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Will the ELCA be Gone in 30 Years?

Dwight Zscheile Cultivate Community, Innovate Faithfully, Shift Ministry Models 13 Comments

New projections forecast just 16,000 in worship across the entire ELCA by 2041. Why is this happening and what can be done?

According to projections from the Evangelical Lutheran Church in America’s (ELCA) Office of Research and Evaluation, the whole denomination will have fewer than 67,000 members in 2050, with fewer than 16,000 in worship on an average Sunday by 2041.

That’s right: according to current trends, the church will basically cease to exist within the next generation. 

In some ways, this is old news. Mainline decline has been a reality for over half a century, and the trends are well established. Yet consider how rapidly this future is arriving—well within most of our lifetimes. The ELCA had over five million members when it was launched in 1988. It has only declined since, and the decline has been accelerating.

For all the energy spent on trying to turn things around over the past 40 years, there is little to show. That is because the cultural shifts underpinning this decline are largely beyond our control. To the extent to which we’ve tried to fix the church, we’ve failed. I know a lot of really smart, faithful leaders who have poured their lives into this effort. It’s not their fault. The forces dismantling the established congregational and denominational system are much bigger. Something deeper is at stake. 

My colleague Michael Binder and I have three ways of naming the root cause:

1) We live in a culture that makes it hard for people to imagine and be led by God.

In the modern West God isn’t necessary to live a good life. Divine presence and agency seem implausible for many people, even as we are haunted by echoes of transcendence.  We’re all supposed to discover our own meaning, purpose, identity, and community. Faith might help with that for some people, but it’s assumed to be optional, and there are endless options before us.

2) We aren’t clear about what’s distinctive about being Christian.

For a long time, the church has been out of practice at telling a story to its own members and to its neighbors that sets it apart from other organizations. If the point of church is being a social, cultural, or community service organization, people have a lot of other ways of meeting those needs that are far more accessible. It isn’t clear in many local churches what the church’s theological identity or core story really is and how its practices make a distinct difference in people’s lives.

3) For these reasons, church isn’t helping many people make meaning of their lives.

A recent study from the Pew Research Center shows that spirituality and faith fall fourth in the list of sources of meaning for Americans, after family (69%), career (34%), and money (23%). People are turning elsewhere to find meaning, purpose, identity, and community. Faith might be a helpful thing for some to have, but it isn’t the center of life for very many.

Source: Pew Research Center

So what can we do about this?

The institutional shape of the Lutheran and other mainline witness in the U.S. in the future will undoubtedly look quite different than today. Amidst the disintegration and decline, the church has an opportunity to rediscover its identity. Here are some steps to take:

1) Go back to basics.

Too many churches are cluttered with all sorts of programs and activities that aren’t really designed to form Christian identity and practice. Many of these are holdovers from previous eras. They may be meaningful to legacy members but not transferable to newer generations or diverse neighbors. We need to rediscover and reclaim the simple practices that Christians have always done–prayer, scripture study, service, reconciliation, Sabbath, hospitality, etc.–and make these the center of congregational life. Such disciplines must be expressed in forms ordinary members can practice in daily life throughout the week as they discern and join God’s leading in their neighborhoods and spheres of influence.

2) Shift from performative to participatory spirituality.

Faith cannot be primarily something performed by clergy or staff for people to watch or consume; it must be something that everyone is equipped to practice in daily life. This means creating pathways for simple, accessible spiritual habits and disciplines that can be adopted by everyone. 

3) Listen.

The church needs to learn how to listen to its own members’ spiritual stories and experiences in order to help connect them with the stories of scripture and the theological tradition. This begins with finding out what keeps people up at night and helping them discover how the Gospel of Jesus makes meaning out of their experience, particularly their suffering.

4) Translate.

Most mainline churches’ language and cultural forms are inaccessible to most people in their neighborhoods. The Reformation involved a lot of vernacular translation. Somehow that got lost along the way. We need to reclaim it.

5) Experiment.

Everything listed above involves innovation, which is simply the adoption of new practices in a community. We don’t know what will work ahead of time. There is so much that needs to be discovered at the grass roots through local experimentation. We need to try a lot of things, learn from failure, and create an environment in which we can take risks together for the sake of the Gospel.

6) Share.

We need to take this journey together, not in isolation. Too many church leaders are lonely today. Most of our inherited church structures aren’t designed for peer sharing and mutual support. We need to figure out how to learn and discern together.

