Shepherding the Seriously Ill: 3 Workshop Takeaways

Shepherding the Seriously Ill: 3 Workshop Takeaways

By Bethany Slack, MPH, MPT, and Evangeline Kennedy

Serious illness brings up serious questions—for both patients and their families. Individuals facing the end of their life often call on Christian leaders for support in their time of grief and questioning. With the right training, pastors and other caregivers can play a crucial role in helping medical staff and family decision-makers honor the ill person's wishes in a manner consistent with his or her beliefs and values.

In April, Emmanuel Gospel Center, in conjunction with Greater Boston Baptist Association and Blue Cross Blue Shield, facilitated the workshop Pastor, Will You Pray For Me? Shepherding Those with Serious Illness. Bethel AME Church hosted the morning workshop, which featured local pastors and clinicians as speakers. The gathering gave pastoral caregivers:

• an orientation to the world of end-of-life care

• a tool for open communication between pastoral caregivers and seriously ill congregants

• an opportunity to network with diverse pastoral caregivers shepherding the seriously ill in their faith communities.

Pastoral caregivers from 15 local churches and organizations from Greater Boston gathered to discuss helpful approaches and tools for shepherding individuals with serious illness.

TAKEAWAYS

We asked participants what elements and discussion points of the workshop were most valuable to them.

1. Talking About Serious Illness Presents Emotional Challenges

Caregivers, patients, and their family members experience mental and emotional obstacles to serious illness conversation.

Workshop participants spoke of their sadness, emotional ties to patients, and their desire to engage more confidently and proficiently in conversations around serious illness.

These caregivers also noted that the patients and families were often reluctant or completely unwilling to deal openly and realistically with the situation. One participant said "Some people don't want [to] talk about these issues/answer these kinds of questions. Sometimes they don't know how to think about [it]." Disagreement between a patient and their spouse adds another layer of emotional challenge to such conversations.

Another noted the challenge of talking openly about serious illness amidst "fierce reliance on a miraculous healing."

However, participants mentioned the Conversation Guide (described below) as a helpful tool for approaching these anticipated barriers.

2. The Conversation Guide Helps

The "Serious Illness Conversation Guide" for caregivers was the most important takeaway for many participants. The Guide offers a list of specific questions as a tool for initiating and navigating serious illness conversations.

The caregivers valued the Guide content as well as the opportunity to practice using it through role play. One participant responded, "I need to ask some people some of these questions now!"

Some also appreciated the specific directives for using the Conversation Guide, including that:

• repeating the same questions is effective

• having the Guide in hand during conversations is perfectly acceptable

“Every situation is different and should be approached prayerfully.”

— participant

Panel discussion: (left to right) Dr. Michael Balboni (speaking), Dr. Janet Abrahms, Dr. Gloria White-Hammond, and Dr. Alexandra Cist.

3. Medical Decisions are Spiritual

Participants valued learning about clinicians' and pastors' complementary roles in helping Christians navigate decision-making consistent with their spiritual beliefs. One person summed up his/her thoughts with a quote from Dr. Michael Balboni, "Medical decisions are spiritual decisions."

The degree of overlap between the medical and spiritual spheres in serious illness decision-making surprised many participants. One caregiver was struck by the number of Guide questions he perceived as “clinical”. Another appreciated hearing the perspectives of the four-person panel, which included individuals working as physicians, pastors, or both.

“Medical decisions are spiritual decisions.”

— Dr. Michael Balboni

Another participant summed up the event as, "Every situation is different and should be approached prayerfully."

TAKE ACTION

If you're a pastoral caregiver interested in learning more about shepherding those with serious illness, consider joining us for our next workshop!

Connect

Connect

Learn More

Some Thoughts on Ministering to the Sick and Dying - The Gospel Coalition

"Where's God?" Counsel for the Sick and Dying - Biblical Counseling Coalition

Pastoral Visitation Resources - Head Heart Hand

Bethany is EGC's Public Health & Wellness research associate. Her passion is to see Jesus’ love translated into improved health and health justice for all, across the lifespan and across the globe.

Evangeline Kennedy was a Summer 2018 Applied Research and Consulting intern at EGC. She studies Public Health and Spanish at Simmons University. Her heart for the city continues to grow as she sees the vitality and vibrancy present in Boston and the work God is doing in churches and among Christian leaders.

A Bigger Fire: 2018 New England City Forum

A Bigger Fire: 2018 New England City Forum

By Kelly Steinhaus, Director of UniteBoston

New England has the reputation of lacking a Christian presence. But my experience shows otherwise—Christians in New England are some of the most faith-filled, gospel-driven people I’ve ever met.

At times, I get discouraged by what I think I should see of gospel impact in New England. But when I come together with other Christian leaders, my perspective changes. I get filled with faith and excited about how God is at work in our midst.

For this reason, I love working with UniteBoston and the New England City Forum. Within the walls of our churches and church networks, we can feel isolated. Coming together, we can see the larger story of God’s movement emerging.

 

Learning Together at the New England City Forum

This year’s City Forum brought together 96 leaders from 17 cities throughout New England. Many participants expressed to us how refreshing it is to be with people from different settings with similar visions and goals.

We heard city presentations in the morning from New Haven and Springfield. In the afternoon, we hosted a “world cafe” style discussion, where people chose topic tables to discuss and collaborate on how to advance the gospel in New England.

We then asked participants in the forum to share with us what they took from the day that would most impact their ministry. Here’s what we learned.

1. God is on the move across New England—but we don’t hear about it.

We asked participants why they came to the forum. The most frequent reason they shared was to discover what God is doing more broadly in New England.

“I felt led to get out of my comfort zone and engage with others,” said one, wanting to “know New England better and what God is doing here.” Another attended “to learn about what God is doing in New England and meet some of the people He’s doing it through.”

Looking back over the day, one participant responded with the observation, “God is doing much in terms of our cities/movements. Most Christians are unaware beyond their own church, much less in other New England cities.” Another came away with the conviction that “God is moving—stay the course.”

2. Collaboration is the next normal.

Both of the city reports from New Haven and Springfield stressed the need for collaboration. Collaboration is celebrating the uniqueness of each community while partnering across differences.

“God has given charisma to all the churches, so we need to ask for them and each other,” shared one, acknowledging our need, “to humble ourselves and stop saying to other parts of the body, ‘I don’t need you.’”

Another added that we need collaboration across denominational, racial and socio-economic lines for the Church to “fulfill her calling and fully grow into her potential,” so that “revival can become a reality.”  

Through Christ, we're all adopted into God’s family, and thus we are all on the same team—like it or not. So we have to be intentional about partnering across the beautiful diversity of Christ’s Church: across race, denomination, and generation, to name a few.

Rather than individually blowing on our own fires and hoping for success, it is time for us to take down the walls and come together to build a bigger bonfire. As we humbly open our hearts for greater partnership, a vision bigger than preserving our individual ministries will emerge.

I believe such unity is a tangible sign of the “revival” for which many have been longing and praying. To this end, the Luis Palau Association’s City Gospel Movement website was recently launched to help people to connect with gospel-oriented collaboration throughout the nation.

3. Building diverse leadership and sharing power are essential.

Building kingdom collaboration requires diverse leadership. To make this goal a reality, we must commit both to racial reconciliation and power-sharing.

After viewing a video of Christena Cleveland, which emphasizes Jesus’ way of the first to be last, many participants echoed the need to develop diverse leadership.

Watch Video

“Racial reconciliation can be modeled by pastors becoming friends,” wrote one participant, “learning to trust one each other and serving together as individuals and churches.”

Another responded in the form of a prayer, “God, please give me the heart and mind that is curious to genuinely seek to hear the power and truth of the person in front of me.”

Working together across our differences isn’t easy. As Pastor Todd Foster of the New Haven multi-church collaboration Bridges of Hope observed, “Being in the same room doesn’t mean you’re on the same page.” In his experience, we need to deal with the issues intentionally if we are to tear down the necessary walls.

