Week 10

Given to Hospitality by D. Hardy Ashbury

The author's premise is that hospitality should never be limited to the first visit, month, or even year of a person's journey with a worshipping community. Hospitality must be part of everything the community does and its ultimate goal is the building of relationships, with Christ and within the community. In her introduction, the author says that hospitality is the major determinate in whether visitors return and eventually become assimilated as vital and productive church members. Like other authors, she believes hospitality must be genuine. When hospitality is anything else, it can act as a repellent driving away those we most hope to engage.

Offering numerous scriptural references that express how critical hospitality is to relationship building, and the work of salvation, the author examines what she calls the seven levels of involvement and the minimum depth of hospitality needed to help a person progress from one level to the next. The ultimate goal for the author, is to have the community engage the person who is seeking so to build a relationship that leads then them to a relationship with Christ. As relationships deepen, so too does a person's commitment to Christ and the community. The depth of commitment envisioned is not just regular Sunday attendance, but a life that helps draw others into relationship so that they too may know salvation in and through Jesus Christ. The seven levels of involvement are:

7. Commitment (Ministry)

6. Education (Lay Minister Training)

5. Cooperation (Volunteers Services)

4. Participation (Begins friendships)

3. Evaluation (Checking validity of what they find)

2. Investigation (Learning what is being offered)

1. Consideration (Initial Visit, Seeker)

Everyone starts out seeking. What they are seeking, they don't often know, they just know that something is missing. First impressions are critical in this level. Whether it is the website, the church appearance, the greeter at the door, the music, or the message preached, if they do not feel invited by what they see or hear, they will keep looking. It is hard to overcome first impressions if they are less than welcoming.

Should they decide to return, next comes the investigation level. This level is where the person begins to explore what is being offered. Questions often asked at this stage include, was the first impression valid, and what does the community offer the individual. Proclamation of salvation is important, hope is essential, but most people who are seeking aren't initially looking for this, they are looking to fill a void in their lives with something tangible long before they are able to see this void is filled by something more spiritual (a relationship with Christ). Invitation is an important tool of hospitality at this level as the person must feel welcome to participate in what they find or to ask questions.

Once an invitation has been accepted, the next level is evaluation. Does what they experience measure up to their expectations (regardless if they are self-imposed or promoted). Is what they find genuine, does it meet their need, does it challenge them to continue their journey? This is the level trust develops and relationships begin. If the answers found feel more like hoops to jump through, than a shared experience, or they feel like they are being asked to do something they can see other members are not doing, then the person is unlikely to move any deeper in their involvement.

Should a connection be made (the author suggests at least three connections or relationships) then the chances a person will move from evaluation to participation increase dramatically. A problem many communities face is that once a person enters this level, the community begins to see them as a member and it focuses its attention on the next person. People can spend much of their lives at this level, operating on the fringe of parish life. They may help with a soup kitchen, donate during clothing drives, maybe even help with the maintenance of the building, but unless their relationship with fellow parishioners begins to guide them into relationship with Christ, they will not be able to make the transition to the next level.

Once a person begins to develop their relationship with Christ, there is a sense that they will begin to move of giving something to giving of themselves. This is known as the cooperation level. In this level, the person begins to discover their gifts and explores how they might be used. The cooperation is between the individual and the Holy Spirit. With the right encouragement, through the relationships already developed, the person looks beyond themselves and the personal satisfaction of their efforts to genuine service to others on behalf of Christ. The trust that has developed enables them to let go of their own needs so that they are better able to embrace the needs of others.

Individual efforts in the cooperation level, while growing in diversity and meaning, may still be somewhat superficial in nature. Yes, they are deepening their relationship with Christ and they are serving in ways that they might not have envisioned earlier in their journey. However, it is in the education level that they really learn about ministry. It is imperative that people be given the opportunity, in a save and welcoming environment, to struggle with the differences between service to God and service to self. In this level, the training offered should help the person find the place their gifts meet the greatest need. Once they have found their niche, the next experience they will encounter is seeing the difference God is making (thought them) in the lives of others.