Claiming the Promise

The dismantling of the inherited congregational and denominational structures may be the work of the Holy Spirit, the work of the devil, or just the byproduct of the end of the Age of Mobilization (when Americans organized themselves into voluntary societies to get things done) and the rise of the Age of Authenticity (when Americans looked inward to discover and express their true self). Trying to reverse it is pointless. It is better to get clear on what God’s promises in Christ are for us and for our neighbors and find simple ways to make those promises come alive for ordinary people in ways they can understand and embody. 

About the Author

Dwight Zscheile is vice president of innovation and associate professor of congregational mission and leadership at Luther Seminary. His most recent books are Participating in God’s Mission: A Theological Missiology for the Church in America (with Craig Van Gelder) and The Agile Church: Spirit-Led Innovation in an Uncertain Age.

Image credit: Photo by Andrew Seaman on Unsplash

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Comments 13

    1. Jon –

      The lines accelerate because the ELCA is a rapidly aging denomination. Barring some sort of medical miracle, the vast majority of current ELCA members will be dead by 2050. Old people don’t have kids, so infant baptisms are plunging, and adult baptism numbers have been effectively zero for decades.

      The only thing left is membership transfers. There are far more conservatives in ELCA pews than liberals in LCMS pews, so that seems likely to continue to be sharply negative as well.

  1. If this is the case – and for the ELCA to have commissioned a study which concluded this way, churchwide must think so – then, we should immediately be about 1) paring down MDiv programs to bare bones – perhaps even closing all the seminaries (it’s irresponsible to encourage people to become pastors, incur huge debt, etc for a profession that is rapidly dying) and 2) urging current pastors to become bivocational – to develop some other skills that they will be able to use in the marketplace when most of their congregations close in the next 20 years. Since the average age of an ELCA pastor is mid-50s, time is of the essence, and Portico should be very nervous. This study shows that there will soon be a huge pool of unemployed church professionals who will still be too young to retire – and guess what! we’ll all be drawing our money out of Portico early just to survive.

    1. Bob I couldn’t agree more that young pastors or people preparing for ministry as a vocation should be thinking bi-vocationally. I don’t think all full-time calls will disappear, but there will probably be far fewer available than today. That said, you should know that seminary is now effectively free for incoming M.Div. students – at least as far as tuition and fees are concerned. Luther kicked it off with a large $23M gift enabling the school to give all incoming students full scholarships. Several others seminaries (maybe all of them by now) have followed suit. Result: no/low student debt for M.Div. students. Also, I’m told the ELCA has a huge clergy shortage at present, full-time and part-time. Many open calls particularly in rural areas, but if a pastor is geographically flexible there are plenty calls to be had. Anyway, just thought you might find that interesting. I’m 53 years old with 21 years of ordained ministry. I wonder what will be left of the ELCA by the time I retire.

      1. Several years ago, being among other young clergy raised and trained in the old church model, we were told that the Pension Fund (of The Episcopal Church) was encouraging us to think about a bi-vocational future. Of course none of us liked the idea and yet most of us could understand where it was coming from. But I also had another thought. I found it absurd that the church would make a decision for the church that would be borne on the backs almost exclusively by the clergy. What seemed like a reasonable individual decision (should I go to seminary or not?) felt like an absurd corporate decision (how are *we* proclaiming the gospel in this?). As Dwight Zscheile has layed it out, without dramatic demographic changes, there will be a lot fewer and smaller communities of faith who will likely need *more* dynamic leadership.

        My point is that the issue is a system-wide one and ought to be dealt with as demanding innovation at every level.

  2. Been thinking about this one. At first so troubling and sad. Then it started to percolate in my head. A couple of the “seven churches in Asia” were on a decline, as I recall, once, according to John’s Revelation. St. Francis of Assissi was called by God to rebuild/repair churches in 12th Century Italy. Churches were pretty empty in the early 1500’s as the downward trend had ominously continued across Europe, I hear. But the Spirit blew and God raised up certain reformers. The atheist Communist government of the Soviet Union turned some churches into swimming pools, but freedom to worship has been re-emerging there in our times. And, of course, one the great miracles of our time is the growth of the church in China even during persecution in recent decades. And it goes on. God has been known to surprise us. The wake-up call can serve as a good splash of water in the face. Awakening and revival cannot be planned, but we can ride the waves and steer some when they come. Come, Holy Spirit!

