Why Every Congregation Needs a Year-End Checkup

“You can’t plan where you’re going if you don’t know where you stand.”

Every fall, congregations prepare for a new season of ministry. Budgets get drafted, calendars fill up, and goals take shape. But amid all that planning, one crucial question often goes unasked: How healthy are we, really?

Before the new year begins, your church deserves a moment of reflection — a spiritual and organizational checkup that reveals not just your numbers, but your pulse.

The Value of a Year-End Checkup A “checkup” isn’t about diagnosing problems. It’s about making sure your church is thriving, not just surviving.

Through the Congregation Assessment Tool (CAT™) or the Conversations™ assessment (for smaller congregations), you can measure:

Satisfaction & Energy — Are your members engaged and fulfilled?
Culture & Clarity — Do you share the same mission and direction?
Readiness for Change — Is your community open to new possibilities?

These insights help you start the new year with confidence — not guesswork.

Why Conversations Aren’t Enough

Leaders talk to people constantly — in hallways, meetings, and fellowship hours. Those moments matter. But they only tell part of the story. Without benchmarked data, it’s easy to mistake a few loud voices for the whole congregation.

“Data gives every person in your pews a voice — not just the ones you hear most often.”

When you listen with both empathy and evidence, you gain a clearer view of where your church truly stands.

What a Healthy Congregation Looks Like

A healthy congregation isn’t one without challenges. It’s one that understands its story — the strengths, struggles, and opportunities that shape its future.

When leadership can say, “Here’s where we’re strong, here’s where we can grow, and here’s where God is calling us next,” that’s when alignment happens.

The CAT™ provides that language.

The Conversations™ assessment makes it accessible even for small congregations with fewer than 35 attendees.

Start the New Year with Clarity January isn’t the time to start asking, “What do our people think?” — it’s the time to act on what you already know.

A year-end checkup with Holy Cow! Consulting helps you:

Identify what’s working (and celebrate it!)

See where energy is fading

Create a focused plan for the year ahead And best of all — it replaces assumptions with clarity.

👉 Learn More About the CAT™

👉 Explore Conversations™ for Small Congregations

From Our Founder “Data doesn’t replace discernment — it strengthens it. When you know the heartbeat of your congregation, you lead with confidence and compassion.”

— Emily Swanson, Owner & President, Holy Cow! Consulting

Transparency Sparks Generosity: How Data Builds Trust in Stewardship

“We can’t expect generosity if we don’t first build trust.”

As stewardship season approaches, church leaders across the country are inviting members to give, reflect, and plan for the future. But here’s the truth: you can’t inspire generosity without first building trust.

Trust begins with listening — and not just to the loudest voices. That’s where data becomes your most faithful partner. The Link Between Data and Trust When members believe their leaders see and understand them, generosity follows. But without data, leaders often rely on surface-level conversations or assumptions.

The Congregation Assessment Tool (CAT™) takes the guesswork out of understanding what your people think and feel — especially when it comes to giving.

With the CAT™, you’ll discover:

• How confident your members are in your leadership and financial transparency.

• What motivates their giving — obligation, gratitude, or shared mission.

• Whether your congregation feels aligned around a clear vision for the future.

When you can point to data — not just anecdotes — members begin to trust the process.

Why Data Strengthens Stewardship Campaigns

A strong stewardship campaign isn’t about raising money. It’s about deepening commitment and purpose. When you use data to show transparency and alignment, you send a powerful message: “We’ve listened. We’ve learned. And we’re stewarding your gifts with clarity and care.”

The Stewardship and Strategic Planning Modules within the CAT™ help you understand:

How informed members are about where money goes.
How strategically aligned is your congregation around mission and resources.
How your community perceives generosity, abundance, and trust.

This information helps you shape communication that resonates with both the heart and the head. Real Churches. Real Impact.

One congregation in the Midwest used their CAT™ results before launching a major stewardship campaign. Their leadership discovered that many members didn’t understand how funds were allocated — not because of mistrust, but because of lack of communication.

By addressing those gaps, the church built transparency, shared clear goals, and saw participation rise significantly the following year.

“The CAT™ showed us where our members were confused — and helped us build confidence before we ever asked for a pledge.”

Trust Is the First Step Toward Generosity; When data confirms what you feel in your heart, it gives you the confidence to lead faithfully and communicate transparently.

At Holy Cow! Consulting, we believe that trust is stewardship — and it starts with truly listening to your people.

✨ Build that trust. ✨ Steward with clarity. ✨ Lead with confidence.

