Raising the Roof: Overview: Trends

Alban tracks societal trends with an eye on how they affect congregations. Here is a short list of broader trends.

Sociocultural Trends

Diversity in ethnic and cultural backgrounds
Diversity in behavior and lifestyle
Separation of age groups
Gender and sexual identy issues
Globalization
Reduction in civic participation

Economic Trends

Market Economy
Gap between rich and poor widening
Religion part of consumer culture

Education

Widening gap

Science & Technology

Internet
People living longer
Environmentalism valued

Religion

Spiritual hunger
Protestantism less dominant
Suspicion of institutions

Here are some trends in the Mainline (excerpted from the book):

Congregations are Changing

Membership in the mainline is aging. It has also generally been losing members for some time. Participation and financial support have also been declining. Mainline congregations need to serve both long-time members and newer, younger members, who have different expectations. As a result of these pressures, some congregations are engaging in experiments with new models of ministry, such as mega-churches, “alternative” services, evening services, and so on. Other congregations are attempting to hold fast to earlier models.

Parishioners express a desire for a more intense feeling of community, yet they have difficulty defining or finding exactly what they mean. Small groups have been a major effort to address this need in congregations.

Teenagers and young adults seem disconnected from mainline congregational life. There have now been several generations of biblically illiterate youth, and even those within the churches are not necessarily trained in the basics of the faith or the denomination. Major efforts to revamp youth programs are underway.

Some observers see an increasing sense of tension and conflict between clergy and laity. This may arise around financial issues, issues of authority, or other matters. When problems do occur, they often seem a result of confusion and lack of understanding. For example, in the financial area, laity and clergy may not have the same understanding of the financial resources a pastor needs. Because new leadership models are emerging for both clergy and laity, it may be unclear who has authority to make a particular decision or organize a congregational ministry program.

Finances are a huge concern for congregations—with some falling below the minimum level to continue operations. Yet there are also creative new movements such as coalitions, church-to-church loan programs, or organizations of endowed churches seeking cooperation and mutual advice to address the economic needs of their own and other congregations.

Congregations are undoubtedly here to stay. As religious people continue to focus locally, the local church will remain primary. However, congregations may dramatically change shape. They may merge into denominational clusters; become ecumenical congregations; hire several part-time clergy; increase lay ministry; offer radically new types of services; and/or reprogram their ministries to reflect the aging of their members. Observers such as sociologist of religion Nancy Ammerman argue that perhaps more than anything else, congregations are shaped by—and must take account of—member transience and movement.

Denominations are shrinking

Mainline denominations struggle with issues of diversity and identity. Signs of major change have abounded: membership loss, downsizing, restructuring, and a decline in financial well-being.

Members of local congregations have only a vague notion of what a denominational headquarters does. Denominational leaders are buffeted by criticism from every direction. Many are searching for new understanding of what it means to be a denomination in late-modern America. Some would interpret these trends as a breakdown; others as an indication that religious faith may be moving out of a bureaucratic age back to its roots in small, local groups.

Denominational identity is not a major concern of many congregations. Denominational barriers are increasingly permeable, with church choice for many people based on factors like location or style rather than denomination. Many local congregations seem to practice a sort of natural ecumenism. Some analysts would say that this is not a “real” ecumenism because it has not developed out of deep theological conversations; others, taking a more experiential approach, affirm the validity of this sort of ecumenism. Congregations wishing to be ecumenical are searching for resources.

Interest groups and networks exist across denominations. These often form around social, political, or personal-lifestyle issues. Examples include the “green movement,” groups focusing on women’s issues, and groups based on sexual affinity or attitudes toward abortion.

Bilateral and more broadly based talks between and among denominations are bringing them closer together. There has been interfaith cooperation on such concerns as the environment and aid for refugees.

The role of middle judicatories is evolving.

Decline in finances and increase in local congregational focus are giving rise to redefinition of judicatory roles. Leaders are experiencing a loss of morale as they deal with cutbacks in resources and increased competition among resource providers. But there is also energetic experimentation going forward to revising judicatory roles, for example, moving away from programmatic focus to other supporting and coordinating activitities.

Clergy roles are evolving.

The place of clergy in the society and in the congregation continues to change. In addition to role confusion, there is the general loss of esteem that has affected many former authority figures. Yet many older or second-career people feel called to ministry, to which they bring gifts of experience and wisdom. In general, clergy leadership in the mainline mirrors the aging of its laity. If the enrollment of older persons in seminary is not balanced with an increase in younger seminarians, the mainline will have problems in future years with inadequate numbers of clergy.

The entry of women into ministry is changing its face forever. In 1972, 10% of seminarians were women; in 1993, 31%. Women have brought creative new leadership styles to the church. Yet they still occupy few top positions in “tall steeple” churches or in denominations.

Seminary education is also changing. Theological schools are beginning to require a pre-entry level of basic church knowledge; are expanding programs such as off-site learning; and are introducing new recruitment plans to attract younger students. They also are making spirituality a more central part of the educational experience, a focus encouraged in new accreditation standards adopted by the Association of Theological Schools. Some seminaries are working more in groups or clusters to avoid duplication of offerings and resources.

Laity are searching

Laypeople, especially women, says sociologist of religion Wade Clark Roof, are filling new leadership roles and introducing new concerns, such as holistic health and increased integration of faith and life, into congregational awareness. There is confusion as new styles of leadership develop. Both clergy and laity need resources to help them define their respective roles.

Laity are searching for connections to other types of resources they want, especially in areas of spirituality. They often turn to “new religions” while unaware that resources exist within their own faith tradition.

Conclusion

It is appropriate to end this scan with a reference to searching. We are all searching, really. What we find depends on how we search. The U.S., along with the rest of the world, stands not only on the brink of a new century, but on the brink of an era during which reshaping of identities will predominate. The many seemingly contradictory movements and trends cited here suggest the many alternatives for that reshaping process.

People do not want pat solutions; they want to find answers in creative combinations. More choice is required—but more options are available. This transitional time offers a unique opportunity for close reexamination of mission—what we might call “mission in movement.” This is as true for the Alban Institute as it is for the congregations, groups, organizations, judicatories, and denominations that it serves.