But a fuller movement of God will come when we take the next step beyond mutual understanding. Real momentum will come when, as one participant shared, we become “ruthless about developing diverse organizational/neighborhood leaders,” with a commitment to “share the airtime.”

I’m convinced that if there is one thing needed in New England, it's a humble willingness to lay down our power to serve one another. I believe now is a God-ordained season where we must recognize we need one another like never before.

When we asked how we could improve the forum, many people suggested taking steps towards greater diversity among forum participants on various dimensions—ethnicity, vocation, and cities represented.

Internally, we’ve also held multiple conversations about what it could look like to develop more diverse leadership within the forum and ways we have not yet hit our own marks.

Looking Forward

Each Christian—each church—is a part of something much bigger than we can see. A united vision emerges the more we come together. The Emmanuel Gospel Center, Vision New England, and UniteBoston are committed to supporting unity-focused collaborations and creating spaces to learn from one another.

We’re grateful to NECF hosts and participants for fruitful conversations over the past three years. We’ve been encouraged to hear what God is doing and privileged to connect leaders in a shared learning space.

At this point, we do not plan to reconvene the New England City Forum next year.  Instead, our team would like to take some time to reassess God's leading as we support more learning opportunities for Christians across ethnicity, vocation, denomination, and New England geography. We welcome your input.

Contact

We'd Love to Hear From You!

We are grateful for your participation in the New England City Forum and are eager to see how the Lord will bring us together again in the future.

Barriers to Mental Health Care for Boston-Area Black Residents [Report]

Barriers to Mental Health Care for Boston-Area Black Residents [Report]

by the ARC Team

Does Boston-area mental health care adequately serve Black residents? Community Health Network Area 17 (CHNA 17) invited EGC to partner in addressing this question for six cities near Boston.

CHNA 17’s 2018 report cites seven major barriers to American-born Blacks receiving mental health care as needed. Barriers include:

• a double-stigma associated with mental health issues in the current social climate

• a dearth of Black mental health providers

CAMBRIDGE, MA - Focus group for Cambridge mental health service providers, facilitated by EGC’s Applied Research and Consulting.

SOMERVILLE, MA - Nika Elugardo (left) and Stacie Mickelson (right), former and current Directors, respectively, of EGC’s Applied Research and Consulting co-facilitating a mental health care focus group with Somerville residents.

TAKE ACTION

Staying Afloat in Multi-Site Ministry: 4 Key Commitments for Long-Term Health

Staying Afloat in Multi-Site Ministry

4 Key Commitments for Long-Term Health

By the EGC Applied Research & Consulting Team and Vision New England

Multi-site church leadership is risky. Enough funding, attendance, and facilities for a site launch provide a great start. But for a new worship location and community to survive and thrive long-term, more is needed. 

The multi-site church movement—wherein a single team manages the operations and shepherding of multiple co-branded churches—hit a major stride in the US just 25 years ago. So multi-sites are not yet old enough to assess their long-term impact on American Christianity. But lead teams are swimming in deep enough waters to have learned some key factors crucial to sustainability.

On November 20, Vision New England brought together 38 current and aspiring multi-site leaders from across New England for a Multi-Site Consultation at LifeSong Church in Sutton, MA. The full-day event provided a space for peers to share insights, successes and failures, and a few dirty little secrets of the multi-site experience.

Based on small group report-backs and participant surveys, Vision New England and EGC’s Applied Research & Consulting team discovered four key insights multi-site leaders repeatedly shared. We believe their insights clarify—both for leaders exploring the multi-site option and for current multi-site staff facing vexing challenges to sustainability—the need for four life-preserving team commitments.

1. Connect with Other Multi-Site Teams

Opportunities are rare to talk openly and honestly about the unique challenges of multi-site ministry. But regular connection to peers in the multi-site experience is make-or-break crucial for team health and practical insights.

Actionable ministry team learning and development happens best with others in the multi-site boat. Other church structures—church plants, missional communities, denominational leadership—are not comparable. The multi-site situation involves logistical challenges not relevant to other leadership experiences.

““What is needed is this—to share both success and shortcomings.””

— participant

Furthermore, spending time with multi-site peers means the conversation won’t shrink away from addressing real-world hazards or the ugly side of multi-site. “Hearing from others and their success and failures” added value in the table discussions.

According to a 2014 Generis report surveying 535 multi-site leaders from around the world, multi-sites also grow faster than single churches or church plants. To stay ahead of the whirlwind, multi-site leaders acknowledge the wisdom of ongoing relationships with others who are currently leading a multi-site or exploring it as an option.

Get Connected with Other Local Multi-Site Leaders

Get Connected with Other Local Multi-Site Leaders

2. Clarify Your Multi-Site Approach & Leadership Structure

Org charts aren’t sexy, and little to no attention is devoted to organizational strategy in seminary training. But a prayerfully and carefully constructed chain of team responsibility and support can mean the difference between a failed experiment and a thriving multi-site community.

“Getting a grasp on different models of multi-site ministry was tremendous," reflected one participant.  Lack of clarity on multi-site approach and leadership structure was the most commonly cited ministry challenge by both current and in-process leaders.

View fullsize

Adapted from Pastor Rex Keener's plenary presentation at the Multi-Site Consultation, November 20, 2017, in Sutton, MA. Click to enlarge.

In plenary session, Pastor Rex Keener clarified that multi-site is not a single organizational approach, but three: franchise, localized, or church-plant style (with multi-site governance). For leaders to thrive, they need to be clear about which multi-site approach they’ve chosen. Asking and agreeing upfront, “What are we going to standardize?” avoids unnecessary community stress.

In Pastor Rex’s experience, asking leaders to adjust, for example, from a more controlled role towards more autonomy is usually not difficult. But asking leaders to adjust mid-stream from more autonomy to less can be painful and demoralizing.

“A prayerfully and carefully constructed chain of team responsibility and support can mean the difference between a failed experiment and a thriving multi-site community.”

In addition, different multi-site approaches require different gifts and skills. Intentionally choosing your church’s approach from the start allows your team to avoid squandering your leaders’ gifts in the wrong role.

For example, sustainable franchise leaders tend to excel in interpersonal skills for partner-, leader-, and community building, whereas effective church plant pastors require strong communication gifts for regular preaching.

But more than any other topic, leaders cited the leadership org chart conversation as the most helpful and impactful part of the day. There Pastor Rex shared multiple, legitimate options for chains of authority and leader support.

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Adapted from Pastor Rex Keener's plenary presentation at the Multi-Site Consultation, Nov 20, 2017, in Sutton, MA. Click to enlarge.

For example, in some multi-sites the senior leader directly supervises the campus pastors as well as other key leaders. In other multi-sites, the senior leader supervises another pastor who oversees and supports the campus pastors. Pastor Rex recommended the latter structure especially for churches with more than two sites, because it tends to be more readily scalable—adding a fourth or fifth site will not require a lead team restructure.

3. Go Deeper on Timeline, Location & Real Cost

Participants agreed that not enough conversation has been happening around the logistical challenges of multi-sites.  According to one participant, “The conversation around the way to think through location, timeline, and budgeting were helpful in that they didn’t offer what to think but how to think.”

The financial realities of multi-sites were of particular interest. The most impactful topic of the day was, as one leader put it, “the budget stuff—NO ONE has written a book about that yet!” Published estimates for the first-year cost of launching a multi-site vary wildly. Participants in the room shared estimates ranging from $250,000 to $1 million. In the Generis survey of 535 multi-site churches, first-year estimates ranged from $46,000 to $1.4 million.  

“Not enough conversation has been happening around the logistical challenges of multi-sites.”

The budget discussion raised a number of factors responsible for the wide range of estimates, including: the number of staff; the combined attendance at all sites; whether the site is buying, leasing, or renting property; and the leadership structure.

The leaders broadly appreciated the time devoted to this level of logistical detail, and expressed a desire for more opportunities for such practical deep dives.

4. Prepare to Face Hard Realities

The idea of launching a multi-site in some ways can feel to a church community like a reward for a job well done. When a church community multiplies beyond its capacity, it must expand or risk crowding people out—Yay, growth!

“Going multi-site fixes nothing, it only multiplies everything.”