👉 Learn More About the CAT™

👉 Start Your Stewardship Module Today

As we like to say around here… “Because guessing shouldn’t be part of your planning.”

— Emily Swanson, Owner & President, Holy Cow! Consulting

5 Reasons Young People Aren’t Attending Church (And What You Can Do)

Church leaders everywhere are asking the same question: “Where are the young people?”

Attendance among Millennials and Gen Z has been steadily declining. Many congregations try new programs or events to bring them back, but often, the root causes go deeper than surface solutions.

That’s where the CAT™ (Congregation Assessment Tool) makes a difference. Instead of guessing why younger generations aren’t engaging, CAT™ reveals the evidence-based data your church needs to see clearly.

5 Reasons Young People Aren’t Attending Church

1. They don’t feel seen or heard.

Young people often feel like decisions are made without their voices.

2. They’re skeptical of institutions.

Trust in organized religion has declined nationwide. Without transparency, they hesitate to commit.

3. They want authenticity. Young adults spot inauthenticity quickly.

If words and actions don’t align, they disengage.

4. They’re overloaded with competing priorities.

Between school, work, and social life, church can feel like “just another thing.”

5. They need a safe place to ask questions.

When churches avoid hard conversations, younger people look elsewhere for community.

What Churches Can Do

The good news: solutions exist — but they aren’t “one-size-fits-all.” What works in one congregation may not work in another. That’s why the CAT™ is so valuable.

With data from over 6,000 congregations, the CAT™ helps leaders:

• Identify if young people feel engaged or overlooked

• Measure satisfaction and readiness for change

• Understand what ministries or messages resonate with younger voices

• Create a roadmap for meaningful, authentic connection

In short: The CAT™ takes the guesswork out of reaching the next generation.

Ready to Listen Deeper?

If your church is worried about declining youth participation, you don’t have to guess.

The CAT™ can help you uncover the real story and take your next faithful steps with clarity.

👉 [Learn More About the CAT™]

👉 [Schedule Your CAT™ Assessment]

Skating together – OI and embracing congregational diversity

I had a bit of an unexpected long drive last night from Milwaukee to Columbus. Along the way, I heard a TED talk about community and order. The speaker talked about how if you pitched the concept of the old style roller rink to some friends for the first time it would sound something like this “I want to buy a large warehouse, lay the floor with concrete. Then I am going to add some hard rails on the sides and have people without certification, training or helmets skate around the floor just in one direction. There will be no pattern just one direction to skate. To music. It will be great.”

It sounds ridiculous when you think of it like that. But, when you actually go roller skating in a skating rink it works. Somehow we come together in this community of skaters, skate in one direction, and it is all to music. Some us skate fast and have to move around others. Some of us fall and make the person behind us fall. We then brush ourselves off and get back to skating. At the end of the day, it is great.

This weekend I had the opportunity to work with a congregation in Wisconsin. Their descriptive map from the Congregation Assessment Tool (CAT) looked like this:

mIDDLE .png

On paper, they have people who are more conservative in their theology (scripture is the literal word of God, conversion is the first step in forming a betters society, etc.) and people who are more progressive in their theology. This congregation has people that are more adaptable to change and those who need more intentional steps to help them move towards change. Like the roller rink idea, on paper, it might seem like having this community work together may end up in a large pile up of stalemates and divisiveness – skaters in all directions with a hard floor beneath.

Instead, as we worked through all the congregation’s data, we kept this diversity in front of us for a large part of the conversation. There is work to do. This congregation has experienced some tough set-backs. However, the leadership kept naming their diverse congregation as a strength and coming back to it as a focal point. This type of thoughtful leadership, with a deep care towards their level of internal diversity, will aid the congregation through their time of pastoral transition. It will also help determine what gifts and skills their next pastor needs to have as well as what strengths and growth edges the leadership needs to focus on while they are in transition.

When Paul wrote I Corinthians he appealed to the church community in Corinth who was experiencing a divisiveness in their leadership and in their thinking. He wrote “I appeal to you, brothers and sisters, in the name of our Lord Jesus Christ, that all of you agree with one another in what you say and that there be no divisions among you, but that you be perfectly united in mind and thought.” 1 Corinthians 1:10.

What I heard yesterday from the leadership of this congregation was exactly this. They have fully claimed being a congregation that has folks from differing theologies, adaptability levels and places on the descriptive map. When they come together in the name of Christ, when they work and worship together with all of the different thoughts, beliefs and ways of moving in community it works. It is an unexpected unity. For me this was a great reminder that if we all keep our eyes on Christ and work towards our preferred future of ourselves in our congregations, we really can skate quite beautifully – even if you throw in an occasional fall now and again.

