A COMPARISON OF SOME ISSUES IN CHURCH FINANCES
AND CHRISTIAN STEWARDSHIP BETWEEN
THE CHURCH OF ENGLAND AND THE AMERICAN EPISCOPAL CHURCH
A Report by The Reverend Canon Dr Philip Bourne
Rector of the Sid Valley Mission Community, Diocese of Exeter
“They are to do good, to be rich in good works, generous, and ready to share,
thus storing up for themselves the treasure of a good foundation for the future,
so that they make take hold of the life that really is life.”
(1 Timothy 6:18&19)
Introduction
During my time in the Church of England Chichester Diocese, from 2007 to early 2014,
where I held a diocesan post, I became acutely aware of a serious financial shortage which
threatened stipendiary clergy posts and the employment of diocesan personnel. Financial
resources available for subsidising parishes would only last three further years, and already
the mood was gloomy in the diocesan offices as one-by-one various jobs were deemed to be
‘surplus to requirement’. The mood when I began my work in Chichester Diocese was in
maintenance mode rather than mission mode; and over the seven years I was in post, I
witnessed a process that led to decisions which put the diocese into planning for decline
mode, at least in terms of people resources. I also became aware that Chichester was by no
means the only diocese in dire straits, and I heard reports of several dioceses either going
bankrupt or heading that way.
Contrast this with my perception of the situation across the North Atlantic Ocean, where I
had made periodic visits over the past two decades to the Episcopal Church of the United
States of America. Experiences of rural, suburban and urban churches in the Episcopal
dioceses of Indianapolis (Indiana State in the Midwest), Fond du Lac (northeast Wisconsin
State), Pennsylvania (northeast of the country) and New York (also northeast) have taught
me, albeit anecdotally, that there seems to be a more optimistic perception of the current state
and future hope for the on-going work of the Church. From the smallest to the greatest of
congregations I have witnessed in the Episcopal Church, there seems to be a clearer
understanding of the financial requirements of the Church, coupled with a commitment to
giving that is beyond that seen within the Church of England.
What I have therefore set out to do in this small scale project is to seek evidence for my
perception that things may be rosier in the Episcopal Church than they are in the Church of
England, when it comes to financial matters and the survival and growth of the Church. This I
have done through a combination of qualitative research (rather than quantitative), spending
time in meetings and conversation with local parish, diocesan and national representatives on
both sides of the Atlantic. I have also had access to various documents and websites that have
provided me with information and statistics that have been included within this report. I have
been grateful for both people and papers that have assisted me in my small project – and
these are acknowledged at the end of the document.
In the sections below, I have attempted to follow a consistent pattern, by looking first at the
English situation and then at the North American context, beginning (where appropriate) with
the national picture before homing in on the diocesan and then the parish perspectives.
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1. The financial state of the two churches
1.1 What is the financial state of the Church?
The Church of England needs more money, but there is a view that the Lord is already giving
the national Church 1.34 billion pounds a year! There are nevertheless questions around
approaches to spending, structures, and how we do church.
The Church of England’s Financial Overview 2000-2011 states that during this period total
expenditure grew roughly in line with total income, thanks partly to restraint on the growth of
stipends and pensions paid. The trend is for there to be fewer stipendiary priests in post.
Other items of expenditure, such as the costs of church buildings, continued to rise quite
sharply. In 2011 the total income of the consolidated Church of England showed an increase
of 3.2%, but that became a reduction of 2.0% when compared with the Retail Prices Index of
a 5.2% rise for the year. Some parishes and dioceses were, and still are, running down their
reserves as they adjust their expenditure to bring their accounts into balance. In 2011 the
largest item of expenditure for the Church of England was clergy, with stipends, housing and
working costs amounting to £361m (26% of the total), whilst a further £136m (10%) was
paid in pensions. Repairs to church buildings and cathedrals cost a total of £140.7m (10%).
Parish and cathedral operating costs (which includes expenditure on services, education,
outreach and community work as well as running costs) were £308m (22%). £137.1m (10%)
was spent on generating funds across the Church, although this includes trading costs, parish
hall costs, etc. Administration costs were £26.7m (1.9%) of total expenditure. In 2011 overall
expenditure at parish level exceeded income by £13.8m (1.5%), this being the third
consecutive year with a deficit position. 72% of parish income is spent on church activities
and administration (including Parish Share or Common Fund); 5% donated to mission
organisations and other charities; 22% on buildings. Net income/expenditure for dioceses was
a deficit of £10.7m, funded from reserves and asset sales, including the sale of property no
longer required to house clergy. Expenditure for the National Church Institutions increased
by £10.1m (3.4%), resulting in net resources expected of £19.9m funded by sales of assets.
There is no doubt that the financial health of parishes is the key to the financial health of the
Church of England. However, the fact is that continuing economic uncertainties and declining
attendance have led to a decline in the proportion of parishes that meet their share of costs to
dioceses in full, and some dioceses have responded by adjusting their budgets to keep
increases in parish share to a minimum or even a reduction in some instances. This has
further squeezed diocesan finances and constrained their reserves.
In Exeter Diocese, which was my Church of England example, diocesan income was showing
a trend considerably less than expenditure. Exeter Diocese was therefore heading for a
£10,000,000 deficit in five years’ time. The Director of Finance has worked with the
Bishop’s Staff and the Bishop’s Council to tackle the problem, which included the decision to
axe £600,000 from the non-clergy budget through retirement and reduced working hours; and
also extending the period of vacancy with some posts. In 2014 the Diocese was expecting to
have to use £233,000 from reserve assets to fund the shortfall in income against expenditure
despite cuts being made where possible. A 10-year Finance Plan has now been established
that addresses the projected shortfalls, although this presents very challenging targets.
The national scene for the Episcopal Church in the United States is mixed, but generally
positive. The Episcopal Congregations Overview states that 14% of congregations report that
their finances are ‘excellent’, while just 7% said that their finances are in ‘serious difficulty’.
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38% say that their financial situation is ‘good’ and 40% say that their finances are ‘tight but
we manage’.
One national adviser pointed out that some churches are well-healed institutions largely
because of endowments, but that many are being spent at alarming rates. So there is concern
about the decapitalisation of the Episcopal Church. There is also the phenomenon of new
parishes, formed in the 1960s and 70s, which are currently managing but not sustainable in
the long run. Older church members giving higher pledges are dying but not being replaced.
Another national adviser said that the Episcopal Church is relatively financially stable. There
is pressure to reduce the parish funding to the national Church. The Church has significant
resources, but there are questions surrounding their management.
At the parish level in America, one local priest reported that things were better than they had
been. The ‘great recession’ was in the last triennium of the Episcopal Church (2010-13), but
the Stock Market has been doing well recently, so the Church’s endowments are doing well
again. The national Episcopal Church is in the black and is even considering reducing the
level of diocesan contribution to it as a result. Another parish priest also reported that their
financial situation was getting healthier, although admitted that they can’t do all they would
like to do. This church has a $2,500,000 operating budget, but a large staff to pay for, gardens
to maintain and an annual contribution of $200,000 to be made to the diocese.
1.2 What proportion of the national Church’s income is raised from parish churches?
Across the Church of England, in 2011 (the last complete year in terms of information) there
was a net consolidated income of £1.34billion. £915 million came from the parishes. Roughly
one third was spent on clergy stipends, one third on buildings, and one third on everything
else.
The Financial Overview 2000-2011 states that in 2011 the total income of the Church of
England was £1.34 billion, of which £610.5m (45% of income) came from donations,
£275.8m (21%) from investment income, and £158.3m (12%) from trading and operating
income, of which £48.8m came from cathedrals alone. The Finance Statistics 2012 state that
in that year parish income reached £929m, £13m higher compared with 2011.
In the Diocese of Exeter 66% of income comes from parishes, with the remaining 34%
coming from investments, renting glebe land, the Archbishops’ Council (since Exeter is
designated as a poorer diocese), housing rentals, statutory fee income and some reserve
assets.