Seeing what God is doing through them, a person moves from being a servant to being a disciple. It is at this level a person makes a commitment, not just to the community, but to Christ. "Newcomers cannot ascend the seven levels of involvement without help and encouragement" from others. The author believes that genuine hospitality enables a person to ascend the first six levels in about six months. While the step to the last level is dependent upon the Holy Spirit, an environment that surrounds a person with visible and real examples of what this commitment looks like is made possible when hospitality permeates each and everything the community does.

The path from consideration to membership will be different for each worshipping community. However, to help the newcomer navigate it, the path should be clearly identified and be one that all members follow. Along their journey, the newcomer must feel welcomed where they find themselves and invited to take the next step in faith.

Week 9

Making Your Church More Inviting by Roy M Oswald

This book was a bit different than some of the others on our sabbatical reading list. It is not a book filled with 'things to do'. Instead it is a workbook for use by parishes to "explore ways in which church members can invite and welcome others to their church with integrity, authenticity, and ease". As other writers have emphasized, hospitality is not something that can be faked or manufactured. If it is to be realized by guests and visitors alike, it must be genuine. The author strives to help parishes find their genuine forms of hospitality, in other words, being who they truly are, not trying to develop a facade that entices people to become part of something they would like to be, but offers those God sends the parish a real image of who they are.

Through a 15 session process, the author guides a group of individuals through an assessment of the parish's current practices to identify those areas on which they can build, and those areas needing some work to overcome the obstacles every parish faces as it strives to grow. Interestingly, the author begins with a summary of the types of churches and addresses some of the same underlying, often unseen, barriers to growth that the author of Raising the Roof highlighted. Before undertaking such a process, like others, the author also agrees that the community must desire to grow. Such growth must be desired, not to balance the budget, but to help others to enter into and grow in their relationship with God through Christ.

What makes the process described by the author different than others I have encountered, is that there is an intentionality given to prayerful discernment. These are not simply brainstorming sessions to develop a list of programs and processes, that in the end up sitting on a shelf; they are not tools to use to force change upon a community that does not sense a call to change; and they are not a means through which clergy can pass the buck to others. Each session is intended to help its participants identify the parish's ministry to both those who God sends and those who are already part of the community. Why the two pronged approach? Mostly because once a person has made the decision to become a member, some communities turn their attention to the next person they hope will decide likewise. When this happens, the welcoming feeling a new member once enjoyed begins to fade and they begin to feel unimportant, maybe even invisible. Once these feeling have taken hold, it is only a matter of time before they begin looking for the preverbal back door. At the heart of this author's message, like so many others, is the need for relationships and engagement. In modern vernacular, they need to not only feel the love, they need to be able to express it too.

Ideally, the workshop would be made up of eight to ten people, some of whom are current leaders in the parish; and others, whose gifts and passions for inviting and welcoming, bring an authenticity and integrity to the process that helps the end product truly reflect the community's visible, and invisible, presence and being. The team should be multi-generational and comprised of both new and long-time members alike. It should also be as diverse as the parish so to include the voice and perspective of the various groups within the community. Unfortunately, the reality is that to build such a team would be next to impossible. So parishes are encouraged to begin where they are able with those who feel most called to take on the commitment of 15 sessions, and those who are open to the possibilities such discernment reveals. Only in this way, is the end result genuine.

I will not cover each of the fifteen sessions in this review. Suffice it to say, the questions tackled during each session (which the author envisions as 2-hours each) are intended to peel back the layers of the onion we call hospitality to get to the core of what binds us together and to then let go of the stuff we have allowed to contain it or even hide it from the view of both those whom God sends us and from ourselves. One area I found enlightening, was the session looking at the parish expectations (both written and unwritten) for membership. Others have written about this but none have addressed it as directly as this author. If we say all are welcome, but choose to acknowledge only those who look like us, think like us, or who are willing to be controlled by us, we are not really an inviting church; and those who enter will sense it quicker than we realize it.

