On Their Way Out
E
ver since Larry Bossidy, a former C.E.O. of Allied Signal and the Honeywell Corporation, raised the question of conducting interviews with lapsed Catholics, I have been giving it a lot of thought. Mr. Bossidy is a devout Catholic and the co-author (with Ram Charan) of a bestselling book, Execution, which Bossidy likes to explain is about effective management in business, not about capital punishment. He addressed a meeting of the National Leadership Roundtable on Church Management a couple of years ago and pointed out that if businesses were losing customers at the rate the Catholic Church in the United States is losing members, someone would surely be conducting exit interviews. His observation was prompted by data on declining church attendance released by the Pew Research Center.
Immigration, largely Hispanic, is still shoring up the aggregate numbers for the Catholic Church in the United States, but there has been a dramatic decline in Sunday Mass attendance and church life among U.S.-born Catholics, not to mention the drift of Hispanic Catholics toward Pentecostal sects.
The church in America must face the fact that it has failed to communicate the Good News cheerfully and effectively to a population adrift on a sea of materialism and under constant attack from the forces of secularism, not to mention the diabolical powers that are at work in our world.
An exit interview, if used creatively, could help church leaders discover ways of welcoming back those who have left, even as it helps leaders find ways to strengthen the current worshipping community. This interview could also help identify what else might need to be taught to those called to positions of parish leadership. The church would have nothing to lose by initiating exit interviews.
As a long-time writer of a biweekly column called “Looking Around” for Catholic News Service, I devoted a recent column to the exit interview idea and was inundated with responses from readers. Many indicated that they had been waiting to be asked why they left. The high response rate is all the more unusual because the column appears only in diocesan newspapers around the country. Evidently, respondents who claim to be no longer “in the boat” are still keeping in touch. Many of my respondents identified themselves as older persons.
I asked: Does anyone know why the ranks are thinning at Catholic weekend worship? There are several obstacles to finding out. First, pastors and bishops tend not to think like business executives, so the practice of conducting exit interviews is not likely to occur to them. Second, no one is sure how to reach those Catholics who are no longer in the pews. Third, we do not know precisely what to ask. This is not to say, however, that the problem cannot be investigated.
Back in 1971, John N. Kotre conducted a study of 100 young Catholic adults. Fifty of these, by their own definition, were still in the church; 50 were not. All were graduates of Catholic colleges; all were enrolled at the time of the interviews in graduate school at either the University of Chicago or Northwestern University. Kotre published the results of the study in a book that has been reissued under the title The View From the Border: Why Catholics Leave the Church and Why They Stay (Aldine Transaction, 2009). It contains a 400-item questionnaire that could be helpful to anyone interested in designing a briefer survey instrument that could be useful now.
Assuming that it is possible to connect with those who are not showing up on Sundays, here are seven starter questions one could pose:
• Why have you stopped attending Sunday Mass regularly?
• Are there any changes your parish might make that would prompt you to return?
• Are there any doctrinal issues that trouble you?
• Does your pastor or anyone on the parish staff know you by name?
• Are you in a mixed-religion marriage?
• Do your children go to church?
• Did you ever really consider yourself to be a member of a parish community?
The point is to find a way to elicit honest answers to open-ended questions aimed at identifying specific Catholic doctrines or practices that may have been factors in the break. I presume that there may be misunderstandings of doctrine that require attention. Whether the respondent is male or female is relevant, as is an assessment of how the respondent regards the status of women in the church. The quality of preaching and the worship environment are also important factors that encourage or discourage attendance and participation. So what do those who no longer show up think about those elements of Catholic worship? If a person has stopped going to Mass, he or she is separated from reception of the Eucharist. Hence, it would be important for the church to find a way to re-educate (or, perhaps, educate for the first time) those who have left about the centrality of the Eucharist in Catholic life.
A good exit interviewer can find ways to detect secular political influences, as well as social class considerations, that might influence the decision to leave a Catholic worshipping community. Lay expertise in designing and implementing an exit-interview schedule is surely needed, along with a commitment on the part of parish and diocesan authorities to use it.
In the absence of good data, church leaders might be accused of sleepwalking into the future or walking with eyes and ears closed to those they want to serve.
One reader of my column agreed that information gained from exit interviews might help in the training of parish leaders. He wrote: “We need top-line leadership—leaders who can think like business executives since they are running multimillion-dollar organizations. Tell them to read The Art of the Start by Guy Kawasaki (former marketing head of Apple Inc.) and the book that guided me through very tough times in telecommunications, namely, The 21 Indispensable Qualities of a Leader, by John C. Maxwell.”
