Parish Financial Philosophy
How does your parish understand the money it holds, and what is the financial covenant your parish is making with its members, implicit or not? There is a huge difference between a mission-based model and a consumer-based one.
The Consumer Model
All parishes -- whether they mean to or not -- suggest in various ways a financial covenant with their parishioners. Consider the following:
Now, I am not suggesting that these are all inappropriate requests, but taken as a whole what does this communicate to the average parishioner? That the parish is desperate for money and will ask in any way it can? That the parish is like a business, always asking for money? That you should pay for the services you receive (and thus pay less if you personally receive less services)? That some of the needs being funded are optional, and only should be funded if paid for separately? That the parish thinks you'll give more money if they just ask more often and in different ways?
Many parishioners will naturally consider their financial relationship as consumer-oriented, where they pay for services. Since most only attend Mass, that's what they're paying for, like an admittance fee for a movie (although apparently Mass is generally valued lower). This is a natural assumption in our consumer society, but parishes often reinforce it by how they ask for and handle money. If the parish does not offer an alternative vision, you may be stuck with this one.
Note that many of your most active parishioners (the ones you know well) may be much more generous and think about their contributions differently. Unfortunately, they are a small percentage of your parish.
This consumer model may also be more difficult for those who have less money. While you may offer sliding scales, "scholarships," or communicate that "no one is turned away for lack of funds," it means that the same people may regularly be put in a situation where they must ask for exceptions (and may seek to avoid that situation).
A consumer model may also extend to how your parish chooses to spend its money. The distinctions between spending money to give parishioners "what they want" and spending money to further the mission may sometimes be subtle, but they are important. Even more important is what language is used to communicate the financial model to the parish community.
- Second collections or special appeals are taken for special needs, based on if you support it. Sometimes they are even taken for the parish itself: Easter flowers, maintenance fund, etc.
- Fundraisers are given to support the parish in various ways: concerts to support the music ministry, parish festivals, raffles, bake sales, etc.
- Payments are requested for receiving various services (sometimes as "free will offerings," sometimes not): children's faith formation classes, adult classes, funerals, mass intentions, even sacraments like marriage.
- Regular collections are taken at Mass.
Now, I am not suggesting that these are all inappropriate requests, but taken as a whole what does this communicate to the average parishioner? That the parish is desperate for money and will ask in any way it can? That the parish is like a business, always asking for money? That you should pay for the services you receive (and thus pay less if you personally receive less services)? That some of the needs being funded are optional, and only should be funded if paid for separately? That the parish thinks you'll give more money if they just ask more often and in different ways?
Many parishioners will naturally consider their financial relationship as consumer-oriented, where they pay for services. Since most only attend Mass, that's what they're paying for, like an admittance fee for a movie (although apparently Mass is generally valued lower). This is a natural assumption in our consumer society, but parishes often reinforce it by how they ask for and handle money. If the parish does not offer an alternative vision, you may be stuck with this one.
Note that many of your most active parishioners (the ones you know well) may be much more generous and think about their contributions differently. Unfortunately, they are a small percentage of your parish.
This consumer model may also be more difficult for those who have less money. While you may offer sliding scales, "scholarships," or communicate that "no one is turned away for lack of funds," it means that the same people may regularly be put in a situation where they must ask for exceptions (and may seek to avoid that situation).
A consumer model may also extend to how your parish chooses to spend its money. The distinctions between spending money to give parishioners "what they want" and spending money to further the mission may sometimes be subtle, but they are important. Even more important is what language is used to communicate the financial model to the parish community.
The Mission Model
An alternative model (and perhaps the one you believe you have) is a mission-based one. In this approach, individuals in the parish pool their money not to meet their own self interests, but to further the mission of the parish (and wider Church). In this model, you don't pay for individual services because they are part of the parish mission. If a service does not fit into the parish mission, the parish shouldn't be spending time or energy offering it.
Of course, the early Church was much more radical than this, giving all of their money to the Church and distributing it to meet their needs (Acts 2:44-47; 4:32-37; 5:1-11). Most parish communities are not ready for that model yet.
But parishes should at least be able to pool their money to provide for all the spiritual needs of their community. St. Francis of Assisi Parish in Wichita, Kansas is an example of what a Catholic parish can do when it acts in this way. When it committed to become a “stewardship parish” in 1994, its membership was largely blue-collar with an average annual income of $40,000. The parish philosophy is that regular collections are pooled for all the work of the parish, limiting the only special collections to Christmas and Easter. The parish gives 10 percent of all income to causes outside the parish. The parish funds an elementary school that members can attend for free—paying teachers approximately 90 percent of public school salaries (higher than customary)—and pays tuitions for its teenagers to attend diocesan high schools. The parish started and maintains both a health clinic for the surrounding community and a retreat house for priests. The parish is able to accomplish all of this with strong support of time, talent, and treasure from its members.
