The FaithX Project

Strategic Missional Consulting

Getting Outside the Building: Missional Context Analysis

The third in a series of blog posts on Vision-Guided Experimentation for faith communities

Click here to read the previous post

By Ken Howard

Vision Guided Experimentation (or VGE) is an emergent learning process which faith-based communities and organizations can use to help them quickly and effective adapt to rapid change while remaining sharply focused on their overarching vision: the seminal organizational belief out which all other organizational beliefs and values flow, which we called Minimum Viable Belief. In the last two posts we discussed the first step in VGE: discerning your congregation’s MVB. In this post, we turn to the next step in the process of Vision Guided Experimentation, which we call Missional Context Analysis.

Missional Context Analysis is about discerning the qualities, needs, strengths, and aspirations of the communities you are called to serve. I use the term “communities” rather than “congregations” as a reminder that faith communities are not just called to serve the people who show up for worship (the community inside the building), but also to serve their neighborhoods around them, and perhaps even the world as a while (the community outside the building). I use the term “missional” as a reminder that God is already at work in the world around us, and that a large part of our discernment is about learning the mission that God may already have in store for us with respect to our neighborhoods.

Speaking to business entrepreneurs, Steve Blanks once said, “No facts exist inside the building – only opinions… so get the hell outside.”[i]

In other words, it’s natural to trust our own assumptions, but we cannot make products our customers want and need unless we “get outside the building” and test our assumptions about what our customers want and need by actually asking or observing them.

Faith-based communities and organizations face the same dilemma, intensified by our tendency toward traditions. We stay inside our worship centers and offices, creating programs we believe our inner and outer communities want, without ever going out and asking.  So our next step is to “get outside the worship center” both figuratively and literally: deriving hypotheses from our MVB, refining those hypotheses against neighborhood demographic and lifestyle data, and then testing those refined hypotheses via direct interaction with the real people behind the numbers.

Essentially, there are three sets of questions we want to ask about our neighborhoods:

  1. Who are the people who make up the community? (Cue the “Sesame Street” theme)
  2. What are the issues the community is facing?
  3. What resources does the community have to deal with those issues?

Missional Context Analysis is crucially important, because the quality of the answers we get when we test your hypotheses depends the clarity and specificity of the hypotheses themselves. We begin by Getting Outside the Worship Center figuratively, exploring how to clarify implications for worship services, spiritual formation programs, congregational and community engagement, and administration. Then we work on Getting Outside the Worship Center literally, mapping out the populations, needs, and assets of the communities we serve, both inside and outside of our organization.

In the language of many Christian (and other) faith traditions, the practice of Missional Context Analysis is related to the idea of “call,” or the particular mission God has in store for a particular faith-based community or organization. While call can be independent of and preliminary to needs of those who we serve, understanding their need can help to refine a faith community’s sense of call. Getting outside the building can help the community inside the building get a clearer idea how God is already at work in the community outside the building, and how their sense of call relates to the ways that God is already at work there.

In future posts we will dig deeper into how to actually conduct a Missional Context Analysis and the tools that are available to do it, including our own soon-to-be released online missional context analysis tool, which we call Datastory for Faith Communities.                                                                                                                                        

[i] Steven G. Blank, Four Steps to the Epiphany (Raleigh, NC: Lulu.com, 2006), 7.

MVB: Seven Steps to an Enduring Vision

By Ken Howard

Write the vision; make it plain… so that a runner may read it.
Habakkuk 2:2

This is the second of two blog posts on Minimum Viable Belief (click here for previous post), the term I have used to describe the driving vision of a faith-based community or organization. Minimum Viable Belief – or MVB – is the seminal belief or value that is so deep, so shared, so core to the community that it is the source of all other beliefs, values, and actions of the organization. It is the core source of meaning and purpose to the community and its members. Simply put, it is the “Why of Whys.” MVB is a vision that is so clear and plain that it creates and sustains an enduring organizational culture that can guide a faith community throughout its life, even when the community encounters turbulent times.

So far so good! But how does a faith-based community or organization discover, articulate, and communicate its MVB?