Another area that the author delves into is how the parish interacts with and engages youth. Youth programs on Sunday mornings, or during the week, should not be childcare services; nor should they be without substance. Youth have questions they want answered just as much as adults do; and a community that fails to provide them with an opportunity to ask those questions, and a safe environment in which to do so, will find that once they lost the interest of the child, the parent's interest is soon to follow. Likewise, if adults are not comfortable seeking the answers they have, then no matter how engaged the youth are, the possibilities of them becoming participating members of the community are slim. On the flip side, when a parish focuses heavily on youth, or families, what happens when adults without children, or without a spouse, find their way into the community? Even if they are able somehow to develop relationships with members, and ideally one with Christ, unless a person is able to break through to the inner circle of the community, they will remain on the periphery at best; or seek deeper relationships elsewhere.

Based on the author's method of helping a parish find ways to invite and welcome new members (and to further engage those who are already part of the community), I believe what the author is saying is that a key deciding factor in a person's commitment to becoming a fully participating member of the community is the image of the community we portray. If the image is genuine from the start, if there is a clear path to follow to get beyond any barriers to relationship, and if what people find is what is expected (and hoped for) then the chances of a person making such an commitment increase dramatically.

The bottom line, what I take away from this author's work, is that inviting is not something we do once in a lifetime, it must be continuous and done for the right reasons. Likewise, welcoming (or hospitality) does not end at the front door, but must be part and parcel of all that we are and all that we do. While the smile on our face is important, it cannot just be something we do when we know we are being looked at. The joy a smile reveals must be genuine, because guess what, we are always being watched. Not just by God, but by all those around us. When the joy we express is real, it shows. Something I have taken away from all my readings thus far, when this type of joy is encountered, people want to embrace it, they want to know it for themselves, and they want to share it with others.

Next week's review: Given to Hospitality by D. Hardy Ashbury

Week 8

Raising the Roof by Alice Mann

This book was not on the original sabbatical reading list. However, after reading so many books discussing the need for a program of intentional hospitality, and the impact such a program can have on a parish's life, it seemed wise to read a book that takes a hard look at the changes that accompany the growth that follows the transition of guests from observers to active and participating members. The focus of this author was on the changes .and struggles experienced as a parish moves from pastoral to program in size.

At CHS, we may feel in many ways that we are already a program church. We have ministries, we engage the community in various ways, we offer parishioners opportunities for spiritual growth and support, and we have a ever expanding need for additional clergy support as the single pastor model is slowly being stretched to capacity. All these are signs of a church in transition. Still, we at CHS are not quite there yet; we are more what the author describes as a church who has reached a membership plateau that cannot be overcome until we address the passive barriers that exist.

These barriers are not unique to CHS. In fact they are very common in community dynamics. Before I continue, it might be worth a moment to describe where we are. According to the author's metrics, we are a growing pastoral size parish. Our average Sunday attendance is between 100 and 150 (before sabbatical we were averaging 115 each weekend), we have a single pastor, a part-time administrator, a janitorial service, and a part-time organist. We also have a steady number of guests and our guest retention rate is near 25% (meaning 1 in 4 become active and participating members). Our growth exceeds departures, but not by a whole lot. Add to this a heavy reliance on the pastor to care for and be present during moments of crisis for each member and the desire to have the pastor be part of the various parish activities, puts us right at the cusp of making the jump from pastoral to program.

So what holds a parish back from moving from where we are to the next level? There are of course the active barriers we need to overcome; barriers that revolve around power and control. In some parishes it is the laity who struggle to hold power and in others it is the clergy. While both have the same desire, to see the parish succeed, one or the other thinks their vision of success is the more correct one to hold onto. With the help of an outside moderator, and with prayerful discernment, most parishes can overcome these barriers. The barriers that are harder to overcome are the ones unseen by the parishioner, but are obvious to the outsider looking in. The author calls these passive barriers and then goes on to list six that negatively impact growth more than any others.

The first is that the parish has a desire to move beyond the four walls of the church in both service and in the desire to bring new people into the community; however, there is no plan to do so. Waiting for people to find the church instead of taking the church to where it can be seen is a real problem in many parishes. No matter the amount of newspaper advertizing, or how flashy a website is, if a parish sits back and waits, it will never really grow. Just as programs of hospitality must be intentional, so too must programs of invitation. We cannot be so focused on strengthening the current membership we ignore those were are called to reach. Therefore, to overcome this barrier we must be out and about sharing, inviting, and being the body of Christ.