In a mission model, there is clarity around why the parish exists and what it is trying to accomplish (building the Kingdom!). The parish is committed to supporting all of its members in their personal calls to mission. Parishioners are formed in stewardship principles, and asked to intentionally discern their giving for the year and then contribute. They are not nickel and dimed along the way.
Of course, the early Church was much more radical than this, giving all of their money to the Church and distributing it to meet their needs (Acts 2:44-47; 4:32-37; 5:1-11). Most parish communities are not ready for that model yet.
But parishes should at least be able to pool their money to provide for all the spiritual needs of their community. St. Francis of Assisi Parish in Wichita, Kansas is an example of what a Catholic parish can do when it acts in this way. When it committed to become a “stewardship parish” in 1994, its membership was largely blue-collar with an average annual income of $40,000. The parish philosophy is that regular collections are pooled for all the work of the parish, limiting the only special collections to Christmas and Easter. The parish gives 10 percent of all income to causes outside the parish. The parish funds an elementary school that members can attend for free—paying teachers approximately 90 percent of public school salaries (higher than customary)—and pays tuitions for its teenagers to attend diocesan high schools. The parish started and maintains both a health clinic for the surrounding community and a retreat house for priests. The parish is able to accomplish all of this with strong support of time, talent, and treasure from its members.
In a mission model, there is clarity around why the parish exists and what it is trying to accomplish (building the Kingdom!). The parish is committed to supporting all of its members in their personal calls to mission. Parishioners are formed in stewardship principles, and asked to intentionally discern their giving for the year and then contribute. They are not nickel and dimed along the way.
Motivation To Give
Biblical stewardship teaches that we are motivated to give back to God as an act of worship. God has gifted us, everything belongs to God, and in acknowledgement and thanksgiving we return a portion to God. The next question is, where should that money go? Some assume that all of that money should be given to one's local parish, but is that always true? What if the parish is not focused on mission? And what if it doesn't contribute a portion to the poor?
According to Robert Heerspink, this approach "confuses church and kingdom." "Increasingly, givers want to be more informed and knowledgeable about organizations they support," he says. "They look for better accountability as to how their gifts are used." If a parish expects to receive the first fruits of its parishioners, it has to use that money for mission and explain how it does so.
As an individual giver, I may gauge this somewhat by how well I see the parish supporting me in my mission in the world. This may sound like the consumer model, but there are differences. First, this evaluation is on how well the parish is supporting the mission of Church in the world through me. Second, the ultimate decision should be based on how well the parish seems to be supporting everyone else in a similar way.
According to Robert Heerspink, this approach "confuses church and kingdom." "Increasingly, givers want to be more informed and knowledgeable about organizations they support," he says. "They look for better accountability as to how their gifts are used." If a parish expects to receive the first fruits of its parishioners, it has to use that money for mission and explain how it does so.
As an individual giver, I may gauge this somewhat by how well I see the parish supporting me in my mission in the world. This may sound like the consumer model, but there are differences. First, this evaluation is on how well the parish is supporting the mission of Church in the world through me. Second, the ultimate decision should be based on how well the parish seems to be supporting everyone else in a similar way.
Giving Outside the Parish
Segregating the collection of money for causes outside the parish communicates that those causes are separate from the mission of the parish. Some mission-oriented parishes choose to make their own first fruits giving to outside causes from a portion of their regular collections. They may announce before each week's collection that 5% or 10% of the money received will be given as a "community gift" to a particular recipient. Additional envelopes can be provided in the pews if someone is moved to give above and beyond their regular contribution.
There is biblical basis for this approach. The Levites (priests) who received the Israelites' tithes were expected by God to offer their own tithe (Number 18:26).
It is also good modeling on behalf of the parish leadership. If we expect parishioners to offer their first fruits, the parish should do so from its collection as well.
There is biblical basis for this approach. The Levites (priests) who received the Israelites' tithes were expected by God to offer their own tithe (Number 18:26).
It is also good modeling on behalf of the parish leadership. If we expect parishioners to offer their first fruits, the parish should do so from its collection as well.
Reasons For Fees
There are some reasonable arguments for requesting money (we'll just call it "charging") for particular services a parish provides that are worth exploring.
