5] Churches under 150 in AWA were not studied due to time constraints. We also felt the statistics for these churches were less reliable, since reporting has not been as consistent for smaller churches.

[6] These numbers only represent full elders. They do not account for a large number of licensed local pastors, provisional elders, or other clergy designations. The study intends to recognize different patterns in appointment-making across different districts. Though these numbers do not reflect all clergy, they serve as representative about appointment decisions in each district.

[7] Another 13 pastors were serving in 10th+ year of appointment in an associate role.

[8] By calculating professions of faith / 100 AWA, we normalize professions of faith for all church sizes.

[9] In Bowling Alone: The Collapse and Revival of American Community (New York: Simon & Schuster, 2000), 205.

[10] Thanks to Rev. Chad Bowen for this suggestion.

[11] My Bengals appear to be a sad exception.

How to treat and evaluate missionaries well

A friend sent this article to me recently. I heartily commend it to any of you who ever interact with missionaries. The author lists ten things missionaries struggle with but usually don’t tell people.

Our family served with a missions organization in Spain for only eleven months, and we knew it was short-term. Even still, we felt nearly all of these. We saw long-term missionaries there struggle with all of them.

(For what it’s worth, I watch pastors struggle with a few of these, too.)

That experience has helped us treat missionaries––and other pastors, where it pertains––with more charity. A few things that has included:

- Read newsletters and reply with empathy.
When we were in Spain, we sent occasional newsletters to friends and family about what we were doing. One friend, Barbara, replied to every single one. Some replies were only two or three sentences long. Even so, they meant a lot. Those brief replies were a nice reminder that someone from home was following and hadn’t forgotten us, as the linked article mentions.

For the missionaries we know, I now try to respond to their letters with a personal note. I especially look for something to celebrate with them, something to grieve with them, or something to pray about.

- Celebrate the things that may draw criticism or skepticism from others.
The author of the article is certainly right about the discomfort of sharing pictures from a vacation or anything else of the sort. He’s right, too, about anxiety over sharing results that may not sound impressive enough. When I see that missionary friends took a trip for fun, I especially try to celebrate that with them. When I see they tried something new and got a response (even a small one), I send a note to celebrate it.

- Scrutinize the integrity of the person and the credibility of their missions organization. Don’t scrutinize their budget or the exact nature of the work.
Our family has enough opportunity to support missionaries we know, so we’re not picking random people off a page. That means we already know them well enough to know if they’re faithful Christians and diligent workers. That’s of first importance to us. I’m happy to support someone like this, even if they don’t know exactly what they’ll be doing. Put a hard-working, faithful Christian on a mission field, and I’m sure something good will come.

Over the years, I’ve had a handful of requests for support from people whose work ethic or depth of faith was questionable. We chose not to fund those.

I also want to know that the missions organization someone is serving is reputable and has good systems of accountability in place. That makes more sense than scrutinizing the budget or mission plans of a particular missionary. The organization understands the realities of mission work better than I do. I’m wary of people trying to serve without the cover and accountability of a good organization.

When I see some of the expected costs for missionary living, I confess they surprise me and seem high. The costs for travel and language school often surprise potential supporters. I can now say that good language learning is essential and merits its significant cost. And I understand travel costs differently now. One emergency trip back to the States can break a missionary couple’s budget for years. The author of the linked article mentioned not being able to attend his father’s funeral. I was with a missionary who watched his father’s funeral by Skype. The physical and financial toll of an emergency round-trip were going to be too much.

The article above also mentioned intense scrutiny from church missions committees about the exact plans for a missionary’s work. I’ve talked to several missionaries who lament what they have to do and share with States-side missions committees to get their support. It often feels exploitative––pictures of dirty, hungry children and the like.

We should leave scrutiny about the details of the work to the missions agency. We don’t know the situation in many of these cultures. We don’t know what’s truly needed. And sometimes the missionaries and agencies don’t know either. What they really need is to do some exploratory work. That’s hard to sell, but essential to the long-term work.

- Prioritize long-term missionaries.
I’ll still contribute a bit to someone who’s going on a 10-day trip to Mexico or a 6-month trip to serve in the Philippines. But what I contribute is a small show of support. I try to save most of our giving to missions for the long-termers.