— from Multisite Church Pitfalls, D'Angelo and Stigile

But leaders can hold an unconscious assumption that multi-site ministry will “just flow”—that the “repeat performance” will be easier than the sweat and spiritual labor that went into the original. Similarly, churches struggling to address the needs of a community bursting at the seams may assume that the multi-site launch will bring relief for overworked ministers.

The reality can often be the opposite of these assumptions, and churches considering a multi-site need to enter such a commitment with eyes wide open. D’Angelo and Stigile warn,

Multi-site creates more problems than it solves—it multiplies exactly who you are today, nothing more, nothing less. It’s not only the good that grows, it has a way of expanding everything in your church…Going multi-site fixes nothing, it only multiplies everything.

For example, despite its efficiencies multi-sites require substantially more—not less— leadership development. Multi-sites boast a higher average level of lay participation that individual churches. Wise lead teams plan to exercise intensive leadership development as a given duty, and prepare for even higher levels of leadership skill and maturity themselves.

Pastor Rex candidly shared the pain with which his church learned the need to restructure their lead team. As the senior pastor, he had been overseeing each campus pastor directly. But he was spread too thin and ministry quality visibly suffered.

His church has now taken the hard transition to a model where he supervises another leader who oversees the campus pastors. This mid-stream shift has involved significant growing pains. Pastor Rex hoped with his radical candor to spare other church communities of this kind of potentially avoidable team stress.

As a reality check for those exploring multi-site, or those bewildered by their multi-site experience, consider how the participants in this conference honestly describe multi-site leadership:

““More is not necessarily better, just different.” ”

— a current multi-site leader

““A difficult road, if you choose it.””

— a leader exploring multi-site

““Think about your systems and structures and make sure you are ready for the challenges.””

— a current multi-site leader

Experienced leaders agree that leading a multi-site is not trivial—it’s a hard upward calling. But take heart—leaders also shared measured words of wisdom and hope:

““No one has done this perfectly. Keep working on a solution that fits your situation.” ”

— a current multi-site leader

““Take it slow.” ”

— a leader exploring multi-site

Vision New England unifies, encourages, and equips the diverse Body of Christ in New England for intentional evangelism. VNE recently convened the Multisite Consultation to create an opportunity for peer fellowship, support, and shared insights among multi-site church teams in New England. Bob Atherton, VNE's Vice President of Member Services, would be happy to connect you with other local multi-site leaders.

Get Connected with Other Local Multi-Site Leaders

Get Connected with Other Local Multi-Site Leaders

Report from the 2017 New England City Forum

Report from the 2017 New England City Forum

by Kelly Steinhaus

OVERVIEW

The New England City Forum brought together 103 Christian leaders from across New England to learn from each other, develop deeper relationships, and ultimately increase effective ministry in each of our cities. We met on February 16, 2017 at First Assembly of God in Worcester.

The New England City Forum is sponsored by the Emmanuel Gospel Center (Boston), Vision New England, Greater Things for Greater Boston, and the Luis Palau Organization (who bought us lunch!).

The New England City Forum is linked intentionally with Vision New England’s GO Conference, which this year was February 17 and 18 at the DCU Center in Worcester.

OPENING PRESENTATION

Jeff Bass and Liza Cagua-Koo from the Emmanuel Gospel Center shared a Powerpoint Presentation about the complexity of effective ministry. God’s work in a city is hard to understand because we often don’t see important things, nor do we interpret what we do see effectively. Because different people see things in different ways, and our biases interfere with our seeing and our understanding, we will be more effective in ministry if we can look and interpret together. This points to the importance of strong, diverse relationships within our ministry teams, and across our collaborative networks, as we work together to advance the Gospel in our cities and regions.

CITY PRESENTATIONS

We heard stories from Worcester, MA; Portland, ME;  New London, CT; and Rhode Island.

Here are some highlights of what we learned from the various presentations.

Leaders from Worcester

Worcester, MA

The second-largest city in New England, Worcester is an ethnically, racially, culturally and socio-economically diverse urban center where the church is starting to leverage the strategic opportunities presented by its diverse community.  Although historically a more siloed and isolated city, here Christians are coming together to serve their neighbors.  The Worcester team highlighted collaboration efforts around Christian sober house "Turn The Page" and the work of Worcester Alliance for Refugee Ministry (WARM), which connects urban and suburban churches together to welcome the city's incoming refugee neighbors. In fact, Worcester has the highest number of refugees of any city in Massachusetts.  Ministry efforts in Worcester are undergirded by Kingdom Network of Worcester, which is a strong inter-denominational prayer movement, and John 17:23 pastoral support groups. The group compiled a handout describing an overview of the history of God's work in Worcester, its current challenges and opportunities.

Portland, ME

Portland's presentation highlighted the rising percentage of church attendance: older churches are being revitalized and new churches are being planted. These churches are strengthened through the Mission Maine pastors group which meets monthly to collaborate in mission and fellowship. Ministry in Portland is characterized by strong compassion-based ministry. To address the drug/opioid epidemic, the Root Cellar community center provides after-school programs, food, and clothing. Portland also has a large percentage of immigrants, and the largest number of asylum-seekers in New England. Churches have come together to help the immigrant community through trauma and marriage/family counseling, individual discipleship, language instruction, and legal services. Additionally, a team of street pastors from various churches are sharing the gospel with folks on the street, and they have seen a decrease of 70% of crime in the neighborhoods where they have been serving! 

New London, CT

CityServe eCT is an informal network of churches and ministries united to proclaim the gospel in word and deed through collaboration for prayer, outreach, and service. With a 40-member team of ministry leaders and no paid staff, they have come together for a variety of efforts including: restoring Fulton Park; hosting a CityFest festival in the park (attended by 1,200 with 90 people taking steps of faith); through a "Love 146," training of staff in motels to recognize signs of trafficking and child exploitation; developing a team of police chaplains; and coordinating a multi-church vacation bible school.  Many more joint initiatives are planned for the coming months.  Check out their Powerpoint and Notes to learn more!

Rhode Island:

Inter-church collaboration in Rhode Island began with approximately 100 pastors participating in prayer summits and monthly pastors’ breakfasts. This led to a desire to work together, and the organization Love Rhode Island emerged, which encourages churches to pray for people, to care in practical ways, and to share the good news of Jesus. Love RI held a large citywide gospel festival in 2010 that was attended by over 100 churches. They also began to bring together entire congregations for prayer through People’s Prayer Summits. In 2013, the Summer OFF (Outreach, Friends, and Faith) program developed, which is a vacation bible school on wheels with 13 churches, bible stories, free lunches, and crafts.  Then, in 2016, the Together initiative trained pastors and leaders in servant evangelism, intercession, and church planting. This ministry is now launching “Together we Pray,” 35 churches engaged in 24/7 prayer for the region. Learn more with their Powerpoint and Handout.

TABLE DISCUSSIONS

A key feature of the forum was table discussions, which gave participants a chance to share their perspectives, reflect with other leaders from their cities and together gain deeper insight.  Each presentation concluded with questions for leaders to digest what they are hearing and how it applies to the unique ministry environment in their cities.

In the last part of the day, participants engaged in a large-group processing and sharing exercise to determine the key learnings that were emerging throughout all the cities. Through "flash hexagoning," individuals responded to the question “What have you learned today?” on sticky notes, and then shared these with their table. The table then grouped responses by common themes and chose up to three overarching key learnings to be highlighted for the entire room. Each table's key learnings were written on larger sticky notes, which were then themed on the wall by the large group. Ten key insights emerged, which we used to focus our concluding prayer time for God’s continuing gospel movement throughout New England.

The ten key principles from the forum are stated below, with select, undergirding sticky notes in quotes and additional insights from day-long notetaking at the tables.

LARGE-GROUP LEARNINGS

1. Unified prayer is essential

Praying together is the foundation of a gospel movement, and "precedes an environment of collaboration and love." "Commnunity-based prayer launches community action." It is no surprise that many of the cities with strong Gospel witness also had a strong inter-church prayer network across denominations. Truly, we can’t expect the Holy Spirit to move in our cities without unified prayer. 