There are seven steps involved in discerning your community’s MVB:

  1. Naming
  2. Calling
  3. Clarifying
  4. Seeing
  5. Dreaming
  6. Visioning
  7. Proclaiming

Allow me walk you through each of the seven steps, while providing real-life examples from my own former congregation, a mature startup in the Maryland suburbs of Washington, D.C. [Read more…]

Minimum Viable Belief: Discovering Your “Why Of Whys”

Minimum Viable Belief

By Ken Howard

Okay. Let’s review.

Early this summer I published a research paper entitled, “The Religion Singularity: A Demographic Crisis Destabilizing and Transforming Institutional Christianity,” in which I described an emerging phenomenon in which the total numbers of denominations and worship centers (local faith communities) worldwide is growing and splintering considerably faster than the total number of Christians, driving relentlessly downward the average number of Christians per denomination and worship center. This, in turn, will render both institutions unsustainable in their current forms by the end of this century. Ultimately, denominations may die out due to their lack of capacity for experimentation and change. However, local faith communities may be able to transform themselves into a new expression of Church. To do that, they need to develop the capacity to experiment with new ways of being Church without sacrificing the heart of Christianity. So how do they develop those capacities? That was the topic of last week’s blog post, in which I outlined the seven practices I call Vision Guided Experimentation. Today, we explore the first practice, Minimum Viable Belief (MVB), which underpins the practices that follow it.

Where there is no vision, the people perish.
(Proverbs 29:18)

This verse from Proverbs is the reason why the first practice of Vision-Guided Experimentation is so important. Minimum Viable Belief (MVB) is all about vision. It’s about getting to your faith-based community’s “Why of Why’s” – the seminal belief from which all other organizational beliefs and values stem – so that you can make its vision so clear, core, and compelling that it becomes the primary motivator and compass for all members of the community, so that it both motivates them to get up in the morning and keeps them going all day no matter what frustrations they face.

Minimum Viable Belief is the overarching, transcendent, and seminal reason for your faith community’s existence, driving every other practice. It is a transcendent vision about how that organization wants to change the world, a vision so meaningful to the members of the community that they would rather fail in the service of that vision than succeed in the service of anything else. In the Christian tradition – as well as some others – we define this as a sense of call: an clear and overriding sense of what God desires for a faith community or a faith-based organization (or an individual) to do or to be.

Minimum Viable Belief is also about creating a organizational culture that is experimental, creative, and flexible, and yet grounded, focused, and faithful. MVB allows the community and its members to navigate around massive and complex obstacles while continuing to tack towards its ultimate goal. It empowers startup communities and organizations to be sufficiently self-directing, self-correcting, and tenacious that they can survive the departures of their founders and their transition to their community’s full scale.

A problem most faith communities have is that most of the time we never get past asking ourselves the question, “What?,” as in, “what programs should we offer?” And if we are going to do any tweaking of anything we do, it comes up here. Once in a while we dive a little deeper, asking, “How?,” as in, “How do we get this approved?” Unfortunately, we seldom get to “Why?,” as in “What is our motivation for doing this in the first place?” I say unfortunately, since just asking Why once is not enough: we tend to have a different Why for every What. Rather, we have to keep asking Why until we get to the “Why of Whys.” Exactly how you get to that transcendent Why is what this and the next blog post are about. [Read more…]

Latest Research: Conservative Denominations Joining Mainline In Decline

America’s Changing Religious Identity 2016:
A Research Review
click on image to download document

By Ken Howard

The Public Religion Research Institute (PRRI) has just published their findings from the 2016 American Values Atlas in a study entitled America’s Changing Religious Identity.  Their findings add further confirmation those of our research, The Religion Singularity, published in the International Journal of Religion and Spirituality in Society in July, which projects that institutional Christianity will become unsustainable in its current forms before the end of this century.

Of particular significance is the finding that, despite decades insistence to the contrary by their proponents, theologically conservative denominations and congregations are not immune to the decline that has affected mainline liberal denominations after all, but rather are making up for lost time, matching or exceeding the current rate of shrinkage of their mainline brethren and sistren. In fact, it may even be worse for them than it looks, as millennials are abandoning conservative evangelical congregations at a rate faster than they are leaving other segments of institutional Christianity.