Having seen both, and having been much closer to the short-termer side, I believe the long-term work needs and deserves the lion’s share of financial support. Let’s be honest, a 10-day trip is probably better termed “cross-cultural experience” than mission. It does some good, supports the long-termers, and maybe whets someone’s appetite to serve in a bigger way. But it’s still at least equal part sight-seeing trip (even if the “sight” is a VBS in a third-world country) compared to the deep, hard work of long-term mission.

I know this is probably an unusual position, but I look for someone going on a short-term trip to be financially invested. Some people can treat a short-term missions trip as a semi-vacation that others will pay for.

So when anyone who’s considering a short-term trip asks me about fundraising, one of my first suggestions to them is that they find a way to self-fund a significant portion. When we went to Spain, we received support for about 40% and used savings for the other 60%. That financial support from others was an incredible blessing. But as short-termers, I wouldn’t have felt right about it if we didn’t pay for a significant portion ourselves. (And if anyone is looking to do something like this just as a get-away, not for the sake of mission, I urge them to find a way to pay for all of it. No “Go Fund Me” campaigns.1)

Hear me in this: I believe those short-term trips are (usually) good and important! I’ve taken them and encourage others to. I only want to communicate here that those trips make a tiny impact compared to the long-term work. I want our major financial contributions to support the major, long-term work.

- Your financial support is more than just financial support.
I heard this several times before, but I never really believed or understood it until people began giving us support. The financial support was great. But just as significant was the vote of confidence it represented. I remember a few friends who made commitments that we knew were significant sacrifices on their part. Some of those came at our times of highest anxiety and doubt. Those commitments said, “I believe in you” in a tangible way when we most needed to hear it.

- Do not treat missionaries as if they live on vacation.
They may live in a spot that you’d go on vacation. You may even go on a 10-day missions trip there, and it will feel a bit like vacation because it’s a break from your norm.

But for them, it’s everyday life. And because it’s in a foreign culture and often a foreign language, those everyday life things are harder. Even after several years of being there. While we were in Spain, the extra mental (and sometimes emotional) effort of going to the grocery or the bank or the Emergency Room (twice!) caught us by surprise. Simple things we take for granted in the States were taxing. It got easier as we went, but even in our final month, normal life required more energy than it does here. If we were both trying to put in full-time work hours and then live normal life, we couldn’t have done it.

Those who have lived there 20 years have obviously gotten much better at all this. But even for them, the work of normal living was more than it would be in their home culture. (This is also a good reminder for us in the States who know refugees or others who came from a different culture. Everyday life is more taxing for them than for us “natives.” Good to give them some extra grace.)

- When missionaries are in the States, welcome them with open arms and don’t expect too much.
I’ve talked with several missionaries who say their hardest times are the times back in the States. They’re away from home, staying in others’ houses, on others’ schedules, and often traveling a lot. And then those receiving them assume that they’re on vacation.

That experience has helped me ask a lot of questions that begin with, “You don’t need to give me the acceptable line here, just tell me the truth…” And then ask questions like, “We were thinking about setting up this event while you’re here. Would that be more of a blessing or a burden to you?” “How can we arrange your time and living situation here so you leave refreshed, not tired?” “Is there food you’ve been craving or food you’re sick of?”

 

If you didn’t, you should read the article linked at top. If you found these suggestions helpful, share them with a friend, a pastor, or someone on your church’s missions committee.

I’ll open the comments on this post for any of you to provide other suggestions (or critique mine).


  1. Linked campaign is a parody. Please don’t donate!

Can an elephant give birth to rabbits?

rabbit - elephantA few years ago, BarnaBooks put out a book titled The Rabbit and the Elephant: Why Small Is the New Big for Today’s Church

The premise of the book: If you put two elephants in a room together and close the door, in three years you may get one baby elephant. Put two rabbits in a room for three years and you better watch out when you open the door. There’s the potential for just over 100,000 rabbits.

And then there’s the issue of history. Historically, the church’s growth has looked much more like rabbit reproduction than elephant reproduction. Early Christianity spread by the increase of new, small churches across the land.