2. Leadership and structure is required

"Effective moments require engaged and available leadership." "A structure is needed to capture and accelerate partnerships." Pastors are often the gate-keepers for collaboration; if they don’t know other pastors, then churches won’t work together.  "Training of pastors/leaders" is key. At the same time, we need to restructure the current church system so these initiatives are not entirely placed on the pastor. There is much momentum around training congregation members working in secular fields to disciple people in their occupations to further the kingdom of God. To this end, pastors in Hartford have been discussing a Kingdom in the Workplace conference to help people network across churches vocationally.

3. Know your community

Needs within cities are ever-changing: we must become multidimensional in our thinking and approaches to serve our communities.  Initiatives should be birthed through the assets and needs in the community, so that ministry is transformational rather than transactional.  "Understanding demographics for Gospel impact" by tuning into the "kairos opportunities" presented by who is in or coming to a city--through immigration, refugee resettlement, etc. There is a lot of momentum throughout New England around refugee ministries, and God is bringing us an opportunity to engage the nations through the refugees among us.

4. Be present in your community

A "ministry of presence" is key, and upon this foundation events can be leveraged--we must "prioritize presence over events."  Church leaders are continually seeking to find a good balance between initiating collaborative events and adopting a consistent ministry of presence-- a dynamic that plays out not just when a church engages the community, but also when churches engage each other. All of the great gospel movements are happening outside the four walls of the church.  Leaders in Portland have found that the less church-centric and the more sent out into the neighbors a church can be, the better.

5. Seek to align with what God is doing

Rather than just starting new things, leaders should find things that are already happening and join in, asking “How can we be a part of this?” This curious, open, discovery-oriented approach identifies and celebrates where "God is at work," and enables us to see our ministry within God’s bigger picture.

6. Build trusted relationships

Leaders across New England continually attribute gospel movement to strong, trusting relationships between leaders. God speaks to many people at once - we can only discern what God is doing by being in relationship with one another. Developing authentic relationships that cross traditional boundaries and divisions is also key, but taking time to build trust cuts against our natural proclivity for “productivity.” However, trust-filled relationships make #7 (below) possible, and are also the basis of #8.

7. Unity and collaborative partnerships are needed to tackle complex problems

At least nine cities honed in on the importance of collaboration: collaboration is not just an optional goal for ministry, it is essential for united and effective gospel witness. Cities are complex, and churches miss major opportunities when they do not see secular/governmental organizations as potential allies, rather than obstacles. Boston has seen the incredible value of intentional partnership between churches, community organizations, and social service agencies within small geographic regions of the city. In Portland, church leaders have come together to serve the refugee population and address the drug crisis, complex situations that are too big for any one church to tackle. Leaders in Worcester describe the need for some kind of clearinghouse that brings us together and helps to coordinate our prayer, witness, and service. 

8. Intentional diverse leadership is needed

Churches and ministry efforts are richer when they are diverse because more diversity equals more lenses, resulting in a clearer vision. We need to get outside our cultural and denominational bubbles in order to gain insight on our own stereotypes and biases, so we can see God and others more clearly, as well as our part in what He is doing.  Pursuing diversity in any context (church, leadership, collaboration) needs to be intentional and it is not going to happen naturally.  Churches in Cambridge have found that diversity is built through food, friendship, and giving voice to people at the table.  Who is at the table when something starts often means that the starter group ends up being the decision-makers, so having multiple entry points where new people at the table can co-create, not just "follow," makes functional diversity more likely.

9. We need to engage hard conversations

"Comfort zones are a prison in the growth of God's Kingdom."  Therefore we have to break outside of our comfort zones and pursue hard, vulnerable conversations with those who are different from us, but this isn’t easy.  Working together "disrumpts comfort and process" and we need to anticipate that and press through.  Our "unconscious mental models"-- how we think the world is or how it works-- really matter, and these can be challenged when we work together.  Even with the best intentions, sometimes we can operate counterproductively (for example, through "toxic charity"), and our willingness to engage in hard conversations will determine whether these blindspots can be addressed.  One of the biggest challenges is for churches to create collective long-term change, rather than the tendency to follow the “flavor of the month.”

10. Humility and vulnerability are non-negotiables

We must "learn to communicate with a humble posture."  "Humble, honest relationships must be prioritized."  Like Jesus, we must have the attitude that we came not to be served, but to serve. Our humble approach is something that should stand out about the Christian Church and as we engage one another.  Looking through the lens of our own need/brokenness opens us up to better understand and come alongside others; this shifts how we reach out and understand ministry. In many cases, when partnerships are empowering the community and the local leadership so that they are leading locally, the Church may not get the immediate credit.  (Good thing we have an audience of One.)

PERSONAL REFLECTIONS

Through reflecting and dreaming together, and through fellowship and prayer, a vision for growing the Kingdom of God in New England was expanded and strengthened. Here are some comments from participants:

• “I was surprised that God’s work in New England is fairly common from city to city. The same “city issues” exist everywhere!”

• “Today, I learned the value of accessing as many lenses to view my city as possible, and that building relationships across our differences is worth whatever it costs.”

• “I learned about the need for diversity to be present in our dialogues.”

• “It was inspiring to see what God is doing in our region.”

• “It was cool to see how prayer and John 17 unity is resonating throughout the region.”

• “The flash hexagon activity was a great way to digest the information, and made me think about the art of God’s refracted light.”

• “I learned about the importance of fostering united prayer and authentic relationships with others outside of my normal silos.”

• “I was encouraged to see that there are many in my city who have a heart to come together and see God do a good work!”

NEXT STEPS:

• New London: Leaders in New London were encouraged by Worcester’s model of two churches collaborating to run a sober house together and are exploring implementing this in New London. They are also considering starting a free arts and crafts in the park once/week during the summer.

• Rhode Island: Based on the New England City Forum conversations, leaders in Rhode Island thinking about how to rebrand their movement towards the “Together” terminology, developing a sub-area strategy using the NH Alliance as a model, and continuing to develop the 24/7 prayer network.  

• Connecticut: CityServeeCT is now working to invite more than 100 additional pastors to their monthly meetings and rotate the meeting location between cities.

• Maine: Leaders in Maine are considering implementing a street pastor’s ministry in Lewiston and how they can respond well to immigrants in Portland.

• Hartford: A pastor's luncheon is taking place on March 30th to consider how to foster greater unity and relationship among diverse leaders in the Urban Alliance Network. 

• Worcester: In a follow-up meeting, Worcester church leaders discussed the need for their team to represent the full racial, ethnic, gender and denominational diversity of Worcester. They are also considering how to nurture better church/community collaboration through focused research, a street pastor's ministry, and local school partnerships.



New England's Book of Acts

WHAT IS IT?

New England’s Book of Acts is a publication of the Emmanuel Gospel Center (EGC) that captures the stories of how God has been growing his Church among many people groups and ethnic groups in New England.

WHERE IS IT?

An online version of the book is available here.

HOW AND WHY WAS IT WRITTEN?

Intercultural Leadership Consultation 2007

Between 2000 and 2007, EGC collaborated with various church groups and leaders to compile stories, articles, and resources that help tell the story of what God is doing in New England. Then on October 20, 2007, EGC convened the Intercultural Leadership Consultation, a one-day conference to share the stories captured in New England’s Book of Acts. Four hundred leaders from over 45 ethnic and people groups around New England gathered to learn and celebrate. These included Christian leaders who were Puerto Rican, Colombian, Haitian, Brazilian, Czech, Egyptian, Malawian, Ugandan, Ghanaian, Liberian, Indian, Bengali, Indonesian, Filipino, Cambodian, Chinese, Japanese, Korean, Mashpee Wampanoag, and Massachusett Natick Indian. Each participant was given a copy of the book.

WHAT’S NEXT?

Updates. In the ten years since publication, there has been some limited updating and editing to the material, and yet, as time goes by, these organic church systems continue to grow and change, so there are many more stories to be told. As these stories are updated, they will be made available here.