A woman who described herself as a “human resources manager and very well informed about the benefits of doing exit interviews,” said: “I just recently turned 50, and I can tell you that I am pretty much the teenager in my parish. Most of my friends have abandoned their faith. You hit the nail on the head! I wish the Vatican would listen.”
Another woman who identified herself as “a cradle Catholic, educated exclusively in Catholic schools, married to a practicing Catholic, raised five children in the faith, taught C.C.D., was involved in the marriage preparation program in our parish—in short, one of the active practitioners of the faith,” said she had opted out because of “the recent church teaching on end-of-life issues; the moving, instead of removing, of priests and bishops involved in the molestation of children; the headstrong opposition to the use of condoms in Africa to prevent the spread of AIDS; and the absence of any priest I can talk to.” She added: “I’ve stopped going to Mass because I can’t in good conscience say the Creed, as I don’t think this is a ‘holy’ church, and I don’t feel I can receive the Eucharist under these circumstances.”
“Exit interviews for departing Catholics or those just not attending Mass is a nice thought,” said a 69-year-old retired businessman, “but it is obvious to me that there are two reasons for the drop in Mass attendance and withdrawal of financial support: (1) the pedophile issue and (2) the exclusion of women and married men from the priesthood.”
“I miss the Catholic church I grew up with,” said a woman who once wanted to speak to a priest but was unable to explain precisely why to the person who answered the rectory telephone. “When you figure out what is wrong, give us a call,” she remembers the receptionist telling her many years ago. “Needless to say, I did not call back.” She recounted other bad experiences with her local parish and noted with a tone of regret: “Our priests used to walk the neighborhoods and stop and talk with the children, the teenagers and families. Back then, the clergy had time to talk with you about God.”
“Why did I leave?” wrote a retired business executive with experience on his parish council. “It’s simple. Dealing with the top-down organizational structure was like trying to change the direction of a bulldozer heading right at me. It was frightening, suffocating and frustrating. It went against my natural tendency to get involved in real change. I gave up on it like thousands of people have given up their right to vote.”
Another retiree, who recently re-read (approvingly) the documents of the Second Vatican Council, recalled his past experience at work of an organizational shift that did not meet its desired objective because “the leadership focused on the new thing but lost focus on the good old thing.”
“I am on the knife edge between staying and leaving the church,” he said. He offered these reasons: “(1) I no longer trust the management; (2) I have no way of influencing the selection or change of a priest or bishop; (3) the clergy sex abuse scandal continues to grow; and (4) the continuing lawsuits continue to drain my spirit.”
“Personally, I think exit interviews are too late,” remarked a former military man. “The church can find plenty of ideas from those still in the pews.” As for himself, he wrote: “I only go to Mass to punch my ‘stay-out-of-hell-for-another-week’ card. I don’t celebrate the Mass; I endure it.”
Deploring the absence of any feedback mechanism to hear from the voiceless laity, another senior citizen suggested that the church should have a uniform job description for the parish priest. “How can you run any organization,” he asks, “when each leader brings with him his own set of rules?” In the absence of a published job description, he argues, the parishioners will have their own separate perceptions of the role of the priest. “No priest can live up to each perception; nor should every priest be free to create his own job description.”
“Aren’t you sorry you asked?” said one of the above respondents at the end of her e-mail message to me. Not at all. I just wish I could improve the organizational acoustics in the church so that leaders could hear what the people of God want to say. Leaders must try to discern the presence of the Spirit in what laypeople are saying and find the pastoral courage it will take to implement necessary change.
In 2010 the decennial U.S. census was conducted, and the term “census enumerator” became familiar in news stories. I wonder if dioceses could or would enlist and train volunteers to follow a uniform set of questions and conduct telephone interviews with persons who self-identify as no longer “in” the church. With expert lay assistance, the diocese would have to design the questionnaire and engage the parishes to find telephone numbers or e-mail addresses of those willing to participate. Then the diocese, again with lay help, would have to figure out how best to respond to the data it collects.
If there is no official interest at the parish or diocesan level for taking a page from the business world and employing exit interviews, one has to wonder about the quality of both diocesan and parochial leadership.
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William J. Byron, S.J., is university professor of business and society at St. Joseph’s University, Philadelphia, Pa. He is the author, most recently, of Next-Generation Leadership: A Toolkit for Teens, Twenties & Thirties, Who Want to be Successful Leaders (University of Scranton Press).
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