  3. Rather than quibble about the projections (think of the size of the Baby Boomer generation and how few people will be left in the ELCA after we die) or discuss the effect on pensions of the retired clergy, we should focus on what’s actually in the article.
    How can we adapt as individual congregations? It’s up to each congregation to adapt or die. Headquarters people cannot effect this while remaining in their offices.
    It’s up to each of us to face the inconvenient truth that change is upon us and that we are currently irrelevant. As the authors say, we need to have real discussions with the unchurched and really listen to them.
    Fads don’t get people to come and stay. We need to truly minister to them.
    Lay people need to be involved. Ministers come and go. Each one brings a new direction to the congregation. For change to be sustainable, the members need to participate if not lead the change.
    I highly recommend the LEAD program at waytolead.org. Our church is about to start on a journey with them.
    Our council is very concerned about our future. We have been in decline for decades and see churches around us that are barely alive. We need to do the work to bring the Word of Christ to the non-believers and the unchurched.
    btw, I’m the Church President not a minister.

  4. The more the church goes along with politically correct changes the more the church has those breaking away. The way the Bible is being interpreted has changed and confused. It leaves one to wonder what to believe in. We have a new minister and I have not fully evaluated, but concerned I should leave also. I am not anxious after 65 years in this church to leave now when our funeral pastor is likely.
    Did Rev. Eaton say she doesn’t believe in a Hell as someone told me, what is the Bible talking about then?

    1. Did Rev. Eaton say she doesn’t believe in a Hell as someone told me, what is the Bible talking about then?

      Not exactly. She said that she was not sure that there was. But if there is a hell, she does not believe there is anybody in hell. She said that she believes all thoughts are in Christ and that we worship the same god as our muslim brothers and sisters.

      So did she say that there was no hell. Not exactly. Depends on how you want to understand the words “If there is such a place.”

  5. After reading this blog, my heart sank with sadness.

    There were several seminarians from other countries attending that I found myself in fellowship while attending Luther Seminary. They agreed the major issue for them while at seminar is as follows. Why does ELCA teach the culture vs scripture and God commanding the culture?

    They felt that the ELCA has abandoned the revelation of Christ and Scripture in favor of personal sin as authority. The doctrine of Sin has significantly dropped and was watered down at Luther Seminary. This troubled those that were here in America from Africa training. They were confused. The relationship had already been broken.

    The only relationship was funding and that kept them loyal. Otherwise, they felt it unnecessary to train their congregations and lead them with information from Luther Seminary training. Their main focus was graduation to be able to follow the rules of proclamation and to receive the Episcopal blessing and line which they rejected.

    Their voice has been silenced as a minority in the ELCA which is sad in exchange for minorities that will conform with the new ELCA activism. Which is racist. Conform or die (in the sense of 0 support and voice.)

    I have also found it difficult to believe that the ELCA still hold onto it’s previous polity at the local congregational level.

    Anyhow, if the seminaries cannot teach the doctrine of two kingdoms as well as the doctrine of the fall/sin, there is no reason to continue to believe in a transcendent God. What is the purpose? Sin was all but wiped out during my days at Luther Seminary as being an evil and oppressive white male idea. Sin is up to the individual to decide.

    Yet, I find it interesting that there is such great pride in inclusion and listening to the minorities. The only way it seems one can listen to minorities is to tell them what they must believe and agree. The constant talk and threat is not from the understanding that “inclusion in necessary” but the lack of empathy to “What do you have to say.” It was not uncommon to hear minorities or disagreements to occur, only to hear the oppressive, “You only believe that because of oppression. That is not true, you must be woke and freed.”

    In short, what happens is a massive discipline to indoctrinate that the only answer is correct by individual ideas and thoughts of who God is, and not scripture.

    As Luther Seminary tries to find an answer to the failing works of the ELCA in scripture, they look to culture to adapt and meld into it as correct.

  6. Is it possible to include a link on this blog to Dwight Zscheile’s interview with Bishop Hazelwood? The interview goes into more depth and provides a lot more insight into this study. I will happily provide the link if necessary.

  7. For a different perspective, check out The Myth of the Dying Church by Glenn T. Stanton. While he does concede that mainline churches are dying, evangelical churches are holding their own or growing. People worship where they can be nourished by Scripture, where they can experience the life-transforming power of the Holy Spirit, where they can learn how to walk with Jesus in their daily lives. When a church no longer honors the Bible as the Word of God, much is lost.

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