We are currently working on these updates, which will be posted soon. When they are posted, we will add the links:

• The Chinese Churches in Greater Boston

• The Story of the Brazilian Church in Greater Boston

• The Story of the Ethiopian Christian Community in New England

WHAT’S IN THE ORIGINAL BOOK?

Section One

Section One provides an overview of some of the ways God has worked among people who came to Boston and New England and offers a framework to guide our thinking. Research on past revivals and the current Quiet Revival help us gain perspective and look forward to what God will continue to do here. Hopefully, these articles will expand our vision of the Kingdom of God here in New England.

Some of the topics covered in Section One are:

• Seeing the Church with Kingdom Eyes

• What is the Quiet Revival?

• History of Revivalism in New England

• Five Stages of Sustained Revival

Additional helpful resources along this line are:

• Understanding Boston’s Quiet Revival (2013)

• The Quiet Revival: New Immigrants and the Transformation of Christianity in Greater Boston (2014). Basing much of her research on New England’s Book of Acts, Marilynn Johnson, professor of history at Boston College, has written a 28-page paper on the Quiet Revival which was published in Religion and American Culture, Summer 2014, Vol. 24, No. 2. To read it online, click here.

Section Two

Section Two gives examples of how God is at work among the churches of New England. Many of these 24 reports were written by leaders from within the various groups. Others were produced by the Applied Research staff at EGC. This section also includes reports on multicultural churches, international student ministry, and more. Of course not every church or ministry group has been mentioned in this publication. However, there is enough information for users to connect with many various streams, and inspiration to develop stories on those that are not mentioned here. We would love to hear from you if you pursue research on another group among New England’s church streams.

Section Three

Section Three offers a rich selection of articles on topics like leadership development, evangelism, church planting, youth and second generation ministry, diaspora ministry, and social ministries. Some of these selections describe models of ministry in these areas, while others give nuggets of wisdom from experienced leaders. We hope those who also face similar challenges in developing leadership, reaching youth, and meeting other needs, can use these ideas and models.

TAKE ACTION

Questions? If you have questions about New England’s Book of Acts, don’t hesitate to be in touch. Or if you would like to help us continue telling the story of God’s work through the various people streams in New England, we would love to hear from you.

Contact Us

Contact Us

The Awkward Dance: Christian Women Leaders Find Footing Amid Conflicts of Ideals

The Awkward Dance: Christian Women Leaders Find Footing Amid Conflicts of Ideals

by Jess Mason

When you think, “good Christian woman,” to what extent do you think, “effective leader?”

According to our research, Christian women leaders face conflicting ideals for women and for leaders in their communities, such that traits of effective leaders can contradict traits of admirable Christian women.

I believe that if these cultural ideals go unexamined, capable women may falsely doubt their fitness for leadership. They may also betray their leadership strengths—as well as their authentic selves—in order to conform to their culture’s image of a skilled leader.

In this post we explore six conflicts-of-ideals reported by participants at the Woven Consultation on Christian women in leadership in March 2016. In a series of follow-up posts in the coming months, we’ll look at these conflicts and consider: Where are these cultural ideals challenged by Scripture? Where do biblical examples shift—or broaden—the picture of what healthy leadership and/or healthy womanhood can look like?

THE LEADER-WOMAN DANCE

Conflicting ideals for leaders and women seem to begin in many cases with masculinized norms for leadership. One woman shared this challenge in terms of available role models: “Being shaped by male dominated fields, I don’t know [how] to lead being [a] woman.” Another woman reported, “In ministry, I’ve experienced that I had to be or act different than my true self as a woman because I had to act as a man.”

The Bible challenges the assumption that effective leaders must be men. Women in formal leadership roles include Deborah the judge, Junia the apostle, and Phoebe the deacon, among others. Women of extraordinary influence without official leadership roles include Esther, who planned and made an appeal to prevent an Israelite genocide, and Abigail, who confronted a battalion to lead David back to God’s word and will, setting the tone (and providing the land base) for David’s unparalleled reign over Israel.

To lead wholeheartedly, women leaders need to be set free from contradictory standards. As one Woven participant put it, “We need to be able to lead as women, not be shoehorned into leading like men.” Here are the cultural contradictions women leaders report navigating in their leadership settings.

SIX CONFLICTING IDEALS FOR LEADERS VS. WOMEN

1. Should I be dominant/aggressive or accommodating?

American culture can prize dominance in male leaders, sometimes to a blinding degree. One woman mentioned a “dominating male” ideal for leadership. Another observed, “Women need to be more aggressive…to compete with their male counterparts in business.”

But leaders must change their tune to be considered admirable women: “Being an alpha female is…too manly.” One woman shared that, “Women can’t be aggressive in advocating for themselves.” Multiple leaders reported that the more common expectation on women is that they “be available” and “meet everyone’s expectations.”

2. Should I be direct/assertive or agreeable?

One minister shared that over her years in leadership she has had to force herself to be more “direct” than she feels comfortable being as a woman. Others affirmed this tension: “Women aren’t assertive.” “It is hard to confront people.” “It's not feminine to disagree.”

3. Should I be confident or self-effacing?

Many women reported feeling that leaders are supposed to appear strong and put-together at all times, and not show weakness or vulnerability. The expected appearance of strength led one leader to lament, a “leader must be always confident. I’m not always confident.” In fact, the very opposite of confidence may be expected of women: “I must present myself as ‘less-than’ to be liked.”

4. Should I be hard or nice?

Like the 19th century children’s nursery rhyme—sugar and spice and everything nice, that’s what little girls are made of—women are expected to be “always happy and positive all the time.” Bottom line: “Women should be nice.”

But one woman shared the expectation that as a leader, “it’s better to be hard than vulnerable.” Another shared that she felt the need to come across as “hard” to be effective in her leadership context, even though “that’s not my true self.”

5. Should I be decisive or consensus-building?

While women agreed there are different types of leadership, some felt forced to choose between false opposites. One wrote that leadership tends to be narrowly defined by those already in power, with principles like, “good leaders are decisive, not consensus building.”

One leader felt she had to decide between being a “good decision-maker” and being a “follower, as expected [of women] from a cultural and social perspective.”

6. Should I be unemotional or emotional?

A common tension for women in leadership is the scope and extent to which emotions and emotional expression have a role in effective leadership. One woman shared that she hears the message that women are supposed to be “giving and emotional.” Another wrote, “women are the weaker/emotional/vulnerable gender.” But, as previously stated, leaders are expected not to show vulnerability.

Without the acknowledgement of emotions as a potential source of insight, the expected emotionality in women would appear to do nothing more than cripple effective leadership.

RESPOND

Tell Us What You Think

We hope this article fosters discussion, reflection, and greater awareness of your leadership choices in your various work and life settings. Please join the Facebook discussion to add your thoughts and experiences. 

Share Your Story

Have you experienced any part of this awkward dance in your community? Or does your community have some wisdom you’d like to share? If you have a fuller story to share, contact Jess Mason at jmason [at] egc.org about contributing a personal reflection blog post.

What Else Should WOVEN Be Discussing?

Is there a part of the leader-woman dance that was not mentioned that you would like to bring to our attention? Contact Jess Mason at jmason [at] egc.org to share your insights.

Jess Mason is a licensed minister, spiritual director, and research associate in ARC@EGC. Her passion is to see God’s goodness revealed to and through Christian leaders and pillars in the Boston area.

7 Twisted Messages: Findings from the 2016 Woven Consultation

7 Twisted Messages

Findings from the 2016 Woven Women’s Leadership Consultation

By WOVEN AUGUST 5TH, 2016

Do the Christian women you know lead lives of healthy balance?

On March 5, 2016, over 100 Boston-area women (non-profit leaders, mothers, students, businesswomen, pastors and other leaders) gathered to address this question. Women of various ethnicities, church affiliations and ages devoted their Saturday to considering what healthy balance looks like for Christian women, along with the hinderances they face in living and leading wholeheartedly.

The result? Not surprisingly, this cross-section of Christians first affirmed a timeless reality: for Christians, healthy life balance means aligning with God’s wise priorities as revealed in Scripture. 