In the American context, 19% of the national Church’s income is required from the dioceses,
but they are currently receiving an average of 14%-15%. This is reflected in the individual
parishes, where giving to the dioceses ranges between 10%-20%. One national adviser said
that income from parishes mostly covers the diocesan infrastructure, but not much else –
which means, for example, that struggling parishes cannot be supported very well. 20% of
parish income goes to the dioceses – but not all pay and there are no consequences for not
paying.
A Long Island diocesan report, entitled Walk in Love, states: “Our parishes and missions form
the backbone of our Diocese. 59% of this proposed Ministry Plan is comprised of offerings
from congregations. The biblical standard of the tithe is the basis for congregational
offerings. 53 of our congregations are currently fulfilling the tithe, while others are working
their way toward the tithe through proportional giving.” 32% of diocesan income is raised
from investment income and trust funds; 7% from service and other revenue; and 2% from
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the Astor Fund Grant. Expenditure for the 2015 diocesan Ministry Plan comprises 51%
mission, 10% episcopate, 13% bishop’s support staff, 12% administrative staff, 4%
administrative expenses and 10% facilities and maintenance.” The report further points out
that the Diocese provides Support for the Wider Church (national level); overseas
Development Goals; Retired Clergy and Lay Programmes; Episcopal Ministries; Diocesan
Youth Ministry; Young Adult Ministry; The Office of Communication Ministry; Diocesan
Convention; Diocesan Liturgy; Missional Vitality: Congregational Development; Diocesan
Missioners; Diocesan Partnerships (including curacies, college chaplaincy and church
development); Support for Ministry; Facilities and Maintenance.
New York Diocese reported that the Assessment for parish contribution to the Diocese
(Common Fund in the Church of England) is as follows: 4% of income where income is $1 £50,000; 10% where income is $50,000 - $200,000; 15% where income is $200,000 $500,000; and 20% where income is in excess of $500,000.
One local parish stated that they contributed 10% of their operating costs income to the Long
Island Diocese. It was explained that the Diocese is a mix of suburban, city and rural
contexts, and so the contributions from each parish vary. The total budget for the parish is
$400,000/year, of which the contribution of 10% of the budgeted operating costs is $23,643
for 2015. This pays for diocesan resources, area missions (including support for very poor
churches and new plants), programme directors and financial services (such as the pay roll
which local parishes can use for paying their own staff). The Vestry (PCC equivalent)
decides what to pay their priest’s salary and is responsible for paying it. There is no central
stipends body like there is in the Church of England. There is a suggested diocesan minimum
of $45,000 (£30,000) plus housing or a housing allowance of an additional 50% of the salary.
(For interest, the Rector of Trinity Church, Wall Street, is paid £475,000 a year with pension
and rectory in Lower Manhattan included.)
1.3 What financial challenges does the Church face?
The Church of England’s National Stewardship and Resources Officer claimed that,
“Securing a solid financial base for the Church’s future mission is a significant challenge.
The biblical principle of stewardship requires us as a Church, both corporately and
individually, to make careful decisions about how we use the money, time and talents that
God has blessed us with.” He said additionally that we need to think about our buildings –
they are costing us too much. There is a smaller number of people to get all the money from,
so the financial burden is progressively born by a decreasing number of people.
Communication is crucial – the Church is not rich. There is a poor perception of the Church’s
work – people ask, what’s the point? What good does the Church do compared to, say,
Cancer Research?
The Financial Overview 2000-2011 states that in the last three years (2009-2011) giving has
not kept up with inflation and has declined in real terms. The average giving level of church
‘members’ in 2011 was 3.2% of income. This remains significantly short of General Synod’s
suggestion for church members to give 5% of their take home pay to the Church, which, if
achieved, would have the potential of adding around £300m to parish incomes.
In the Diocese of Exeter, parishes provide 66% of the diocese’s budgeted income, but this
does not cover even the total clergy costs for the Diocese. Building maintenance costs are
also high, due to the percentage of listed buildings. The Participant Number is falling at an
average rate of 1.67% per year (based on a 10-year average), but the increase in Common
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Fund for 2015 is just 1%, which means greater giving is needed per participant member to
make ends meet. One diocesan view is that the issues of weak spirituality and poor
relationships can be the causes of low income in churches. Some reconciliation of this may
need addressing.
Within the Episcopal Church, sustainability in the long run is the main financial challenge.
The former image of the ‘established church’ has gone. There is a variety of income streams
among church members. Churches with endowments are not managing them properly. There
are changing demographics in terms of stewardship and giving. Younger people support
particular causes (such as relief aid) but not institutions. There’s a shift in perception of
giving – i.e. smaller amounts are considered to be relatively generous. Buildings are ageing
and expensive, and church members are becoming slaves to their buildings. There’s also a
need for larger buildings in some places! There is pressure to reduce the parish contribution
to the diocese and the diocese’s contribution to the national Church. Health care is too
expensive. The newly ordained often have debt that they carried with them into training, and
then can’t pay it off during their first lower paid ministry posts.
At the parish level, one priest identified the challenge to grow in numbers and understanding
of stewardship. Only a quarter of the budget comes from pledges; 50% from the rental of 10
town houses owned by the church; and 25% from a school renting church property and
special gifts. In another parish, the major growth in terms of membership is through exRoman Catholics joining. However, Catholics are generally poor financial givers. The church
here also has no endowments (through legacies, for example), so every cent has to be raised
through the current church members and there has been a shortfall against the budget for the
past two years.
1.4 Is the future of the Church optimistic or pessimistic?
Within the Church of England, the Financial Overview 2000-2011 identifies parish revenue
as falling due to declining church attendance and the financial crisis that has squeezed
incomes. Investment income is not filling the gap due to low interest rates. Clergy costs have
increased despite the fall in clergy numbers, as have the costs of building repairs and
maintenance. On the positive side, the Church’s regular givers remain more robust than
regular givers to other charities; and church giving to other charities is holding up in the
current economic climate (4.7% for 2011). In the report Giving Insight, the demographics of
the respondents show 47% are aged over 65, with 45% of the total giving income from this
group. Together with those expected to retire in the next 10-20 years, up to 50% of existing
giving is at risk.
However, the Diocese of Exeter’s Director of Finance said, “It doesn’t help to be pessimistic.
You have to be optimistic! The Diocese has a plan that works. The statistics are now
understood better and we can aim for growth rather than decline, while recognising the need
to be realistic. People are positive and upbeat about it, although there is a real need to address
the declining numbers and to restructure.”
Across the other side of the Atlantic, a national adviser for the Episcopal Church stated their
optimism, although claimed that the national structure will need to change. Big churches are
growing, little churches are shrinking. The big churches grow because they are mostly in
urban areas and they offer a wide range of programmes (especially for families, children and
teens). Another national spokesperson, although optimistic by nature, also said that there
needs to be a different structure for the Church. Human beings change and move from a
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house to an apartment – so should the Church expect change and adaptation. Part-time, selfsupporting and bi-vocational priests will become more the norm. Nebraska Diocese was cited
as a case in point. Here there are 58 congregations, with half of them welcoming 10 or less
members on a Sunday. There is no growth potential and they are having to adapt, as the
future is now!
At the parish level in New York, again the situation is optimistic, especially given the plans
for developing real estate, where that is a present asset. “Because we are self-sufficient in the
Episcopal Church, individual churches can grow at their own pace. The diocese depends on
us, rather than the other way round.” Another parish priest also stated his optimism: “If we
are doing God’s work, there is no need to worry.”
2. The culture of financial giving in the two churches
2.1 What are some of the cultural features of the country – i.e. sociologically,
economically, psychologically, spiritually?
The Church of England’s National Stewardship and Resources Officer points out that the UK
is a multi-cultural society and different groups of people hold different views on giving. It’s
generally true that those who are less wealthy give away a higher proportion of their income.
The average giving is also lower in rural areas. In England, in 2008 there was an economic
dip in available money, but recent market research shows that there isn’t currently a financial
problem and people do have money that is surplus to basic needs.
In March 2012, the average monthly salary in the UK was £1,950 ($3.065) compared to
£2,076 ($3263) in the US. Just 20 months later, towards the end of 2014, The Mail Online
reported that the cost of living in the UK was £2,000 (18%) more per year than living in the
US. This is due to higher costs for property, energy, transport, groceries and restaurant meals.
