Frequently we hear that the Episcopal Church is "dying." It is true that since the 1960s many congregations have shared the experience of a dramatic decline in participants. After all, the church has lost one-third of its members. However, some congregations have managed to prosper. What do they have in common?

This article is the result of an extensive study of one of the larger dioceses in the Episcopal Church, referred to as New Canterbury. Seventeen congregations which had experienced significant growth in worship attendance, membership and budget over the past 30 years were examined. My assumption, as the lead researcher, was that numerical growth would be a result of spiritual strength. In other words, congregations that were outstanding at deepening the spiritual lives of their members would also be those with the greatest increases in number of people joining, attending worship and contributing financially to the mission and ministry of that particular local church.

This has proved to be the circumstance in the overwhelming majority of cases. Even more important was a pattern for spiritual growth. Most parishes which had grown dramatically had followed one of three strategies: a "broad-minded" view of spiritual growth and development, a more traditionally "Jesus-focused" approach to holiness, or a strong ministry of serving a particular population group.

The largest group numerically, seven churches, I have labeled "broad-minded." These were spiritually focused liberal congregations that were liturgically centered, driven by neither social life nor social justice issues, but dominated by spiritual concerns in their common life. Asserting no single path or practice for the Christian life, this group felt that there were many ways in which one would grow in the faith. It is perhaps not surprising that in a church widely perceived as politically liberal, this should represent a plurality of growing congregations.

A deep commitment to the spiritual life is key to these "broad-minded" congregations. Yet it is linked in these congregations to spiritual diversity, a self-consciously "broad-minded" stance. "We're liberal but spiritually serious while being diverse," said one member. Our parish is a place "where one could go seven days a week" and do something different, said another. In that congregation, diversity was manifested by the number of different groups in existence: from renewal-oriented groups like Cursillo, to intellectual groups like the Education for Ministry program, to the outdoor worship service in good weather. One can be "charismatic or conservative as long as one is growing in commitment."

At the center of this spirituality is preaching. All of the congregations in this group cite the sermon as a key place that the spirituality of the community is formed. The preaching was described by one group as "very down to earth, inspired by the Holy Spirit, grounded in scripture, and topical." At the one multi-staff congregation, the very theological diversity of the three-person clergy team was cited as an asset. One could grow spiritually no matter what religious perspective one had.

"Broad-minded" congregations placed emphasis on the Holy Spirit and on the Bible as it applied to daily life. There was much, little or no talk of accepting Jesus as personal Lord and Savior, let alone being "born again," in the "broad-minded" congregations. This produced a notably wider theological space into which new congregants could come and it was a major attraction for new members. One congregation proclaimed an "intense tolerance for people of different views." Each congregation took spiritual growth seriously while asserting that the paths to God may be many.

This "broad-minded" spirituality manifests itself in another important way in these congregations, an assortment of program and learning opportunities catering to a wide range of spiritual interests. One particular congregation was the best example of diverse programming. Music, the arts, a spring fair all support the larger goal of growing in the spirit. One could go to something "each day of the week." A pastoral caregivers program, a four-year study program in theology called Education for Ministry, care for the elderly, a prayer chain, an annual fair and other less regular activities were all available. Each activity attracted persons of similar views but taken as a whole they allowed the congregation to be known for "tolerance among people of differing views," said one respondent.

Finally, worship is seen as excellent in these growing mainstream congregations. "We are broad-minded, but the worship is serious and strong," was one remark.

Noted for faith-centered diversity, the spiritually-oriented mainstream parishes managed to help people grow spiritually, especially through preaching and program while remaining "wide enough to receive all." Their theological language was different from that of the more "Jesus-focused" congregations with less emphasis on Jesus Christ and more on the Holy Spirit. In spite of a climate in which "Jesus-focused," high-demand congregations seem to do better numerically than more classically "broad-minded" congregations, these communities seem to be able to move counter trend.

The second largest group was labeled the "Jesus-focused" congregations.

While the Episcopal Church in general has tended to confirm a liberal approach to scripture, an intellectual approach to healing, and a skeptical approach to the action of the Holy Spirit, these congregations affirm a different set of core values. Evangelistic in tone, seeking aggressively to bring in new believers, clear about the centrality to salvation of a belief in Jesus Christ as Lord and Savior, these congregations are self-consciously different from "normal" Episcopal congregations, and rejoice in this knowledge.

Like the "broad-minded" group, the congregations serve a wide variety of communities from affluent suburbs to rural towns, yet, they all would claim affiliation with the "renewal" movement in the Episcopal Church.

These congregations share four common characteristics. First, they are quite clear and "Jesus-focused" in their theological language. Second, all bring an evangelistic fervor to leading others into their belief system. Third, unlike many Episcopal congregations, they take their theological beliefs seriously. Finally, all have prayer chains and prayer teams made up of small groups of people who pray for the congregations.