Going deeper, they brought to light that for today’s Boston-area Christian women, God’s priorities have enemies — counterfeit messages that pervade our local culture and lurk in Christian spaces. 

This is what we heard.

SEVEN TWISTED MESSAGES CHRISTIAN WOMEN LEADERS HEAR

1. Do everything asked, for everyone who asks, without delay, or you've failed.

Over a third of the women struggled to set or adjust priorities in ways that ensured inner peace. What’s more, they felt unable or forbidden to deprioritize any people or opportunities, leading to unceasing guilt and disappointment.

I expect myself to say yes to every need that is within my gifting.

I spend too much time helping others and not doing what God has called me to do.

2. No failure or learning curve allowed for women.

A third of the women felt pressure to do everything right the first time, or be judged as failures in their role as Christian leaders.

I despise my learning curve, even though I love learning. I feel judged by my behavior, so I want to do more and do it effectively, instead of learning as I go, or even learning and then acting.

I feel I need to be in control / all knowledgeable even though I’ve never done this (my ministry) before.

3. Effective leaders don't show weakness, vulnerability, or need for others.

Despite some women’s expressed concerns that they lack the time, energy or resources to accomplish what others are asking of them, a number of women echoed false narratives that denied their legitimate needs for others—needs like support, mentoring or even God’s empowerment. Some comments revealed a belief that good leaders are supposed to be a source of unwavering strength for others.

To be a strong, independent woman means not allowing for true vulnerability, means ‘sucking it up,’ means always thinking of others first.

It is wrong to admit to being tired, or to admit, ‘I don’t know.’

I need a safe space to not be okay.

4. Women should lead like men to be effective; for women to act like men is distasteful.

Experienced women leaders felt pressure to “lead like a man” in order to be effective in certain contexts. But paradoxically, some women reported that if they display qualities more commonly associated with men—being “assertive,” “confrontational” or “aggressive”—these are deemed inappropriate for women. Christian women leaders are navigating this catch-22 to provide authentic leadership.

Those in power decide the characteristics of who is a good leader and what good leadership is, and that often looks like them. For example, ‘good leaders are decisive, not consensus building.’

In ministry, I’ve experienced that I had to be or act different than my true self (as a woman) because I had to act as a man (hard, direct) which is not my true self.

5. Busy is the new godly.

Many women pointed to a culture of busyness that encourages them to fill all of their time with activity. For some, this is framed as spiritual virtue; i.e., because I am blessed by God, I’m obligated to serve others as much as humanly possible.

Having a full schedule is the right way to live… free time or downtime is of no value.

Rest and slowing down is selfish.

6. I'm never enough.

Over a dozen women revealed clouds of impossible standards hanging over their heads. Many of the statements were vague pronouncements like “perfection” or “perfect parenting.” Ten women mentioned unattainable standards of physical beauty. Several shared some version of the expectation that they should be “further along in life by now.”

I feel like I need to look pretty, be smart, witty, strong, confident, not overly emotional, helpful, charming, graceful and gracious—all in one!

Women of color in leadership need to be more, better, extra than EVERYONE else just to be invited to this table. If I am not articulate, competent, attractive enough, my voice will not be acknowledged; neither will the voice of those who identify with me who will come behind me.

7. Christian women leaders are in competition with each other.

A smaller group, citing a shortage of leadership opportunities for women in some places, observed a “scarcity mindset” among women in leadership. They lamented that women may unnecessarily see one another as competitors instead of as important allies.

GOOD NEWS—THE WORK HAS ALREADY STARTED

Thanks to the Spirit’s work in them, the women of the Woven Consultation already recognize these messages as errors—severe hindrances to God’s redemptive work in the world. Throughout the Consultation, women heartened each other with practical tips for standing in Christ against these unhealthy tides.

But this is not enough. They also need the wider Christian community to join them—to think and act creatively alongside them—so we can all thrive together in our pursuit of Christ’s best for our families, our churches, our community and our city.

HOW CAN MEN & WOMEN HELP?

SHARE BIBLICAL HOPE

• Meditate on Scripture to find biblical wisdom to counteract each of these false narratives.

• Expose these distortions in small group discussions, Bible studies and sermons.

MENTOR WOMEN

• Share the habits you practice that help you combat these distortions and help you to lead a balanced life. For example, encourage Sabbath-keeping and the healthy rhythms of a grace-filled life.

• Be careful about the behavior that you publicly praise or reward. Make sure to encourage self-care and healthy boundaries just as much as hard work and sacrifice.

• Model and encourage gospel-based balance through self-care, rest and healthy boundaries.

ENGAGE YOUR COMMUNITY

• Discuss the 7 Twisted Messages with a friend or small group. Is the Lord leading you to confront any distorted messages in your life?

• Commit to naming and challenging these distortions as you observe them in your church-community, workplace or family.

WOVEN CAN HELP

Want to address these twisted messages in your church, but don't know where to start? Woven supports churches and Christian leaders through...

Convening  

Annual women’s leadership consultation and monthly cohort groups to share stories, build relationship and to collectively discern ways to take action toward empowering and supporting women, churches and communities.

Consulting  

Technical assistance to churches, women‘s networks and organizations.

Applied Research  

Collaborative research and community engagement on challenging urban justice issues facing Boston’s churches, with a current focus on gender justice, public health, and youth.

The Unsolved Leadership Challenge

The Unsolved Leadership Challenge

AIM OF THIS STUDY

In this study of new church development in Greater Boston, we identified at least 95 new congregations which have started in the last seven years. Forty-six were within the city limits of Boston. We completed 41 in-depth interviews with church planters who represented several different denominations, ethnic groups, and networks. The research yielded general information about the church planters and the new churches, with a special focus on women in leadership. The hope is that this study can become a source of “mainstreaming” gender parity discourse within the church, as part of an overall discussion of the practical needs of church planters in the areas of leadership and ministry development

Perspectives on Boston Church Statistics: Is Greater Boston Really Only 2% Evangelical?

Resources for the urban pastor and community leader published by Emmanuel Gospel Center, Boston

Emmanuel Research Review reprint
Issue No. 88 — April 2013

Introduced by Brian Corcoran, Managing Editor, Emmanuel Research Review

What are the sources, accuracy, limitations, and weaknesses of some commonly used church statistics, especially with regard to their application in Boston? Wanting to encourage a more appropriate use of church statistics generally and in Boston, Rudy Mitchell, Senior Researcher at EGC, considers some of the more popular sources we encounter on the internet or in the news media, such as:

• The U. S. Religious Census and the Association of Religious Data Archives

• The Barna Research Group, and

• Gallup Polls on Religion.

Rudy offers some quick and practical advice for those who are tempted to grab-and-go with the numbers, as if they were “gospel” to their next sermon, strategic planning meeting, church planting support fundraising website, or denominational report. As convenient and convincing as statistics are, beware! They also can be easily misunderstood, misapplied, and generate misinformation.

True or false?

• “...only 2.1% of the people living in greater Boston attend evangelical churches.”

• “Tragically, only 2.5% of the 5.8 million people in greater Boston attend an evangelical church.”

• “Boston is...97.5% non-evangelical.”

• “There are fewer than 12 Biblical, Gospel Centered, Soul-Winning Churches” among the “7.6 million people” in Greater Boston.

The twitter-speed circulation of misinformation about Greater Boston being only 2% evangelical contributes to an inaccurate portrayal of what God has been doing in Greater Boston for decades by failing to recognize the ministry of many existing evangelical churches. Furthermore, it misdirects the development of new ministries and leaders emerging and arriving in Boston each month.

The good news is that the local church research conducted by the Emmanuel Gospel Center in Boston over the last 40 years has identified a larger, more vital, and more ethnically diverse Church than suggested by recent and broader church research projects. With the benefit of a comprehensive database and directory of the churches in Boston, developed over decades, EGC has the opportunity to compare and contrast our street-by-street Boston results with broader, less dense, bird’s-eye-view national research. With all this info in hand, we can illustrate how Boston’s evangelical churches have been significantly underreported in national surveys and suggest that they might also be underreported in some other major U.S. cities. Go ye therefore and research your city.