An article entitled Stumbling and Mumbling: UK vs US living standards reported that, if we
look at wages, things look very similar in the UK and US. The Office for National Statistics
in the UK estimates that the median full-time male wage was £556 per week in 2012,
whereas the Bureau of Labor Statistics in the US estimates that the median full-time male
worker in the US got $860. At an exchange rate of $1.57 to £1, these are very close.
However, as already stated, the cost of living in the US is less than in the UK, and someone
in the UK can expect to pay 25% more than someone in the US for the purchase of a house,
for example.
The online Salary Calculator shows that in most cases Americans get to keep more of their
hard-earned cash than the British do. The top rate of tax in the United States is lower and the
threshold for paying it is higher. For example, in the US you pay 36.9% tax on income over
$406,751 (£268,571) compared with 40% tax on income of over just £41,865. However, there
are some important differences between the US and the UK to take into account. For
example, for Americans most states charge an additional separate income tax on top of that
which central government takes; while in the UK we can rely on the NHS to provide us with
healthcare, whereas in the US health insurance can cost thousands of dollars per year.
Furthermore, the website Giving Evidence reports that, “Cultural differences (between the US
and the UK) are vast, differences in social norms are vast, the role of the state versus the
individual differs vastly. Citing the differences in giving levels with no consideration of the
umpteen other differences is just lazy and stupid!” Nevertheless, The Mail Online reported,
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on November 11th 2014, that the ‘American Dream’ is still alive in the US. Americans earn
$54,450 (£34,644) a year on average, and according to an Organisation for Economic
Cooperation and Development study, on a scale of 0 to 10, US residents said their general
satisfaction with life was at 7.0 grade.
One of the Episcopal Church’s national advisers said of the United States that there has been
a generation shift in philanthropy and an intergenerational transfer of wealth. How you
express your values is how you will spend your money – i.e. you may spend substantially
more money on your country club than on your church! There are also ethnic and
generational differences. For example, southerners may be culturally spiritual but not
institutionally committed. On the other hand, Asian and Latina communities are the fastest
growing Episcopal Church groups. Another national adviser pointed out that at the parish
level, there is a regional variation in giving culture. In the north-east people don’t talk about
money and maybe don’t see the point of the Church. In the south people don’t talk about
money but give to the Church. In the west people are less generous towards charity in
general, including the Church.
One parish priest argued that charitable giving in the United States is considered important
because of the separation of Church and state. Therefore church members better understand
that they need to support the churches themselves if they want them to flourish and be there
for future generations. Another priest said that Americans are generally good about their
philanthropic giving, partly due to their awareness that there is limited funding in the United
States for social need. Whenever there is a large disaster, the whole country gives generously
– for example, after hurricanes and tsunamis. Following the 2010 Haiti earthquake, one local
congregation gave $10,000 in a one-off collection.
2.2 Is it part of the culture to ‘have a religion’?
One Church of England diocesan official stated that in some rural parts of England, where the
church is an integral part of the community, there is a greater sense of having a faith and
belonging to the Church. Someone else said that the word ‘religion’ is not something that
most people would relate to. They would be nervous of organised religion. It’s not a marker
for national pride. We have become more individualist and people recognise ‘spirituality’
more than religion. Some people want the Church there as part of their identity and heritage,
but not necessarily to belong to it.
In the United States, in the deep south, being a member of a church is part of the culture. On
the west coast and north-east, more people read a newspaper and watch TV as an alternative
to churchgoing. The website Giving Evidence claims that, “Faith, and hence churches and
other religious institutions, are much more significant in the US than elsewhere. Having no
faith is ‘the last big taboo in America’, where people find it easier to be lesbian single
mothers than to admit atheism. Hence membership of the Church is almost ubiquitous, so of
course people give to them. Religious giving in the US dwarfs that elsewhere.”
A website article entitled Worlds Apart states that, “For a country in which separation of
church and state is a founding principle, religious mentions are fairly omnipresent in the state.
References to God appear on US currency. The President talks openly about his faith and
punctuates his speeches with ‘God Bless America’. Religion’s presence in British culture is
somewhat subdued in comparison to the US. Although Britain has an official church, public
displays of faith like the US President’s are discouraged. Its Prime Minister has been
dissuaded from discussing his faith or referring to God in speeches. Is the visibility of
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religion in one’s culture related to people’s attitudes about its importance, and, in turn,
worship service attendance?”
The same website, Worlds Apart, reports that, “When asked about the importance of religion
in their own lives, 83% of Americans said it is either ‘very important’ (60%) or ‘fairly
important’ (23%). In Great Britain, however, less than a majority (47%) said that religion is
important in their lives. Only 17% of Britons consider it ‘very important’, and 30% feel it is
‘fairly important’.” Why the differences in importance? Al Winseman, Gallup’s Global
Practice Leader for Faith Communities, points to the historical separation of church and state
in the US as a possible answer. ‘State-run religion (in Britain) has had the opposite effect of
its intended effect – it caused religion to die’, Winseman said. ‘Separation (in the US) helped
it to flourish by creating a marketplace of faith. It has done far more for promoting religiosity
in the US within the culture’.”
The Worlds Apart website maintains that, while the difference in these overall measures are
stark, some commonalities exist. In both countries, woman and people over the age of 65 are
among the most likely to say religion is important in their lives. “Religion’s importance in
America, when compared to that in Britain, may reflect its role in each of these cultures. The
decline in Britain may be a sign of gradual secularization, and may foretell where American
religiosity could head in the future. However, Winseman said he isn’t convinced that it will
happen to Americans anytime soon and Gallup data don’t indicate a hastening decline. ‘We
are a secular society with a spiritual culture’, he said. ‘And that culture has a very spiritual
core’.”
On another website, entitled Belief and Cultural Differences, it is stated that, “Of the main
cultural differences between living in the UK and the US, probably the single biggest
difference revolves around belief. In the UK, belief is very much personal. Foisting one’s
belief on to friends and colleagues is seen as ‘bad form’ and is something that is rarely done.
In general it is considered to be ‘poor form’ to even discuss your religious stance. In the US,
however, religion dominates many aspects of society. Politicians are judged on their
religiousness – the religious lobby is huge and the influence that the Church has on the
government is incredible. All of this is despite legal, apparent and public ‘separation of
church and state’ which is built into the US’s Constitution.”
A national adviser within the Episcopal Church agreed that it is part of the culture to have a
religion, although stated that this is regional. In the north-east it’s still felt that there are
social, business and networking opportunities to be found through belonging to a church. On
the west coast this is not the case. In the Old South (Texas, Carolina), there is still an
expectation that people will attend church. However, one Episcopal Church parish priest said
that the fastest growing religion in the USA is no religion! What’s happened in Europe is
starting to happen in the United States. Sunday worship was formally part of the culture, but
that is decreasing. In the Midwest and South, around 80%-90% of people would claim to be
Christian; but in the North-East and West Coast, that figure drops to around 60%-70%.
2.3 What are some of the statistics with regard to churchgoing in the Church?
Nationally, in the UK there are less people going to church now – and those who do go attend
less frequently. Within the Church of England as a whole, the Usual Sunday Attendance
figure has dropped from 1.6 million in 1968 to just a million in 2013, with the average
congregation numbering 50 people. Just over a century ago 3.7 million people were Electoral
Roll members of the Church of England – now there are 1.4 million.
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In our sample Diocese of Exeter, the Participant Number is falling at the rate of 1.67% per
annum. In 2013 more churches (24%) were losing congregation members than were gaining
them (19%). Devon has a largely older population, so the falling numbers of churchgoers
cannot be stopped unless the younger element of churchgoers can be increased. A 50%
reduction in congregation numbers is predicted over the next 30 years. One diocesan official
said that often congregations are never challenged or encouraged to think differently; and this
can sometimes be blocked by one or two church members.