-Emily Swanson

The Conflicted Congregation

All congregations have conflict. So, the question really isn’t “is there conflict?” – we know it is there. The real question is “how do you manage the conflict you have?” Or put another way, is this congregation a place where people can say “I was wrong and I am sorry” and receive an open and loving response in return. High levels of conflict that remain unmanaged or unhealed in congregations can be painful for everyone. They often result in a loss of missional focus, a loss of membership, burnt-out leadership, a loss of the sense of family, and a deterioration in our spiritual life together as a congregation.

The questions that bring conflict to light in the Congregation Assessment Tool (CAT) ask whether folks are feeling there is a disturbing amount of conflict, if they move through conflict by mutual effort, if there is a healthy tolerance of differing beliefs and opinions, and if there is frequently a small group of people that oppose how the majority wants to move forward. Sometimes these questions in the CAT will reveal that a congregation has become extremely conflicted. When we review the data with these congregations there are often tears, as well as the frustration of feeling so stuck in the conflict, and many times, deep sighs and a statement that “it is nice to just finally admit that there is conflict out loud.” We always say to these congregations this is your story today but it doesn’t have to be your story tomorrow with the warning that the road ahead will take commitment and intentional steps.

In 2015, a congregation in New England took the CAT while in a pastoral transition. When it was compared to other 1,500 churches in our database, their dashboard indicated that there were in the 11% in conflict, meaning that 89% of the other congregations in our database were managing their conflict better. This high level of unmanaged conflict had bleed into everything – leaving them with low hospitality scores (8%, or 92% of the other churches were more hospitable), low morale (24%), and affecting all of the other performance areas where we want them to be doing well.

After working through the review of their data with the support of their Synod, this congregation had to decide what to do. Prayerfully, they chose to own the data, recognizing that it was time to deal with their conflict and started their new story.

This congregation realized that during this time of pastoral transition they would need help to clearly address and respond to the conflict. They couldn’t rush forward to call a new pastor without serious self-reflection and initial steps. They instead hired a skilled Intentional Interim who led a series of cottage meetings, openly discussed concerns, and directly addressed what had become “the two sides” engaging conversation and reconciliation.

The congregational leadership then prepared an honest profile to call a new pastor. They were better able to articulate both the skills needed in their next pastor and the challenges they still faced as a congregation. The congregation was transparent about the tremendous steps they’d taken with the strong leadership of their interim, acknowledging that there was still work to be done in moving forward.

When they found their new permanent pastoral leadership, that person came with the experience they needed – because the congregation knew exactly what they truly needed and were honest with their pastoral candidates. Their new pastor brought experience, strong mediation and communication skills, and a great deal of enthusiasm and energy for ministry. Together, they continue to face some challenges but the match is strong and the foundation for moving forward was strongly set with their Intentional Interim.

This same congregation ran the CAT again and we sent them their new reports two weeks ago. This is their new dashboard – their morale is in the 79%, conflict levels are at the 55%, and look at the hostility score moving up: west barnstable 2017

This is a congregation that has made enormous strides in the last two years. If you asked this congregation, their middle judicatory team, or their pastors, I am sure they would say it has been a lot of work. But their ability to say “this is our story today but it wouldn’t and it can’t be our story tomorrow” has allowed God to move them closer towards true healing.

I would like to extend my gratitude to both the congregation and the New England Synod for allowing us to share in this work. When we see the data tell this kind of story we jump out of our chairs at Holy Cow! Consulting because this is why we do what we do – not so that congregations can have a lot of numbers and statistics, but instead, so that congregations can see where they truly are now so they can become and move to who they are called to be.

-Emily Swanson, President of Holy Cow! Consulting

Assessment as a Spiritual Journey

All truth is God’s truth. That God is loving and gracious, that e=mc2, and that curious tendency of all children to giggle at hiding in plain sight with just their eyes covered, all these are expressions of God’s truth. The process of discovering God’s truth, in any of its many forms, always has an element of revelation to it as if one were being shown something. Using the vernacular of our day, our own personal discoveries have the quality of “a light coming on.” This is also the language used by Jesus as he describes the discovery of God’s nature and purposes in the world. “He who follows me will not walk in darkness, but will have the light of life.”

The process of discovering the perspectives, experiences, and aspirations of a church is also one of revelation and has the revelatory quality of moving from darkness into light. In response, it is not uncommon for people to speak of “a light coming on” in the experience as they come to understand aspects of the entire body that they could not possibly have known from the relatively small number of interactions that characterizes the day to day relationships in most organizations. This process of reality moving out of the shadows and into the light is a spiritual journey.