Furthermore, given the longevity of our research, we have been able to identify what we call Boston’s “Quiet Revival,” which is characterized by growth in the number of churches and church attendees, increased collaborative ministry, and multiple interrelated prayer movements in Boston since 1965. Currently there are approximately 700 Christian churches in the three cities of Boston, Brookline and Cambridge in the heart of Metro Boston, and these churches include folks from many tongues, tribes, and nations.

God is and has been doing more in Boston than most national survey techniques can identify.

Perspectives on Boston Church Statistics: Is Greater Boston Really Only 2% Evangelical?

by Rudy Mitchell, Senior Researcher, Emmanuel Gospel Center
Infographics by Jonathan Parker

What about the U. S. Religious Census and the Association of Religious Data Archives (ARDA)?

The 2010 U.S. Religious Census was collected by the Association of Statisticians of American Religious Bodies (ASARB) and also presented by the Association of Religion Data Archives (ARDA). The 2010 U.S. Religious Census provides data by county and by metropolitan area. The method used by this census is basically to compile the numbers of churches and adherents, denomination by denomination. The Boston city data is a part of Suffolk County, which also includes the cities of Chelsea, Winthrop and Revere.

Through our research at Emmanuel Gospel Center, we have identified over 500 Christian churches within the city limits of Boston. The other three cities in Suffolk County have at least an additional 54 churches. Therefore, through first-hand research, we have counted at least 554 Christian churches in Suffolk County. The U.S. Religious Census counted only 377 Christian churches.¹ Thus their count misses at least 177 churches. Because many new churches have been planted since our last count in 2010, we estimate that the U.S. Religious Census may have missed as many as 200 to 240 churches. In urban areas, the U.S. Religious Census / ARDA statistics are especially inaccurate because few African American, Hispanic, and other immigrant churches are counted, since many do not appear in the denomination lists used by the census. Other independent churches, some of which are very large, are often missed as well.

While the U.S. Religious Census perhaps needed to make some simple classifications of churches for the national compilations, these classifications are oversimplified and often misleading, especially at the local level.   In urban areas there are many evangelical churches within denominations classified as “Mainline.”  For example, in the city of Boston, the vast majority of American Baptist Churches (classified as Mainline) are evangelical.  Other so-called “Mainline” denominations have some evangelical churches in Boston as well.  Therefore, if one compiles the number of evangelical churches and adherents only from the list of churches classified as “Evangelical” by the U.S. Religious Census, one will end up with serious errors.

In addition, while the term “evangelical” is not typically used by African American churches, a majority of those churches would be considered “evangelical” in light of their beliefs and practices. This is also true of most Protestant Spanish-speaking and Haitian churches. In Suffolk County our research has identified at least 120 Spanish-speaking churches, and the vast majority of these are evangelical. Therefore, counts of evangelical churches and adherents must include these and additional immigrant evangelical church groups, if they are to be accurate.

Likewise, in urban areas like the city of Boston, most Black Protestant churches are missed by the U.S. Religious Census. The commentary notes that this is the case. Although the census attempted to include the eight largest historically African American denominations, it fell far short of gathering accurate numbers for even these denominations. “Based on the reported membership sizes included in the address lists, less than 50% of any group’s churches or members were able to be identified… For the African Methodist Episcopal Church, they found approximately the correct number of congregations, though the membership figures are only about one-third of their official reports. For other groups, the church counts range from 11% to 50% of reported numbers, and membership figures are from 7% to 28% of the reported amounts.”² In the case of Boston, one can see just how far off these numbers are. The Boston Church Directory research identifies 144 primarily African American churches, 19 Caribbean/West Indian churches, 9 African churches, and 34 Haitian churches in the city of Boston for a total of 206 Black churches. In contrast, the U.S. Religious Census identifies only 23 Black Protestant churches in all of Suffolk County. Thus the Census identifies (as Black Protestant) less than 11% of the Black churches that exist in the city. Given the size and importance of Black churches in urban areas, the U.S. Religious Census is completely inadequate in assessing religious participation in cities. Many of these churches belong to small denominations or are independent. While some Black churches are counted as part of evangelical and mainline denominations, they are not identified as Black churches.

At a time when hundreds of new evangelical churches have been planted in Boston and the greater Boston area, a number of church planters and media sources continue to lament the “cold, dark, sad and tragic” state of the Boston spiritual climate. While there is still a need for increased growth and vitality of many current churches, and a need for new church plants, these reports often give a one-sided and overly pessimistic view of the state of the Christian church in Boston.  It is common to hear that only 2.1 or 2.5% of greater Boston residents are evangelicals. This number is passed on from source to source without question, often morphing and attaching itself to various subgroups of the population. This percentage underestimates and diminishes the work of God which is going on in greater Boston.

One can easily glean a sad harvest of bad news about Boston on the internet. For example, a web-posted Boston church planting prospectus says, “What most people do not consider is the spiritual brokenness that fractures the city. They fail to realize that the spiritual climate is incalculably colder than the lowest lows of a Boston winter…most remain blind to the spiritual darkness that pervades the city. Tragically, only 2.5% of the 5.8 million people in greater Boston attend an evangelical church. Not surprisingly, there are very few healthy evangelical churches…”  Another church planter said, “According to one very thorough study, only 2.1% of the people living in greater Boston attend evangelical churches.” One church planter recalled God’s call, “God said, “I’m going to give you somewhere.’ I had no idea he was going to give me one of the hardest cities in the United States to go plant a church in…Boston is very intimidating. It’s 97.5% non-evangelical. For those non-math people, that’s 2.5 percent evangelical Christian. I didn’t even know there was a city like that before I started studying it.” While it may be more difficult to plant a new church in urban Boston than in suburban Texas or North Carolina, hundreds of successful churches have been planted in greater Boston in the last few decades.

In the city of Boston and surrounding towns, God has raised up new churches among many different groups of people. For example, in the city of Boston alone, more than 100 Spanish language churches have been planted. Many of these are not counted in typical “thorough” studies because they are either independent or do not belong to the denominations counted in these studies. In greater Boston there are even more Spanish speaking churches than in the city itself. Likewise the research often referenced does not count most of the Brazilian churches in greater Boston. The majority of the 420 Brazilian churches in eastern New England are located in Greater Boston. As many as 180 of these churches are nondenominational or directly affiliated with their denominations in Brazil, and therefore not counted in the ARDA data.³ Scores of African American, Haitian, African, Korean, Indonesian, and Chinese churches have also been planted in this area as well. Most, if not all of these immigrant churches would be considered evangelical. While some of these are small, quite a number of the churches have hundreds of active participants. Although one church planter claimed there was only one successful Anglo church plant, a little more research would have revealed that God has been growing many new and successful churches among this group, especially reaching Boston’s young adult population.

The source for some of the above statistics on greater Boston is based on the Association of Religion Data Archives information from 2000 which was also analyzed by the Church Planting Center at the Southern Baptist Theological Seminary.⁴ The Center’s report and PowerPoint presentation state that greater Boston is 2.5% evangelical.⁵ Since the ARDA data fails to include most of the Black Protestant, Hispanic, Haitian, Brazilian, and Asian churches under its evangelical category, it clearly underestimates the evangelical percentage. Even the slightly improved 2010 ARDA data only identifies 7,439 Black Protestants in Greater Boston.⁶ Just one black church (Jubilee Christian Church) of the city of Boston’s more than 200 black churches has about that number of members. In Greater Boston, there are many more black churches not counted in this study. If the city of Boston has about 100 largely uncounted evangelical Spanish-speaking churches, then Greater Boston (which includes Lawrence, Mass.) has at least double that number. This study also does not account for the many evangelical churches which in urban areas are affiliated with denominations classified by ARDA as “Mainline.” For example, more than 60 American Baptist churches in Greater Boston could be classified as evangelical rather than mainline. Numbers and percentages based on the ARDA data, therefore, fail to identify hundreds of evangelical churches in Greater Boston, and some of these are among the area’s largest churches.