The second barrier to overcome is the struggle between quantity and quality. At the heart of this barrier is a parish's belief that the higher the quality of the worship experience, the more people who will want to be part of what is happening. Unfortunately, that is not always the case. A parish that offers a great experience (whether it be a powerful praise band, heavenly choir, or even a liturgical rich offering) yet lacks depth will find that it can too will not keep guests for very long. Once the feeling wears off, if there is nothing that helps the person make the connection between worship, community, and Christ, then they will simply continue their search for that special feeling. To overcome this barrier, we must offer sound preaching, spiritually uplifting ways for people to connect (think build relationships) and a worship experience that is true to who we are.

The third barrier is one most parishes don't even consider, seating. If people are packed in the pews, the guest will feel like there is no room for them. Conversely, if they attend a service where the pews are nearly empty (no matter how exciting), they will feel there is no life in community. The tipping point the author sites as passively unwelcoming is when 80% of the seating is either filled or empty. Worth noting, this is not 80% of the fire marshall seating capacity (approximately 24-30 inches per person); it is based on at least 36 inches per person. People have not only grown larger physically, but the desire for personal space has become a real issue for many. To overcome this barrier, either add another service or use a space for worship that gives the guest a feeling of 50% filled.

The fourth barrier, is another one that on the surface doesn't seem to have a very big impact, but in reality presents a real challenge to growth; that is, the parish is not staffed for growth. This is not just an issue of paid staff. It includes the number of volunteers in leadership roles. Overreliance on the 20% who tend to give generously of their time or just the abilities of the paid staff, shows the guest that there is no need to be actively involved or that there is no place for them should they desire to be. As other writers have discussed, most people want to feel they make a difference, if there is no way for them to do so, they will find somewhere else where they are needed. To overcome this barrier, begin by engaging more of the membership and encouraging active participation. Secondly, if there is a growing need, expand the hours of a staff member or hire additional help. This may require a step of faith for parishes, but the benefit realized is well worth the commitment.

This leads directly into the fifth barrier, one that has stopped more parishes from growing than some of the above. This barrier is a budget that is designed for sustainment instead of growth. This is more obvious to an outsider who is not used to the wobbly handrail, or the dim lights used to conserve energy, the poorly maintained church grounds, or the out of date bathroom fixtures. If the community is using its resources to only take care of the big things, and leaves all the little things just good enough, it shows. Likewise, a budget that focuses on the needs of those who are already members, and that does not intentionally look to bring in new members is a budget destined to run dry. We don't bring new people in for their financial contributions, we bring them in to know Christ. However, once they make the connection, they often wish to find broader ways to use the gifts and blessing they have been given to do even more. Where does one begin, in faith. Moving beyond the typical 50% of active membership who pledge something, to a number closer to 75% will give the parish more than enough to reach out into the community to invite and engage those who do not yet have a relationship with Christ.

The last barrier is probably the hardest to overcome. For many parishes, the change in intimacy between clergy and parishioner becomes the most significant barrier to dynamic church growth. Members desire growth, but are unwilling to let go of what makes the community so special to them. The end result, guests are starred at, and despite the smiles of welcome they receive, the underlying message is that they are not really welcome. This is not just a problem for the laity. Clergy too can have such a desire for personal relationships they fear growth knowing that to do so would mean they have less personal interaction with those they serve. The only way to overcome this barrier is for laity and clergy alike to agree that the community has a desire and a calling to grow.

In chapter four, the author begins to outline a program of discernment that addresses this key limiting factor to growth. This is not a 15 week program that uses a checklist, but a year-long discernment of who, what, where, and how the parish is called to serve. A few years back, Kevin Kostner made a movie in which he felt called to build a ballpark in the middle of a corn field. The underlying message, build it and they will come. When it comes to church growth, it requires more than just building, there has to be a plan on how to deal with those accept our invitation. While the plan the author provides is sound, a parish unwilling or unprepared for growth will simply not grow, even if the plan is followed religiously. The question for CHS... Are we ready to grow?