As a spiritual journey, it has all the elements one would expect.
There are insights that evoke a liberating “aha” as connections
are uncovered that were not intuitively obvious. Some aspects of
the process tell us nothing new, but they express what we do
know using language that enables us to get a firmer grasp.

Sometimes the need for healing is revealed in the relational
wounds that come to light, often painful and occasionally urgent.
There are the common resistances that we all experience, the sense of inferiority or shame or fear that tempts us to retreat
back into the perceived safety of the darkness. We often find ourselves in denial struggling with what it will mean to embrace these truths which can often feel like loss. So, we engage with an air dismissiveness and return to our unfruitful behaviors which led us here in the first place.

Finally, there is the concrete action that must root itself in the earth of any spiritual journey and express itself in fruit for the Kingdom of God. The fulfillment of a spiritual journey ultimately hinges, not on the research design, but upon the spiritual practice that surrounds it. Without this spiritual practice, insights degenerate into trivia, wounds are probed but not healed, resistances harden into defensiveness and denial, and the promised new life fails to materialize as an incarnate reality. King David’s greatest loss of life was not to an enemy but to his own inability to manage information and keep it disentangled from his own ego.

For these reasons, it is critical that an evidence-based discernment process be interwoven with a robust spiritual practice including prayer, reflection, confession, devotions, study, and worship. Because an assessment generates a symbolic narrative, that is, a corporate story told through the symbol of numbers, we must ponder several questions:

How do we deal with our stories? While the individual contribution to the assessment is confidential, the corporate story will be quite public.
How might the disclosure of our corporate story bring insight, healing, and renewal?
In the past, how have we dealt with surprises, with things we thought were true but we discovered were not?
In that same past, how have we dealt with our wounds, our resistances, and our tendency to intellectualize as an escape from change?
What Scriptures help us reflect on truth, listening to God, trusting God’s plan for us and facing change?
How do we find access to the grace of God in this process of discovery so that our journey might be one expressive of Jesus, full of grace and truth?

When we take the time to answer these questions and weave our data with the story of our congregation, then prayerfully we can move forward with hope.

Clergy-Focus, the Critical Clergy System and how the Middle Judicatory can help

Clergy: Power and Vulnerability

With the exception of family-sized congregations, clergy are generally the individuals who hold the most power in a local parish. Depending upon the polity, this includes the political, relational, moral, and platform dimensions of power. The introduction of organizational intelligence (OI) into a system has the consequence of making the clergy person one of the most vulnerable, because he or she is the only person in the system where perceptions are individually focused. This combination of power and vulnerability merits sensitivity on the part of OI interpretive and application consultants.

Since most middle judicatories are charged with particular oversight of their clergy, it is desirable for these bodies to prepare resources for clergy in congregations that are utilizing OI, especially if they are using OI systematically as an information system. This is particularly true for clergy-focused systems.

The technical definition of a clergy-focused system can be found elsewhere. Here it will suffice to say that a clergy-focused system is one where members tend to evaluate the vitality of the church through the lens of perceived clergy performance. A clergy-critical system is one where members perceive that an improvement in the pastor-congregation relationship is the decisive factor in improving the vitality of the church.

Implications for a Clergy-Focused System

The fact that a system is clergy-focused can have a number of different implications and possible trajectories:

A “front and center” clergy person who can parley his/her relational capital into ministry and is a good fit for the congregation. The middle judicatory can help the clergy person/church leadership manage any narcissistic risks.
An overfunctioning clergy person who is paying a psychic price for success. The middle judicatory can help the clergy person/church leadership manage tendencies to burn-out or flame-out.

Implications for a Clergy-Critical System

A clergy-critical system is essentially a clergy-focused system where things are not going well. Again, there are a number of different implications and possible trajectories:

A pastor who is exercising the necessary leadership to shift the culture of a congregation. The middle judicatory can help the clergy person/church leadership by publicly and privately standing with them. This usually occurs within the first several years of clergy tenure.
A pastor who is no longer, or never was a good fit for the congregation. The middle judicatory can help the clergy person/church leadership in a process of discernment regarding the pastoral relationship.
A leadership team that is beginning to engage in a project (strategic planning, leadership development, financial campaign) that avoids the clergy issue. The middle judicatory can help the clergy person/church leadership avoid the costs of those failure paths by keeping the system focused on the primary issue. Are they being led to (a) shift the church culture, (b) work on the pastoral relationship, or (c) dissolve the pastoral relationship?