Within the Episcopal Church, The Episcopal Domestic Fast Facts Trends 2009-2013 tells us
that in 2013 there were 1,866,758 active baptized members of the Church and that in the five
years leading up to 2013 there was a fall in membership of 164,111. The average
congregation size numbers 152 active baptized members nationally (30 less than a decade
ago), although it should be understood that 58% of congregations have 75 or less members
while 19% have 76-350 members. Similarly, the Episcopal Congregations Overview reports
that 73% of congregations include more than half age 50 or over, while a further 27% report
half their members being age 65 or over.
The Episcopal Domestic Fast Facts Trends reports that, from 2009 to 2013, the number of
Active Baptized Members dropped from 2,006,343 to 1,866,758 – a fall of 139,585 over five
years. The total Average Sunday Worship Attendance (ASA) has fallen over the same period
from 682,963 to 623,691 – a drop of 59,272.
The website article Worlds Apart states: “Although most Americans say that religion is
important in their lives, that doesn’t mean that all of them attend religious services. The same
holds true with the UK. However, self-reported church attendance is still significantly higher
in America than Britain. 38% of Americans said they had attended a church or synagogue in
the last week, and 17% of Britons said they had attended a religious service at a place of
worship in the last seven days.”
A national adviser for the Episcopal Church reported that 60 people is the average
congregation size across the country, with Sunday attendance as the main emphasis. The
Giving to Religion document reports that fewer Americans are now participating in religious
congregations. In particular, declines have been seen in the religious participation among
people under the age of 30 and in membership among Mainline and Evangelical
denominations. Such changes in the demographics of American congregations directly
impact the ability of congregations to meet their revenue needs in the form of tithes and
offerings. A local parish priest said that about one third of Americans nationally go to church.
Liberal and Conservative churches are growing, while those without any clear statement or
stance are dying.
2.4 Is it part of the culture to support the Church financially?
The Church of England’s National Stewardship and Resources Officer makes the point that
there is a general public perception that the Church is rich. “Passing a bag round indicates a
request for cash only and does not provide significant donations.” The average churchgoer
gives 50% of their financial giving to the Church and 50% to other causes.
The report, Giving Insight, says that over one in five members agree they “often feel guilty
that they don’t give enough to church or charity.” These responses often clustered into certain
church groups, indicating that how a church presents stewardship impacts on feelings of guilt.
More than a quarter say they think about their giving proportionately. However, this may be
an over-estimate, or that the base for the proportion is lower than after-tax income, i.e.
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‘disposable’ income. When asked about a proportionate giving challenge, respondents fell
into three roughly equal groups – yes, no and not sure. The comments made in response,
though, have wider relevance in understanding attitudes towards giving. Fewer than one in
five want more teaching on giving and money. This may reflect current quality of teaching,
how applicable it is, or the feelings of guilt engendered. Those giving most are more open to
further teaching.
An Exeter Diocese official said that, in England, older members of the Church remember the
days when they didn’t have to give as much as is expected today. They therefore perceive
that there has been a degree of mismanagement of income and assets. In the English context
there is also difference associated with churchmanship tradition in terms of giving.
Evangelicals tend to give more than those of the Anglo-Catholic tradition, and Evangelicals
can feel frustrated by those who are perceived as not pulling their weight when it comes to
raising money. Another diocesan official made the additional point that it is not part of the
general culture to support the Church in the way that you might give to other charities with
more obvious good causes. Furthermore, not many people outside or inside the Church
realise that the Church depends on its members to fund it.
From the United States’ perspective, clergy and congregations are generally comfortable
speaking about money and are encouraged to do that. There is a culture of annual pledging
and the average church member gives $2,553 (£1,690) to the Church. The culture of pledging
is, however, less obvious in the younger generations.
The Giving Evidence website says that, “It is not true, as often claimed, that the US is more
generous than the UK. According to NCVO/CAF, whereas 73% of UK citizens give money,
only 60% of US citizens do (see The World Giving Index 2010). Or another way of looking at
it is this – official overseas aid giving in the US is 18 cents for every $100 of Gross National
Income, whereas in the UK it’s nearly three times that at 51 cents. If you add together giving
to international development by government and private individuals in the US, you get 25
cents per $100, whereas in the UK you get more than twice that at 54 cents (see The Lives
You Can Save, Peter Singer, page 34).”
Giving USA 2013 reports that, in 2012, from a total $316.23 billion given to charities, 72% of
this was contributed by individual people, with 32% of the total being given as religious
donations. In that same year there was also a 3.9% rise in giving by individuals on the
previous year. The report states that the willingness of individuals and households to give to
charity is associated with feelings of financial security. As the economy continues its slow
upward climb, contributions are rising in the same way.
The Episcopal Church report, Funding Future Ministry, writes that “there are over 1.5 million
agencies, charities, schools, churches and non-profit organisations in the US, most of them
probably seeking donations. This is a staggering number and a compliment to the nation.
However, this growth in non-profits in the past generation has resulted in more competition
for giving to organised religion. In 1990, half of what was given away in the United States
went to organised religion. By 2008 this figure had dropped to 35%. The moral here? We in
the Church must be more proactive in encouraging gifts, and in no place is that more true
than in planned giving. Many of the faithful do remember their congregation in their estate
planning. Many more would if we as Episcopalians were more proactive in sharing a vision
and providing opportunities to give.”
A national adviser for the Episcopal Church stated that churchgoers give the greater part of
their charitable giving to the Church, but this is changing and, again, it is regional. A local
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parish priest pointed out that, of course, only churchgoers support the Church financially. The
majority of the congregation give most of their charitable giving through the Church – but
this particular priest is clear and teaches that tithing is biblical and is for God and the Church.
2.5 What is the average amount of financial giving per head of total church membership?
The average giving per head of Church of England members is 3.3% of income. While there
has been a 3.3% increase in planned giving to the Church, with fewer church members each
year this represents a below average inflation income. The Church of England’s Financial
Overview 2000-2011 states that weekly average tax efficient income per subscriber, in 2011,
was £10.70 per week, or £556.40 per year. However, this figure varies considerably across
the dioceses, from £6.40/week (£332.80/year) to £20.20/week (£1,050.40/year). The range of
giving as a percentage of income therefore ranges from 2.3% to 5.7%. The Finance Statistics
document shows that, in 2012, the average tax efficient (including gift aid) giving is
equivalent to £11 per week (£572/year) per subscriber. Yet the average expenditure per
Electoral Roll member in 2012 was £12.10 per person per week.
The report, Giving Insight, demonstrates that the top 20% of givers give just over half (52%)
of the total giving received by the Church. This group tends to give by standing order, and
thinks proportionately about their giving. Their average giving level, £29.90 per week, is
more than twice that of the next 20%, who give an average of £12.28. The report makes the
interesting point that those with additional involvement (leadership, Church Council or home
group) are likely to give at a level 50% greater than those without involvement, are more
likely to give by standing order, and to think about proportionate giving.
In the Diocese of Exeter £10 per head per week is needed, of which £9 is actually given. So
there’s a shortfall of £1 per week per head for income to meet expenditure.
Across the Atlantic, The Episcopal Domestic Fast Facts Trends 2009-2013 tells us that the
average giving per head in the Episcopal Church was $2,553 (£1,690) in 2013 and the
previous three years had seen a slight rise in giving in each year although less than the rise in
inflation. There are regional variations, of course, and the average household in the Diocese
of New York currently pledges $2,038 (£1,349) per year. Dioceses outside the north-east are
probably higher. ‘Proportional giving’ is a more acceptable term than ‘tithing’. While some
still believe that you should give because you should, not just because of need, nevertheless
the case for support has to be made unless/until people have had a conversion experience and
‘get it’.
At the local parish level, one priest on ‘Stewardship Sunday’ shared his own giving rate,
stating that it was above a tithe. He was completely open about the fact that his own personal
giving through the local church is $12,000 (£7,944) per year. The largest single pledge in the
congregation stands at $44,000 (£29,129) per year. There are 600 ‘Communicants in Good
Standing’ (Electoral Roll equivalent) at this church, but with an average Sunday attendance
of about 200 people between three services. There are 190 official pledges and some who
give regularly without pledging. The average giving per head is therefore $1,040 (£688) per
year ($20/£13 per week). On Manhattan, the situation there was slightly different, with an
average annual pledge of $2,357 (£1,560) per person. Although there are 900 affiliated
members, just 240 attend church per week between three services. $400K (£264,807) was
pledged in 2014.