The quantity and quality of theological language is quite striking in these congregations. "We have been blessed by the Holy Spirit" was a common remark. "We have grown because Jesus Christ is the head of this congregation." "This is a New Testament church." It is clear that this dedication to theology of a "Jesus-focused" type is very important.

These churches also seek to grow. "We are exporters of people turned on for Jesus Christ" was a comment made at one congregation. "I was an atheist and they reached out and brought me in." "We've grown because people have centered their lives on Christ and it overflows into the community." "We're here to win people to Jesus Christ." This kind of language was markedly different from the "we have a nice family feeling" type of remark from the other congregations, although all of the congregations felt they were friendly and welcoming. The purpose of being friendly was to encourage persons to adopt a certain form of belief which was viewed as central to salvation.

This leads to the third shared trait, a marked seriousness about theological issues. One large parish was so concerned about the decline in the theological correctness in the Episcopal Church as a whole, that it developed a ministry to other churches, conducting very successful weekday classes for clergy and lay leaders. They helped form a group which would occasionally challenge resolutions at the diocesan level because the resolutions were not clear enough about the uniqueness of Christ as the way to salvation. Each of these congregations places theological language in the center of its common life.

The final common characteristic was small groups of persons involved in prayer for both the congregation, its members and organization, and those outside of it. The lay leaders interviewed in one of the "Jesus-focused" parishes attributed much of the growth of the congregation to prayer. "Whenever we'd hit a snag, people would just stop and say "let's pray about this." Another congregation places prayer in the center of its life, especially for healing. One congregation used a formal lay pastoral caregivers training series and deployed many persons in this way. These kinds of groups were seen as key components of growth.

Jesus centered, looking for personal salvation and emphasizing a more traditional personal spirituality, these congregations have prospered in a church with a quite different set of norms. Still recognizably Episcopalian in worship, their devotion to prayer, Bible study and Jesus as Lord set them apart.

The last group of growing congregations contained two that served growing communities with specific needs. I have labeled them "special-purpose" congregations and have included them because their theological center is deeply affected by the needs of each community. Truly their path to holiness was linked to the communities they served. One was the only fast-growing urban congregation in the diocese, and the other had the largest percentage growth over the past 30 years in the entire Diocese of New Canterbury.

Leading the community into a more abundant life is the core theological theme for the one urban congregation in the study. Primarily serving agricultural workers in the 1960s, this congregation now provides leadership for both congregation and diocese. "This church represents black leadership in the Episcopal Church," said one interviewee. The former superintendent of schools for the state capital, many physicians and other people in management and leadership positions belonged. Many had grown up in the inner-city neighborhood in which the parish building is located and came back for worship even after moving to more affluent suburbs. They stated that they had learned how to lead from the people in the congregation. "I have my biological family and my church family, and if anything happened I would have someone here to reach out for and to help me," was one comment.

But this concern extends beyond individuals. Several times the congregation had studied the question of whether it should move east into a suburb in which many people of color reside, including many members of the congregation. A decision was made, after much prayer, to try to transform the neighborhood instead. This began the Second Century Project, an $80 million undertaking to provide both elderly and affordable housing.

The other special-purpose congregation served a town with the highest average age in the state. This is because in 1969, Senior Village, the first and largest of several elderly retirement complexes in the community, was built. The worshiping congregation is now described as 60 percent elderly with 40 percent "younger." However, the parish is even more elderly because so many of the members were homebound because of illness or advanced age.

When asked why the congregation had grown, the interview group responded, "the rector." His personality and theology suited people who wanted a liturgically conservative community and superb pastoral care. "Private communion to the homebound, and visiting people at home is a crucial part of his work." "He visits the elderly all the time, has a tremendous amount of spiritual depth and devotes a great deal of time to prayer." In fact, during the time of the group interview, the rector was out visiting three or four different individuals. This approach has led to a community with "lots of personal outreach" in which the gospel mandate to visit the sick and lonely was given highest priority. While the rector is seen as the mainstay, this congregation has grown by attending to the special needs of a particular growing population.

It may seem that these two congregations grew by providing services to a special population group. In part, this is true. However, in each one scripture was cited and theological arguments made to explain both the orientation and growth of the congregation. So central was the call to minister to specific needy groups that for these two congregations such service was a path to holiness.

The past 30 years have been difficult ones for the Episcopal Church nationally and in New Canterbury specifically, but the results of this study should make us hopeful. Congregations can grow and thrive if they are centered in their spiritual task.

The Episcopal Church has turned a crucial corner. We have moved from an emphasis on social life to a focus on spiritual life. This change is bearing fruit, and based on this study the next decade may be one of the best eras in the life of the Episcopal Church. o

The Rev. Canon Peter A.R. Stebinger is the rector of Christ Church, Bethany, Conn.