In many cases, these will not be easy conversations. However, many issues in clergy-
focused or clergy-critical systems will not improve with time. Sometimes they will devolve into full-fledged crises of one kind or another in which no one wins and options are diminished.

Reg images ardless of where the congregation is, whether a clergy-focused or a clergy-critical system, there are important roles and conversations that the Middle Judicatory can be a part of – both in the short and long term. Those early conversations on the part of middle judicatories can avoid painful, costly interventions down the road. These conversations and efforts can also aid clergy who may feel the weight of the congregation on their shoulders – before that weight becomes too much to bear alone.

From Holy Cow! Consulting and Crow’s Feet Consulting

A picture of health- Vitality and Somatic Knowing

images One of the points of conversation in the broader faith community is my definition of a vital (what I call “transformational”) congregation. Most definitions of a vital congregation follow what I would call a conceptual-behavioral approach. A conceptual-behavioral approach establishes a set of externally developed metrics that focus on customs, beliefs, and values against which the congregation is evaluated. For example, some groups would define a vital congregation as one which meets in a worshiping space that is free of symbols, holds an evangelical set of beliefs, and values individual
conversion. The middle judicatory of a mainline denomination may have a very different set of customs, beliefs, and values, usually skewed to benefit the denomination itself.

The weakness of the conceptual-behavioral approach is that it fails to take into account the actual experience of the members in faith communities. Neither concepts nor behaviors create meaning. Most of us have been in situations where someone argues for ideas that leave us wondering what they have to do with real life. In addition, we have participated in ritualized behaviors after which we have felt that we were simply going through motions. In other words, the conceptual-behavioral approach fails to establish meaning, and faith communities are generators of meaning if they are anything.

The alternative approach that we have taken with organizational intelligence is what folks are now calling somatic-knowing, that is, knowledge that is attained through the experience of the body. A somatic-knowing approach probes the emotional states that arise from the actual experiences of members. Specifically, organizational intelligence defines a vital congregation by looking at two dimensions of somatic knowing: satisfaction (the experience of fullness and wholeness) and energy (the experience of excitement and purpose). Fullness, wholeness, excitement, and purpose generate meaning in a way that custom, beliefs, and values alone cannot.

This definition of vitality solves a problem that denominations and religious systems have struggled with for years, namely, how to reach consensus on the particular customs, beliefs, and values that constitute vitality. In the conceptual-behavioral approach, any group of thirty different leaders will develop thirty different lists that are then to be applied as external standards to the faith communities under their shepherding.

The fallacy of this approach can be seen in reflecting upon the behavior of a healthy individual. A healthy individual has many different ways of expressing that health. He could be a runner, a biker, a swimmer. She can serve as a doctor, a lawyer, a barista, or a construction worker. He could have many casual friends, or a few close ones. She could earn a million dollars a year and give a hundred thousand to charity. He could live on social security and volunteer in a local food pantry. Health has so many options.

Similarly, a vital congregation has many different ways of expressing that health. Some are going to be noisy and boisterous in worship. Some are going to be quiet and reflective. Some are going to focus a large percentage of their resources on international mission. Some are going to excel at equipping individuals to understand their work as vocation. Some are going to be led by a pastoral team. Some are going to have a strong, central leader. Some are going to meet in a warehouse. Some are going to meet in a school. Some are going to meet in exquisitely appointed sanctuaries.

Healthy churches have options. In fact, one of the characteristics of healthy churches is that they capitalize on opportunities in ways that are creative and unique.

Unhealthy churches, like unhealthy individuals have restricted options. I broke my ankle skydiving, and the injury limited many of my options that required physical activity. In fact, if you look at persons who have broken their ankles, they all look pretty much the same. They have a cast on their leg. They keep their leg elevated. They use crutches. They don’t move very fast.

The same is true with churches. While healthy churches look very different from one another, struggling churches look very much the same. Conflicted. Settled. Inwardly focused. Fixated on scarcity. Here’s the thing: if you look at these churches through a customs, beliefs, and values lens, they may be holding up fairly well. However, if you look at them through the lens of somatic knowing – fullness, wholeness, excitement, and purpose – their corporate lives are starved for meaning.

Do I worry that congregations with high levels of somatic knowing – fullness, wholeness, excitement, and purpose – have simply abandoned all interest in customs, beliefs, and values? Not really. That’s like asking if I worry that a healthy person might not be eating right, exercising, or getting enough sleep. Vital congregations, like vital individuals, tend to be paying attention to the habits of mind and behavior that contributed to their health in the first place.

Russ Crabtree
Founder of Holy Cow! Consulting

Tag: Healthy Congregations