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3. Approaches to, and resources for, financial stewardship in the two churches
3.1 How serious does the diocese take financial stewardship?
The National Stewardship and Resources Officer says that different dioceses have different
strategies for increasing Christian stewardship – but all of them worry about money! In July
2009, the General Synod of the Church of England enthusiastically commended the Giving
for Life report. This was the first time it has held a significant debate on issues of giving and
generosity since 2000. General Synod resolved to: “set giving within the context of
discipleship and mission; encourage church members to set the target of giving 5% of their
income to and through the church, and a further 5% to other organisations that help build
God’s kingdom; commend the initiative for prayerful discussion and action by parishes.”
At diocesan level, the Diocese of Exeter takes financial stewardship very seriously. It is a key
focus of the Diocese’s work. Those at the centre of diocesan life are well aware of the
financial struggle, the decline in attendance, and yet the need to pay for ministry.
Within the Episcopal Church, there is a similar situation, and the extent to which Christian
financial stewardship is taken seriously varies from diocese to diocese. Two thirds of the
dioceses are members of The Episcopal Network for Stewardship (TENS), for example.
Although the Presiding Bishop can influence the national Church and its membership, for the
current Presiding Bishop stewardship is not a high priority. Likewise, the Episcopal Church’s
national Development Office is only three years old and still in its infancy, but tends to focus
on the present rather than the future.
One national adviser said that the dioceses do their bit once a year, usually around budget
time, but don’t give a lot of general encouragement and help. At the parish level, it’s often a
case of whoever is available for the stewardship committee rather than finding a qualified or
enthusiastic person.
At the parish level, one incumbent pointed out that the Church Canons require parish priests
to preach at least one sermon on stewardship each year. At the time of my visit (2nd Sunday
before Advent) the Gospel reading was the Parable of the Talents, which the minister related
to financial stewardship. Members of the Stewardship Committee also gave a presentation
and there was accompanying literature with guidance on pledged income in terms of charts of
figures. Reflecting afterwards, the parish priest said that there is no help forthcoming from
the Diocese in terms of financial stewardship and no programmes or other resources.
However, the Rector and Stewardship Committee write to every church member, both
inviting financial stewardship and thanking people for it.
3.2 What staff and other resources does the diocese have for this area of ministry?
For the Church of England, the National Stewardship and Resources Officer provides
encouragement, advice and support for Christian stewardship and fundraising activities
within the dioceses and the wider Church. The Officer also acts as secretary to the
Archbishops’ Council’s Christian Stewardship Committee.
The Giving for Life report stated that, “Whilst General Synod’s leadership in encouraging
generous giving is vital, it is action at parish level that really makes a difference.” So, as well
as a brief Giving for Life introduction, there are two primary resources for parishes: a guide
for PCCs and talks and accompanying leaflets. Giving for Life identified four key tasks for
parishes to be confident they are adopting good practice in encouraging giving and generosity
– 1) Preach and teach regularly about giving in the context of discipleship; 2) Clearly
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communicate that giving to the Church enables the mission and ministry that flows from it; 3)
Hold some form of annual review of giving; 4) Send an annual personal ‘thank you’ to
regular givers.
Our sample Diocese of Exeter funds a full-time Mission Resources Adviser, a half-time
Support Worker and 0.2 post for clergy assistance. There are regular meetings between the
archdeacons and deanery treasurers, which are also attended by the Mission Resources
Adviser and Director of Finance. Promotion and advice on the Parish Giving Scheme, which
encourages sacrificial giving and an annual raising of giving that is at least in line with
inflation, is also offered.
With regard to resources within the Episcopal Church, The Episcopal Network for
Stewardship (TENS) is an independent organisation which replaced the former Stewardship
Department of the national Episcopal Church. Any of the 60 dioceses may pay an annual
subscription of $1,000 to be a member, while individual parishes can join for $100-$250
depending on size. An annual grant is paid to TENS from the General Convention. The
strongest members of TENS are the dioceses that also have stewardship officers on their
staff. However, the President of TENS says that not many diocese are helping parishes to
understand the theology and spirituality of stewardship – neither are ordinands taught how to
address stewardship. TENS produces a full set of stewardship resources, entitled 2014
Walking the Way Narrative Series and Annual Giving Campaign, aimed at helping
congregations to take the next steps in discipleship through the practice of intentional giving.
The resources are comprehensive and ready-made for immediate use or adaptation by the
local parishes. (See Appendix.)
Another national resource is The Episcopal Church Foundation, which “seeks to bring about
a growing number of healthy, vital and vibrant congregations in service to God’s mission
with the capacity to empower and support their members to live out the Gospel. The ECF
provides programmes, products, and services to Episcopal congregations, dioceses and
related organisations in the areas of financial resource development, leadership and training.
It is ECF’s privilege to walk with the Episcopal Church at the national, diocesan and local
levels to foster the capacity of congregations to pursue their mission and our shared call to
live out the Gospel.” The ECF, created in 1949, is an affiliated agency of the Episcopal
Church, independent and lay led. It is funded by endowments, fees for services offered (such
as capital campaigns and managing parish endowments), and fund-raising for
transformational and leadership programmes. The ‘Vital Practices’ website has articles and
resources on parish life, ministry and finances. The ECF provides workshops on leadership
and fundraising. Their President says that organisations such as the ECF and TENS exist to
fill a void in many dioceses. These para-church organisations have a wider national view and
networking that enables them to give advice and make appropriate links between different
parishes across the countries.
One local priest confirmed that his diocese subscribes to TENS, so that individual parishes
may benefit from the resources available through TENS. This priest uses their leaflets and
bulletin inserts, and said that the various template letters were great. A priest from another
church, with greater financial and people resources at her disposal, listed the availability of a
Stewardship Committee of eight people; a Budget Committee; an annual pledge campaign;
mailing; e-blasts; pamphlets and presentations; follow-up calls and letters; a data base that
helps target certain church members; and ‘Raisers Edge’, a national resource. (As a matter of
interest, this parish employs the following full-time staff: a rector, two other clergy, a
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minister of music, an accountant, a business manager, a development manager, an office
administrator, a communications manager, a facility manager (plus 6 full-time assistants to
handle the school and property portfolio). Also the following part-time staff: a Thrift Shop
manager, an assistant minister of music, a horticulturalist for the garden.)
3.3 What approach is made in terms of contact and involvement with local parishes?
In the Diocese of Exeter, individual churches can be assisted by being helped to write a
Mission Resources Support Plan, which is linked to the local church’s Mission Action Plan.
The Mission Resources Adviser visits parishes to preach on the subject of Christian
Stewardship and to deliver workshops for PCCs and others. The Director of Finance also
visits PCCs and Deanery Synod meetings. The Diocese promotes the national Parish Giving
Scheme, which encourages an annual inflation-linked practice of financial giving, and
information is available to explain the diocesan Common Fund that all churches pay into.
Nevertheless, there is a need to be more explicit in the parishes about actual costs, while
being sensitive. The Director of Finance has been told by parishes that it’s distasteful of him
to talk about money! The diocese also has a Mission Resources Adviser who visits parishes
and gives presentations, delivers workshops and promotes legacy donations. There is a
website resource and leaflets about stewardship, grants and funding.
The Episcopal Church’s report, Giving to Religion, states that the number of houses of
worship with in-house professional development officers is minimal, in spite of there being
300,000 houses of worship. Preparing clergy to be comfortable and sophisticated in fund
resource-development activities is changing only slightly. The oldest and most experienced
clergy tend to be reluctant to talk with their congregants about current or legacy gifts.
Knowledge about giving preference and priorities of congregants is very minimal, while
educational institutions and hospitals work even more diligently to obtain information about
their donors.