What about the Barna Research Group?

The Barna Research Group has produced many reports on the beliefs and practices of Americans using phone surveys.  By drawing on 42,000 interviews completed over the last five to ten years, they have compiled statistics which they have sliced up into 96 cities ("urban media markets”). The most recent of these Barna Reports are called Cities 2013.  Barna also has produced parallel reports on 48 states.

The Cities 2013 report for the Boston area might give the impression to many people that it gives data primarily on the city of Boston or the city and its immediate suburbs. It is important to realize that this report covers an area extending from Nantucket to Laconia, New Hampshire, and eastern Vermont, as well as Worcester County, Massachusetts. The adult population of this media market area (DMA) in 2010 was 4,946,945 while the city of Boston’s adult population was 513,884 or only 10.4% of the total area.⁷ The total population of Barna’s “Boston” area was 6,322,433 compared to the total Boston city population of 617,594 (9.8% of the area). When using statistics from the Barna Cities 2013 report, one must keep in mind that the city of Boston is only a small part (~10%) of the area covered.

The Boston Cities 2013 Report is based on 429 interviews according to the Barna Research Group. Since the city of Boston represents 10.4% of the area’s adult population, one can estimate that about 45 interviews were done in Boston. Given the diversity of languages, racial groups, and nationalities in the city with its population of over a half-million adults, it is hard to imagine that this sample was large enough and representative enough to give a true picture of religious faith and practice in Boston. In addition, “while some interviews were conducted in Spanish, most were conducted in English. No interviewing was done in languages other than Spanish and English.”⁸ In fact, the Barna website says, “the vast majority of the interviews were completed in English.”⁹ Since the city of Boston has over 100,000 (17.5%) Hispanics¹⁰ with more than 100 churches, it is quite likely this group is underrepresented. This is just one of over 30 language groups which have churches in Boston. In the larger Barna study area (Boston DMA), there are 522,867 Hispanics and 344,157 Asians.¹¹ The area also includes a very large Brazilian population with over 400 Brazilian churches and the fourth largest population of Haitian Americans with dozens of thriving Haitian churches. Because these language groups were significantly less likely to be included in the interviews, and because many of these groups are among the most active in Christian faith and practice, the Boston area report underestimates Christian beliefs and involvement in the area and especially if one equates its conclusions with the city of Boston.

Table of total populations of the City of Boston and the DMA media market area. (The Boston DMA area is the one used by the Barna Research group.)

What about the Gallup Polls on religion?

The Gallup organization interviews large numbers of adults every year on a variety of topics including religion. Recent reports have not only examined national trends, but have also analyzed how religious the various states and metropolitan areas are. During 2012, Gallup completed more than 348,000 telephone interviews with American adults aged 18 years and over.¹² The Gallup organization uses what it calls the Gallup Religiousness Index when it states that one state or city is more religious than another. Specifically it is comparing the percentage of adults in the various states or cities who are classified as “very religious.” Two questions are used in the Gallup Religiousness Index:

(1) “Is religion an important part of your daily life? – yes, no, don’t know, refused”
(2) “How often do you attend church, synagogue or mosque? – at least once a week, almost every week, about once a month, seldom, never, don’t know, refused.”¹³

For someone to be classified as “very religious,” he or she would need to answer, “Yes, religion is an important part of my daily life,” and “I attend church, synagogue, or mosque at least once a week or almost every week.”

Nationally, 40% of American adults were found to be “very religious” on the basis of this standard. Significantly more Protestants (51%) were “very religious” than Catholics (43%).¹⁴ Religiousness generally increases with age, and so young adults are less religious than seniors.

The Gallup surveys have found that the New England states, including Massachusetts, have lower percentages of adults who are “very religious.” In fact, (1) Vermont (19%), (2) New Hampshire (23%), (3) Maine (24%), (4) Massachusetts (27%), and (5) Rhode Island (29%) are the five least religious states according to this measure.¹⁵ Several New England metropolitan areas also ranked low on the religiousness scale (Burlington, VT; Manchester-Nashua, NH; Portland, Maine). The Boston-Cambridge-Quincy metropolitan area ranked eighth least religious, with 25% of its metro area adults classified as “very religious.”¹⁶ Although many new churches have started in Boston and there is significant spiritual vitality in the city, two factors probably contribute to the low ranking. Boston has the largest percentage of young adults aged 20 to 34 years old of any major city in the country. This age group has lower percentages of “very religious” people than the older age groups. Also, Boston has a high percentage of Catholics (46.4%), and Catholics have a significantly lower percentage of “very religious” adherents.¹⁷ This factor also plays a role in the Massachusetts state ranking, since Massachusetts is now “the most heavily Catholic state in the union” (44.9%).¹⁸ One must keep in mind that the Gallup Religiousness Index is just one way of measuring how religious a person is, and it is based on self-reporting. The question about the importance of religion in one’s daily life can have many different meanings to different people. Other research has shown that the frequency of church attendance “does not predict or drive spiritual growth” for all groups of people.¹⁹

Some Quick Advice for  Boston Church Statistic Users

From these examples, you can see that it is important to evaluate critically the religious statistics you read in the media. In some cases these statistics may be incomplete, inaccurate, or have large margins of error. In looking at the data for a city, you also need to understand the geographic area the report is studying. This could range from the named city’s official city limits, to its county, metropolitan statistical area, or even to a media area covering several surrounding states. In reading religious statistics and comparisons, you also need to carefully understand definitions and categories that the research uses. A study may categorize and count Black churches or Evangelical churches in ways that fail to count many of those churches. When a survey says one state is more religious than another, you need to understand how the study defines “religious.” Using religious research statistics without careful evaluation and study can lead to misinterpretation and spreading misinformation.

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¹ To accurately compare numbers, we compare only Christian churches from both our count and the U.S. Religious Census (which also included other religious groups such as Buddhists, etc.).

² “Appendix C / African American Church Bodies,” 2010 U. S. Religion Census: Religious Congregations & Membership Study, 675, www.USReligionCensus.org (accessed 28 March 2013).

³ Cairo Marques and Josimar Salum, “The Church among Brazilians in New England,” in New England’s Book of Acts, edited by Rudy Mitchell and Brian Corcoran (Boston: Emmanuel Gospel Center, 2007), II:15. See link here.

⁴ J. D. Payne, Renee Emerson, and Matthew Pierce, “From 35,000 to 15,000 Feet: Evangelicals in the United States and Canada,” Church Planting Center, Southern Baptist Theological Center, 2010.

⁵ Ibid.

⁶ Association of Religion Data Archives, “Boston-Cambridge-Newton, MA, NH Metropolitan Statistical Area: Religious Traditions 2010,” www.thearda.com (accessed 5 May 2013).

⁷ U.S. Census 2010, Summary File 1, Table DP1 (Population 18 and over). The Barna interviews were only with adults.

⁸ Pam Jacob, “Barna Research Group,” Email. 2 April 2013.

⁹ Barna Research Group, “Survey Methodology: The Research Behind Cities,” Barna: Cities. Barna Cities & States Reports (accessed 8 April 2013).

¹⁰ U.S. Census 2010, Summary File 1, Table DP1.

¹¹ U. S. Census 2010, Summary File 1, Table DP1.

¹²Frank Newport, “Mississippi Maintains Hold as Most Religious U.S. State,” Gallup, 13 Feb. 2013 www.gallup.com (accessed 24 April 2013).

¹³ Ibid.

¹⁴ Ibid.

¹⁵ Ibid.

¹⁶ Ibid.

¹⁷ Catholic Hierarchy website, Boston Archdiocese, 2006, www.catholic-hierarchy.org/diocese/dbost (accessed 24 April 2013).

¹⁸ “Massachusetts Now Most Catholic State,” Pilot Catholic News, 11 May 2012, www.PilotCatholicNews.com (accessed 24 April 2012)

¹⁹ Greg L. Hawkins and Cally Parkinson, Move: What 1,000 Churches Reveal About Spiritual Growth (Grand Rapids, Mich.: Zondervan, 2011), 18-19.