Week 7

Lasting Impressions by Mark Waltz

In the opening chapters I found myself excited about the author's emphasis on encouraging guests to become connected to God and the worshipping community. His passion was centered around the truth that "all people matter to God, all people". I was also pleased to hear him describe the building of relationships as a journey and not a process. Many churches he says seek to create a process that takes people from where they are to where the congregation believes they should be. The problem is, that not everyone is able to get from A to B in the time most congregations believe it should take. I liken his hypothesis to the game of chutes and ladders. Having a path to travel is important, but some people will take the shortcuts up the ladder and some will slide backwards, either to avoid an obstacle or commitment they are facing, or because they slip backwards due to worldly influences. When a path is too rigid, while its intent is to provide both a comforting and safe path, it can be so overwhelming that those traveling it look for a way to get off of it as soon as they can.

Most people the author says "need time to connect, to develop trust, and to share in an agenda". Churches that seek to push people along a preconceived timeline will undoubtedly fall short and drive away more people than they keep. When growth does not exceed decline, the church is headed in the wrong direction; a direction that leaves the building hollow and empty, even if there are people still sitting in the pews. To give people time, the author favors what he calls on-ramps. I have used this term before and in the same way as the author. On ramps are those ways people move from outsiders to full participating members of the community. These on-ramps can take a variety of shapes. However, one thing they all have in common is that they are intentional and designed to offer easy and non-committal ways to engage in the ministry of the church and make it their own. These on-ramps also are about introducing people to one another so that the relationships formed help participants know and understand God's grace as it is revealed through one another, an ultimately through Christ.

When developing these on-ramps, the author is quick to point out, too many choices and people will be more likely to pass them all by. Not because they do not want to get involved, but because there are too many choices. To show the dynamic of this phenomenon, the author talked about going to a restaurant that has a multi-page menu. If there are too many choices, it can be overwhelming and the person may either abdicate their choice to the waiter's recommendation, order something they are familiar with, even if they can't find it on the menu, or if they haven't made a commitment by sitting down and engaging the waiter, they may simply go somewhere else where the choices are less daunting. On the flip side, too few choices and the person will feel there is no freedom of choice, and opt for someplace where their ability to choose is more easily found.

For these reasons, the author encourages communities to develop on-ramps that give people the opportunity to find the path most comfortable to where they are along their own faith journey. The primary ramps offered should be focused in time and scope, including both short and medium levels of commitment. Deeper commitment comes with time and is not the impetuous behind on-ramps. Seek this deeper commitment too quickly and one is sure to scare someone away; don't seek it at all, and before long, the same person will grow tired of wandering and seek a deepening relationship elsewhere. For this reason, on-ramps need to be "visible, easily accessible, and inclusive". If we want people to take the next step on their faith journey, with us, they are more apt to do so when they feel the place they put their foot is stable and safe. One way to overcome their anxiety is to avoid overuse of church language. Putting things in the language of those who are listening, instead of those who are speaking, invites and encourages those who would otherwise be overwhelmed by a call that they cannot understand. For instance, telling someone to go through the undercroft and take the stairs to the narthex, grab a bulletin and have a seat in the sanctuary would be too like the menu with too many items, just too much to take in.

This does not mean it is better for the church is to use jargon, slang, or to speak in a voice that does not speak from the soul. The community must be true to itself. However, when our language and our traditions, are more important to us than the relationships we can have with those God sends to us, then we have a problem. People want to know they are valued, and telling them they are not important until they learn the inside nature of our community, tells them they are not really welcome. That, the author points out, is not the lasting impression we want to instill in those who join us along our journey. Instead, we should desire to show them how they can make a difference, how they can take part in the work of the church while still become comfortable with the church as an entity. On-ramps make it easy for them to do this, especially when the on-ramps invite people to give something a try without long-term commitment.

Commitment comes over time as connections are made, trust develops, and people begin to see the agenda (the ministry) as their own and not someone else's. For some this happens quickly, for others, it just takes time. The challenge is laying out a path that gives them the time they need to sort through life's demands and God's grace.