On the national front, The Episcopal Network for Stewardship is working on ways to connect
with parishes. They offer a national conference, for example, with a web cast which 1,200
parishes joined in with in 2014. TENS also works with diocesan leaders in the field of
stewardship. The Episcopal Church Foundation contacts dioceses and parishes. There is
considerable direct contact with parishes, who often see dioceses as taxing authorities who
just want their money. One local parish priest said that many parishes can help the diocese
rather than expect the diocese to help them. “We have little need for the diocese or its
advisers.”
Another parish priest described their efforts with financial stewardship as including a talk for
new members, quarterly statements to members, annual pledge invitation/renewal letters and
thank you letters. This priest said, “I don’t talk about money in a first encounter with a new
member, however.” A ‘Pledge Commitment for the Year 2015’ form is given out on
Stewardship Sunday, with a deadline for its return. A chart on the back has columns for
annual and weekly income, followed by examples of the amount involved if giving ‘Beyond
a Tithe’ (15% and 12%), or a Tithe and below, down to just 1%.
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4. Planning for the future – decline or growth?
4.1 How do you see the future for your national church?
The Church of England’s National Stewardship and Resources Officer states that, “We must
take up the challenge to redesign the way of doing church, using the £1.34 billion that we
have got.” We need to think about buildings, training (nine years from discernment to end of
curacy is too long), and ministry strategy (stipendiary ministry costs £45-£72K per
clergyperson). “If we are not going to have greater numbers of people and income, we simply
cannot sustain the current practice.”
In terms of the Church of England’s future, the Financial Overview 2000-2001 states that the
projected reduction in stipendiary clergy due to retirement will change the shape of ministry,
with far greater use of self-supporting clergy and lay ministry in many forms. This will
undoubtedly also change the pattern of expenditure, with a reduction in expenditure on
stipends and associated costs, although there will be greater expenditure on training for these
other forms of ministry and support costs in that ministry.
An Exeter Diocese official believes that the national Church needs to plan for either
maintenance or growth. Drawing young people into the Church is a major challenge but is
essential for the future of the Church. Another diocesan official said that the nature of the
Church will have to change to survive. “It will have to become more Evangelical. If you
attend a local church as a young person, everything is so counter-cultural.” In a new book,
Don’t Lose Heart, which seeks to help clergy maintain their morale despite pressure and high
expectations from parishioners, research reports that nearly a third of clergy rate their morale
from ‘very low’ to ‘average’, dreading the day ahead and ending each day with regrets. This
would suggest there is work to be done on improving the way in which church leaders
perceive the Church’s future and their own role within it.
Considering the future of the Church in the United States, the Episcopal Congregations
Overview states that the Episcopal Church has proportionately fewer children, youth and
young adults, compared to a majority of older people. The survey also shows that small
parishes tend to spend proportionately more on building operations, while larger
congregations spend proportionally more on programme support. The survey demonstrates
that 67% of congregations have their own dedicated vicar, 15% congregations have 2 or more
clergy for one church, and only 5% of congregations share a vicar. However, less than a third
of congregations of 75 or less members can afford a full-time priest. Overall 56% of
Episcopal parishes have at least one full-time paid priest. Churches with only supply priests
or lay leaders were most likely to be in decline. In similar fashion, churches with greater
involvement in recruitment are more likely to have experienced growth in worship attendance
– yet only 21% say their members are involved ‘quite a bit’ or ‘a lot’, while 31% say ‘a little’
and 43% say ‘some’.
The President of The Episcopal Network for Stewardship believes that the structure of the
national Church will be smaller in the future. The President of The Episcopal Church
Foundation perceives that consolidation of the dioceses is not far down the road: “The further
away you are from the parish level, the more irrelevant you are perceived to be. So the
hierarchical infrastructure will eventually collapse under its own weight.” Nevertheless,
Long Island’s recent clergy conference report, Walk in Love, seeks to unite diocese and
parishes: “Together we are walking in love, as Christ loved us, growing in faith, encouraged
in hope and reaching out in care to the waiting and watching world. This is our mission and
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call. This proposed 2015 Ministry Plan seeks to support the ongoing Mission of our Diocese
by once again focusing financial resources on mission initiatives and supporting these with
diocesan-wide programmes and support/staff. This narrative that accompanies the figures that
follow explains how resources are being deployed for vital ministry.”
One local priest believes that the era of the small church is dead. The business of the church
and running it is expensive. There may be a move towards more self-supporting clergy in the
future, but, said this priest, this undermines the vocation of those called to full-time ministry
– and the pastoral care that the Church is famous for would be lost if the majority or all of the
clergy were self-supporting and having to work full-time in other professions. While there
may be a sense that the national Episcopal Church is planning for decline, the dioceses and
the local churches are often planning for growth. However, as another priest said,
“Everything is changing – society, the Church, how the Church is perceived.” While in a state
of flux, nothing can be certain about the future.
4.2 What strategies might be employed to move forward on 4.1 (the future of your
national church)?
The Church of England’s Financial Overview 2000-2001 points out that the pattern of regular
giving varies considerably from parish to parish and diocese to diocese, so there is potential
scope to identify successful giving programmes that can be transplanted into other areas.
Encouraging existing givers to regularly review their financial giving level as part of their
support for the Church will be an important part of this. The Giving Insight survey argues that
there is also considerable scope to increase giving by standing order or direct debit. Just over
a third give this way at a much higher level than those giving by regular envelope or through
the plate. There is scope to increase Gift Aid giving – a fifth of givers who do not use Gift
Aid come from households with annual incomes over £20,000.
Exeter diocesan officials made various points about future strategy. For example, we must
talk about what we need to do and then ask how. We need to motivate people to think longerterm and for future generations. National and diocesan structures will need to change. There
is too much bureaucracy and there needs to be less hierarchy and a more relational approach.
There needs to be a greater sense of ownership among members, to help foster greater
financial commitment. However, there needs to be some organisation, so disestablishment
isn’t necessarily to be advocated. Some work needs to be done with the clergy, too. Graham
Archer, the author of the Don’t Lose Heart report into clergy morale, says: “Leaders who are
positive, motivated and good in heart will not only be far more effective in leading mission
and ministry in their churches and communities, but are also more likely to continue in
church leadership for the long haul. The book draws support from 2 Corinthians, in which
Paul writes of the difficulties he faces, but maintains his vision. Those in leadership need to
be motivated to address the need for greater financial stewardship, but they need assistance
and training in this. The Director of Finance said that if we want to go for growth rather than
manage decline, good leadership (both clerical and lay) and teaching is key. Historically, the
clergy didn’t need to talk about money and weren’t taught how to – but times have changed
considerably. There has also got to be more engagement with young people, perhaps through
more Fresh Expressions of Church. To attract young people, you need a service that is nonliturgical, demonstrates passion, is ‘freer’ in style, and maybe has a ‘gig’ feel to it. There are
lessons that could be learnt from the Evangelical ways of doing church and engendering
commitment, without necessarily having to become Evangelical.
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The Episcopal Church Foundation’s Funding Future Ministry document states that “clergy
have an excellent opportunity, through the ministry of planned giving, to prepare their
members for life’s end, and, at the same time, to make sure that their congregation is well
positioned to serve future generations. Since a planned giving programme is, at heart, a
pastoral matter, it needs the strong voice of clergy support to be successful. A planned giving
committee can manage details, but only the rector can create a pastoral environment in which
parishioners will want to accept an invitation to the deeper Christian witness that planned
giving entails.”
The Episcopal Church may also have to face the same challenge as the Church of England in
terms of attractive younger and un-churched members. The Episcopal Congregations
Overview shows that 99% of congregations practise Eucharistic worship, 87% have organ
music and 73% have the congregation kneeling. This compares to 8% with use of drums, 7%
using an electric guitar and just 3% including personal testimony. The same survey also
shows that most conflicts in congregations (and potential causes of decline in numbers) are as
a result of actions by General Convention (equivalent to General Synod in England), how
worship is conducted, and conflict over the priest’s leadership style. So these aspects of
church life and leadership also need attention. There is also a shift in the popularity of
churchman traditions. The Episcopal Congregations Overview shows that congregations that
are ‘very liberal’ were most likely to have grown in worship attendance (34%) followed by
congregations that are ‘moderate’ (22%) or ‘somewhat liberal or progressive’ (22%).