No one should know a history like this better than Methodists, whose circuit riding preachers spread the faith across England and the United States by establishing new churches everywhere they went. It’s telling that when Methodist preachers met with their district superintendents in those early days, they were to report how many churches they had started. Now, they must meet with their district superintendents to receive permission to start a new church. What a change in roles and assumptions!

I come across a lot of people who agree with the premise of The Rabbit and the Elephant. I get the sense that more and more people in the Western Church are coming to see the “strategic advantage” of spreading like rabbits.

Not just a different strategy, a different organism

What I’m not sure is taken into account: rabbits and elephants are different organisms altogether.

An elephant can’t survive if it’s the size of a rabbit. Baby elephants are ~260 pounds at birth. We see that mentality plenty in the church: “You need at least 75 people for critical mass to start a new church.”

And a rabbit’s health isn’t measured by becoming the size of an elephant. What do you call a 15-pound rabbit? Obese.

The difference between rabbits and elephants isn’t just size, but the very makeup of their internal systems. The same is true of rabbit churches and elephant churches. A typical American elephant church will spend about 50% on staffing, 20% on debt and property expenses, and the other 30% on programs, missions, and denominational dues (give or take 10% on each item). Though they all differ, elephant church staff/leadership structures are relatively predictable: senior pastor, discipleship, missions, music, age-level ministries, and administration.

Look at the budget and leadership structures of the early churches and the early Methodist movement, and I bet you’ll find a significantly different internal system.

What are America’s small churches? Rabbits or little elephants?

Most of America’s churches are relatively small. The mega church isn’t the norm. So you might say that most of our churches are more like rabbits. I don’t think they are, though. I think most of our churches are very little elephants. In fact, they might be such small elephants that their odds of long-term survival are pretty slim.

Look at our little churches and you’ll see budget allocations that are roughly the same as the big ones, though they may be skewed because the churches are too small to handle the needs of a typical elephant structure. Look at their leadership structures and you’ll see something quite a bit like those elephant churches, though three people may be filling all of the positions, and some (e.g., youth ministry) may be future goals rather than present realities.

Look at our little churches’ aspirations, and you’ll see a little elephant mindset. If they could, they would become full-grown elephants, with a 50-person choir and the VBS that everyone in town wants to come to. They go to conferences at jumbo elephant churches to learn how to do things like them. Their denominational leadership sets elephant-like goals for them (i.e. growth = success).

Can an elephant give birth to rabbits?

You see, I think a lot of people in the American Church see the strategic advantage to rabbit-like multiplication.* But they’re still elephants. They think like elephants, they act like elephants, and their “success” is judged on elephant scales.

Which leads to my question: can an elephant give birth to rabbits? I’m dubious. I think it’s as likely for God to create a rabbit ex nihilo as it is for God to bring forth a rabbit from the womb of an elephant.

I know I’ve more clearly defined/identified an elephant church than a rabbit church. I’ll save further definition of the rabbit church, and my reasons for preferring its nature, for the comments or a later post.

I’ll close with a great quote from “Messages from the Chinese Church: An Army of Worms” [pdf]:

It will not be an army of elephants that marches into nations like Saudi Arabia, Afghanistan and Iran with the gospel, trampling down the strongholds. Sometimes it seems as if a lot of mission effort consists of “elephant” plans – huge and grandiose strategies for overwhelming the devil’s strongholds and making him surrender his captives. But it is easy for border guards to detect an elephant entering the country! It makes a lot of noise and is impossible to hide. Elephants are easy to catch because they move slowly and are so visible. This seems to be how much mission work is conducted today. (Please understand we are talking in generalities here, for we know many of the Lord’s people from all around the world have faithfully been
laboring in these difficult nations for years. God bless them!)

[…]

While an elephant cannot advance into sensitive areas, little worms and ants can go anywhere. They can go into temples, mosques and even into king’s palaces.

I’d love to hear your thoughts on this. Agree, disagree, want to ask a question?

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* Although let’s acknowledge that elephant-style growth — two elephant churches create a baby elephant every three years — would be breathtaking compared to current rates of new church plants. The reason we’re not seeing even elephant-like growth: giving birth to a 260-pound baby elephant is no easy task. And it requires a healthy elephant to begin with.