Also consistent with our findings in The Religion Singularity is the fact that “religiously unaffiliated” is one of the fastest growing and “religious” groups in America, growing at such a rate that they could become a significant majority of the U.S. population in less than 15 years (our projection based on PPRI statistics). Meanwhile, religiously unaffiliated is increasing as a portion of each new generation. More than a third (36%) of Americans 18-30 are religiously unaffiliated, compared to less than a tenth of those 80 or older.

Another finding of significance is how syncretized religious and political affiliation have become, with the two becoming so overlapped that political affiliation is fast becoming a predictor of religious affiliation and theological leanings.  For example, if a person politically identifies as Republican, there is a 73% chance they will be a white conservative Christian, where white Christians make up only 29% of Democrats (14% of Democrats under 30).

Findings like these, Pew Research’s America’s Changing Religious Landscape (2015), and our own research, The Religion Singularity (International Journal of Religion and Spirituality in Society, 2017), are often greeted with a combination of fatalism (“We’re all gonna die”) and denial (“My church is growing, so this can’t be true”). But we see them as a vision-clearing wake-up call and a opportunity to rethink the way we do church so that, while we may see the end of institutional Christianity in this century, we can develop a Christ-following movement of faith-based communities from its remains.

Other findings include:

[Read more…]

Adapting to Change without Forsaking Tradition

By Ken Howard

A common quandary I hear expressed by leaders of faith-based communities and organizations is…

How can I help my community adapt
to a rapidly changing world
without forsaking our traditions?

And my answer to this quandary is:

It depends…

Specifically, it depends on what you think traditions are good for.

If we think of our traditions as holy and unchanging, then there is nothing we can do to help our congregations adapt to the changes in the world around them. Eventually, they will wither and die and fossilize.

But only God is holy and unchanging. Which means that our traditions are cannot be. A better way to think of our traditions is as ways of doing and being Church that have been tested by time and found to be fruitful. They are only useful to the degree that they help help our faith communities focus on our relationship with God, understand and follow God’s call for us, and live in unity as the body of Christ. Indeed, the only reason they seem unchanging to us is that in ages past change in the world around the Church was glacially slow, which allowed the Church the luxury of changing its traditions over multiple lifetimes.

Unfortunately, we no longer have the freedom to change at a snail’s pace. The pace of change in the world around us is increasing exponentially by the day. Churches used to have generations to absorb and respond to racial, ethnics, or lifestyle changes in the composition of the neighborhoods we serve. But these days changes that were once measured in generations are now measured in years. Blink and your neighborhood has flipped. And the Church is changing just as fast. The Religion SIngularity, our research paper published last summer provides definitive evidence that many of our current institutional forms – both at the local and denominational level – will become unsustainable long before the end of the current century, and suggests that we have perhaps a 10-year window to begin exploring new ways of being Church.

All of which means if we are to maintain our ability to translate the Good News into the world around us, we need find a way to test and adapt our traditions much more quickly, while not losing sight of their ultimate purpose and meaning.

And that’s what Vision-Guided Experimentation (VGE) comes in. VGE is a collection of principles and practices that help faith-based communities and organizations become much more agile and experimental: testing and adapting traditions – or creating new ones – rapidly while remaining focused on their meaning and the vision they represent. Because change for change’s sake is no better that tradition for tradition’s sake.

In our last few posts we learned how to get very clear on our vision and ultimate meaning of our traditions – tracing our way up from the WHAT of our traditions to the ultimate WHY they represent – using the principle we call Minimum Viable Belief (MVB).

Once clear on our overarching vision or MVB, the question then becomes how to move rapidly through the process of testing and adaptation. This is what we will cover in the next several posts, as we discuss two closely-related practices we call Minimum Viable Program and Rapid Iteration Prototyping.

 

The FaithX Project, Inc. is 501(c)3 nonprofit organization with a religious and charitable purpose operated as a ministry by the Rev. Ken Howard under an extension of ministry from the Episcopal Bishop of Washington.