Conservative Episcopal congregations were more likely to have experienced decline from
2008 to 2013 (57%).
The President of The Episcopal Network for Stewardship predicts that in urban areas new
churches will be planted that look and feel different. Large suburban churches will survive.
Rural churches will merge (maybe with the Lutheran denomination) and/or they will be
served by locally trained clergy who can move around between several churches. Meanwhile,
the President of the Episcopal Church Foundation, believes that parishes and dioceses should
work out their missional and strategic decisions while they still have the capacity to do so.
There need to be more ‘fresh expression’ equivalents, using homes and less church buildings.
A group of dioceses could share resources (such as accountants, lawyers, administrators) and
release bishops for pastoral work and spiritual leadership. Younger bishops are looking at
these issues, and they will need to help people deal with change in a theologically,
strategically and practical way. “This is what incarnation is all about – God isn’t done with us
yet! We need to practise a theology of abundance and look at resources in ways other than
financial.”
The New York Diocese’s Officer for Congregational Support Plan and Stewardship,
especially reflecting on what he saw as the poor stipend and financial prospects for Church of
England clergy, said that the best people need to be recruited to leadership, paying a higher
salary for more responsibility and offering an attractive living wage. “The primary benefit for
clergy should not be ‘first in line at the rummage sale’,” he said. In 2013 the minimum
stipend for someone in ordained ministry under three years is $39,400 (£25,068), but rising
on a scale to $51,500 (£32,767) for a minister with more than 15 years’ experience.
Additionally, clergy normally have the option of receiving a housing allowance sufficient to
purchase their own home suitable for their family and work. Where the parish already owns a
house, the minister is given a housing allowance equivalent to one third of the stipend so that
he or she may invest in their own property for the future.
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This same Officer in the Diocese of New York also said this: “Most organisations are moving
toward a more responsive structure because competition demands it. The Church has to get
more localised too. Bishops and dioceses are already receding into the background. They just
don’t know it, or like it.”
With echoes of the above, a local parish priest claimed that the main challenge is to continue
to grow in numbers and in understanding of stewardship. Churches have to be bridges into
the community much more. The national Church needs to streamline resources – sell
buildings, share resources. The Church needs to be much less afraid of closing buildings. The
National and the General conventions need to ask how clergy can be better equipped to lead.
Another parish priest exclaimed, “I don’t give a hoot about the budget! Giving is right and
must be generous. My husband and I host a party for everyone at the Rectory each year and
charge the church for food, drink and entertaining expenses.”
4.3 If money was no object, what main priority should the national church have?
Imagining money as no object, the National Stewardship and Resources Officer said that the
main priority for the Church of England should be evangelism and church growth – which are
also the current Archbishops’ aspirations.
One Exeter diocesan official said the priority should be to get more people to know God, by
recruiting the people with the necessary skills. Finances are important, but it’s giving itself
that is the problem. Buildings also need to be made more accessible and given over for multiuse. A second diocesan official believed that there should be an emphasis on helping people
in need – having a role in society in terms of being the face of benevolence. “It is important
for people to see that the Church cares.”
The President of The Episcopal Network for Stewardship identified two main priorities: 1)
To be about helping people at all levels to understand that what we do with our whole lives is
stewardship; and 2) Facilitate innovation – there are too many restricted funds that could be
creatively spent, for example on the training of lay leaders.
At the parish level in the New York area, one priest said that we must proclaim Jesus Christ
and get back to basics (Matthew 28). Social ministries are important, but must have an
accompanying Gospel message and challenge. Progressive evangelism is what the Church
should be doing and is the key to growth. A second priest said we should adopt the English
model, stating that a group of churches with one priest was not necessarily foolish. This priest
also said we have too many buildings and that there need to be ‘centres of mission’.
Conclusion
It is fair to say that this comparison of approaches to financial and stewardship issues
between the Church of England and the American Episcopal Church has highlighted some
common and divergent situations, challenges and responses.
With regard to their general financial state, both churches would say that they have
considerable financial resources, although they could benefit from greater income and wiser
management of current income. The greatest expense is the provision of stipendiary clergy,
followed by the maintenance of church buildings. Dioceses and the national church offices
are not receiving the income they need from parishes, who are finding it increasingly difficult
to pay the requested amounts and are sensing a greater remoteness of the wider structures
from their local ministry and needs. Around 70% of the Church of England’s income is
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received from the parishes, while just 15% of the Episcopal Church’s income is from parish
support. However, it should be noted that the national church in the US is not responsible for
stipends, housing and pensions of the clergy, whereas in England the opposite is the case.
One consequence of the Episcopal Church’s structure, however, is that there is very little
money to support financially struggling parishes than there is through the Church of
England’s Common Fund system whereby more affluent parishes contribute to poorer ones.
Both churches are experiencing a decline in membership numbers and in giving per head,
along with the dwindling of reserves that have been used to top up giving shortfalls. Many
Episcopal Church congregations benefit from endowment income, but these are not as great
as in the past and some are not very well managed. Both churches are agreed that their future
depends on securing a greater and more solid financial base, inviting greater stewardship
from church members but also providing evidence of effective management of what is
received. There is a general optimism on both sides of the Atlantic about the future, although
there is a clear sense of the need for some national and diocesan restructuring in order to take
pressure off the local parishes where, in the end, much of the ministry is being done.
Turning to the culture of financial giving, both churches highlight modern trends in giving in
relation to personal income levels (those less well-off tending to be more generous) and to
geographical location (area of the country and urban-rural locations). Those in the UK earn a
fraction less than those in the US, while in the US the cost of living is lower, but taxes are
higher and some costs (such as medical care) are very expensive. It is suggested that the
separation of Church and State in the US has some effect on making church members realise
a personal responsibility for supporting their local church financially. While in England there
is considerable reluctance to align oneself with the institutional church, in the US this is much
less so and, in some areas of the country, declaring a lack of belief is considered to be the
‘last taboo’. Americans are far more open and public about their Christian beliefs than is so
among the British – and twice as many Americans declare the importance of religion in their
lives compared to Britons. Nevertheless, both churches have experienced a similar decline in
membership in recent decades – and currently the average size of Episcopal Church
congregations is 60 compared with 50 in the Church of England. With regard to giving
trends, many Church of England members perceive that the national church is wealthy and
they divide their giving 50/50 between supporting the church and other charities.
Episcopalians, on the other hand, pledge more of their charitable giving to the local church,
where tithing is openly encouraged and the local church gives away a proportion of its
income to other causes on behalf of its members. There is a stark difference in the level of
giving between Church of England members and Episcopalians. The average annual donation
per Church of England member is £556 ($840) compared to £1,690 ($2,553) in the Episcopal
Church. This is clearly a huge differentiation and indicates that the concept of proportional
giving through the church is greater in the US than in the UK.
Reflecting on the approaches to, and resources for, financial stewardship within the two
churches, it is clear that both churches worry about money but their strategies to counter the
difficulties have tended to be reactionary rather than forward-looking. The national churches
occasionally have a major debate on the subject; dioceses vary considerable in their
individual approaches; and the parishes themselves sometimes have an annual drive on
financial stewardship, although a good number are reluctant to address financial matters.
While the Church of England has some national and diocesan resources to assist with
financial stewardship (including the recent introduction of an inflation-linked Parish Giving
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Scheme), the Episcopal Church appears to be better equipped in this respect. There are
several independent stewardship organisations providing resources (such as The Episcopal
Network for Stewardship and The Episcopal Church Foundation) as well as some diocesan
resources. Local churches also seem to commit more time and resourcing to the matter of
Christian stewardship. For example, it is commonplace for a church to have some kind of
stewardship committee – and the approach tends to be all-year-round rather than a one-off
annual drive.
Considering plans for the future, within the Church of England there is a general acceptance
of declining numbers of members and financial resources, and therefore an urgent need to rethink the way we do church – and this centres around the physical buildings (being too many
and too expensive), training for the clergy (currently often nine years from discernment to
end of curacy), and ministry strategy (involving less stipendiary posts). Both churches are
agreed that current national and diocesan structures and resources are increasingly remote
from local pressures and needs and are therefore unsustainable in the long-term. The
hierarchical infrastructure must therefore be reduced sooner rather than later. Local churches
also need to consider sharing resources between themselves, closing buildings where
appropriate and focusing more on community links and ‘centres of mission’. Something
radical needs to be done in terms of the Church’s image and what it offers in order to draw in
more young people, perhaps through more ‘fresh expressions’ of church. The Church of
England’s Church Growth Research Programme report From Anecdote to Evidence
concluded that there is no single recipe for growth and no simple solution to decline.
However, it was evident throughout the report that the Church must retain its young people if
it is to thrive. One of the researchers, David Voas, said, “If people belong in their twenties,
they will probably stay for the rest of their lives – but if they don’t, it will be hard to bring
them in.” Local churches also need to grow in membership number and in their
understanding of stewardship. To this end clergy training in leadership and in the area of
financial stewardship must be addressed in both churches, where currently the general morale
and enthusiasm for the Church’s future among clergy is at a low ebb. (In England matters are
not helped by the fact that the clergy stipend is low, whereas at least in the US, basic salary is
at least a third higher and an allowance on top of that is given to help the clergy purchase
property for their future.) Regular, committed giving must be openly spoken about and
encouraged at all levels, with a sense that we are investing in the Church for future
generations and not only for ourselves. To this end much more needs to be made of the
importance of legacies and endowments as church members prepare their wills.
Finally, if money was no object, those consulted for this project from the Church of England
and Episcopal Church are agreed that the priorities for the Church should be helping more
people to get to know God through Jesus Christ, through evangelism and church growth;
developing a higher profile in the wider society by getting involved and being known to care;
making our buildings more accessible and available for multiple purposes; spending assets on
new initiatives instead of maintenance; and assisting people with their understanding that
what we do with our whole lives is in fact Christian stewardship.
The Church of England’s Financial Overview 2000-2011 states that, “The Church’s financial
health is intimately connected to its mission health. If the decline in church attendance figures
were to continue there would come a time when even giving at the target 5% level would not
provide sufficient income to adequately finance the ministry of the Church of England in its
current form. This strengthens the urgency of the Church taking forward its goals of investing
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in its mission and growth, in order to increase the number of Christian disciples and enhance
the Church’s capacity to serve the common good. From the other side of the Atlantic, the
Episcopal Congregations Overview says that growing churches tend to have a clear mission
and purpose, provide effective Christian formation for children, are willing to change to meet
new challenges, and incorporate newcomers into the life of the church. All of this, however,
requires a whole-hearted investment of time, talent and money – and therefore a radical form
of generosity.
In their book, The Paradox of Generosity: Giving we Receive, Grasping we Lose, Christian
Smith and Hilary Davidson argue that generosity is paradoxical both because giving results in
receiving and also because, despite the benefits (on happiness, bodily health, purpose in
living, avoidance of depression, and personal growth), most people are not generous, and
generosity and love as human capacities remain underdeveloped. And yet, the authors note
that “generosity tends to nurture love in the giver, and love stands at the heart of human
flourishing, so generosity naturally tends to promote human flourishing” (page 97). For
Christians, serious about maintaining and growing the Church, for the present and for the
future, and whether in England or the United States, generosity through Christian stewardship
has got to be the name of the game!
Resources
People
Dr C Kirk Hadaway, Officer for Congregational Research, Diocesan and Congregational
Ministries, The Episcopal Church.
The Very Reverend Christopher Hofer, Rector of The Church of St Jude, Wantagh, New
York.
The Reverend James Lander, President of Board of Directors of The Episcopal Network for
Stewardship (TENS).
Dr John Preston, National Stewardship and Resources Officer, The Church of England.
Katie Roscorla, Mission Resources Adviser, The Diocese of Exeter.
Donald V Romanik, President of the Episcopal Church Foundation.
The Reverend Dr Richard Sloane, Episcopal Chaplain at Columbia University and Diocesan
Officer for Congregational Support Plan and Stewardship, The Diocese of New York.
The Reverend Caroline M Stacey, Rector of The Church of St Luke in the Fields, New York,
The Diocese of New York.
Neil Williams, Director of Finance, The Diocese of Exeter.
Documents and Books
Don’t lose Heart: St Paul’s Advice for Maintaining Morale Under Pressure, by Graham
Archer, published by Grove Books Ltd, 2014.
Episcopal Congregations Overview: Findings from the 2014 Survey of Episcopal
Congregations, The Episcopal Church.
Episcopal Domestic Fast Facts Trends 2009-2013, The Episcopal Church.
Finance Statistics 2012, published by Archbishops’ Council, Research and Statistics, Central
Secretariat, 2014.
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Financial Overview 2000-2011: A Review of the Finances of the Church of England,
published by The Church of England.
From Anecdote to Evidence – Findings from the Church Growth Research Programme 20112013, The Church Commissioners for England.
Funding Future Ministry: A Guide to Planned Giving, published by the Episcopal Church
Foundation, 2009.
Giving for Life – A report by the National Stewardship Committee, GS1723, The Church of
England, 2009.
Giving Insight – A report of a survey carried out across five denominations into giving habits
and practices, Stewardship Network, Churches Together in Britain and Ireland, November
2011.
Giving to Religion, published by the Giving USA Foundation, 2013.
Giving USA 2013: Highlights, published by the Lilly Family School of Philanthropy, Indiana
University, 2013.
Minimum Compensation Guidelines for Priests, Episcopal Diocese of New York, 2014.
News from St Luke in the Fields, Manhattan, by The Reverend Caroline Stacey (Rector),
2014.
The Paradox of Generosity: Giving we Receive, Grasping we Lose, by Christian Smith and
Hilary Davidson, published by New York, 2014.
Walking the Way: 2014 Stewardship Narrative Series, resource published by The Episcopal
Network for Stewardship.
Walk in Love as Christ loved us, Pre-Conventional Journal, 148th Convention of the Diocese
of Long Island, November 14-15 2014.
Websites
http://stumblingandmumbling.typepad.com, UK vs US living standards, November 11th 2014.
www.emaren.com/2011/01/belief-cultural-differences/, Religion in the UK and the US:
Belief and Cultural Differences.
http://blog.thesalarycalculator.co.uk/paye/tax/comparison-of-uk-and-usa-take-home/
www.dailymail.co.uk, The American Dream is Still Alive, The Mail Online, November 11th
2014.
www.dailymail.co.uk, The £2,000 cost of being British, The Mail Online, November 12th
2014.
www.gallup.com/poll/9016/worlds-apart-religion-canada-britain-us.aspx?, Worlds Apart:
Religion in Canada, Britain, U.S., August 12th 2003.
www.giving-evidence.com/2012/01/31/us-uk-giving, Comparing giving in the US and in the
UK is a total red herring, ‘Giving Evidence – Advice on giving; based on evidence’.
www.investopedia.com, What is the cost of living difference between the US and the UK?,
November 12th 2014.
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Appendix
The TENS Walking the Way: 2014 Stewardship Narrative Series. Resources available to
subscribing parishes are as follows:Walking the Way Annual Giving Materials
Walking the Way Stationery
Walking the Way Stationery
Walking the Way Logo (to use as needed)
2014 Walking the Way Stewardship Narrative Series Introduction
Stewardship Ministry Team Letter of Introduction to the Walking the Way Campaign
Rector Letter of Introduction to the Walking the Way Campaign to:
New members/New to pledging
Members whose giving has remained the same
Members who are proportionally giving
Members who tithe
Senior Warden, Letter of Encouragement
Thank you letter from the Rector
Thank you letter from Stewardship Chair as pledges are received
Pledge Card & Proportional Giving Chart
Liturgical Resources
Blessing Over the Pledge Cards
Prayers of the People
Walking the Way Stewardship Reflections & Discussion Bulletin Inserts
Proper 22
Feast Day of St. Francis
Proper 23
Proper 24
Proper 25
Proper 26 All Saints Sunday
All Saints Sunday (Alternative)
Proper 27
Campaign Evaluation Tools
Pledge Campaign Trend Analysis Template
Pledge Campaign Evaluation
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