One is in offering services to people who are not parishioners (or at least active, contributing parishioners). This is common for weddings and sometimes baptisms or first communions. These people are requesting services from the parish, but are not committed members and are not contributing to the mission of the Church. An mission-oriented parish would look at these as big opportunities for evangelization. More important than getting a one-time payment out of these people is to instill a sense of mission into them and give a strong pitch for joining the parish community. In fact, each of those sacraments is intimately connected to mission!
Another argument for charging for services is that under some circumstances people don't value what they get for free (or cheap). Sales experts explain that this is a real psychological phenomenon, and that some people may be less likely to attend a free event. They value their time more than the money, and presume that a higher charge corresponds with higher quality. Low fees may be worse than free or higher fees, because they present a barrier but don't communicate quality. Pricing strategy can be complicated, which is why many professionals specialize in it. An alternative approach to charging that addresses this dynamic would be to publicize the monetary value of the event (what it actually costs per attendee or you would have charged) and note that the parish is offering it for free. You could also offer it for free to parishioners but charge others, but this is in conflict with attracting others into your community to join in the mission themselves.
One is in offering services to people who are not parishioners (or at least active, contributing parishioners). This is common for weddings and sometimes baptisms or first communions. These people are requesting services from the parish, but are not committed members and are not contributing to the mission of the Church. An mission-oriented parish would look at these as big opportunities for evangelization. More important than getting a one-time payment out of these people is to instill a sense of mission into them and give a strong pitch for joining the parish community. In fact, each of those sacraments is intimately connected to mission!
Another argument for charging for services is that under some circumstances people don't value what they get for free (or cheap). Sales experts explain that this is a real psychological phenomenon, and that some people may be less likely to attend a free event. They value their time more than the money, and presume that a higher charge corresponds with higher quality. Low fees may be worse than free or higher fees, because they present a barrier but don't communicate quality. Pricing strategy can be complicated, which is why many professionals specialize in it. An alternative approach to charging that addresses this dynamic would be to publicize the monetary value of the event (what it actually costs per attendee or you would have charged) and note that the parish is offering it for free. You could also offer it for free to parishioners but charge others, but this is in conflict with attracting others into your community to join in the mission themselves.
Giving as Stewards
The parish's financial philosophy need to be compatible with and reinforce our theology of giving. Consider how we want to encourage our parishioners to give.
Giving should be thoughtful, intentional, and systematic. We want to encourage first fruits giving that comes from off the top, not from leftovers. It should be regular giving that is committed to beforehand and made regularly. It should be Spirit-led, but not arbitrary. Special collections, appeals, and fundraisers disrupt this kind of intentionality.
Giving should be an act of worship and done reverently. Placing intentionally prepared envelopes into a collection basket is much more reverent than tossing in crumbled dollar bills or change. Sure, God doesn't care about how wrinkled the money is, but God does care about the spirit of our giving. Do we really consider our contribution a gift to God?
Automatic payments can be a helpful mechanism for contributing to parishes, but there is a value to also placing a physical envelope in the collection basket (some now have a checkbox for "I give electronically"). Why? First, it helps us physically (sacramentally!) make a connection between our giving and our worship. Second, it serves as a witness to others in the assembly that we are all expected to give: thoughtfully, intentionally, systematically, and as a reverent act of worship.
Giving should not be driven by guilt or pressure. Grace should motivate our giving. In the eighth and ninth chapters of 2 Corinthians, Paul outlines guidelines for giving: generously, cheerfully, and without compulsion.
Giving should be thoughtful, intentional, and systematic. We want to encourage first fruits giving that comes from off the top, not from leftovers. It should be regular giving that is committed to beforehand and made regularly. It should be Spirit-led, but not arbitrary. Special collections, appeals, and fundraisers disrupt this kind of intentionality.
Giving should be an act of worship and done reverently. Placing intentionally prepared envelopes into a collection basket is much more reverent than tossing in crumbled dollar bills or change. Sure, God doesn't care about how wrinkled the money is, but God does care about the spirit of our giving. Do we really consider our contribution a gift to God?
Automatic payments can be a helpful mechanism for contributing to parishes, but there is a value to also placing a physical envelope in the collection basket (some now have a checkbox for "I give electronically"). Why? First, it helps us physically (sacramentally!) make a connection between our giving and our worship. Second, it serves as a witness to others in the assembly that we are all expected to give: thoughtfully, intentionally, systematically, and as a reverent act of worship.
Giving should not be driven by guilt or pressure. Grace should motivate our giving. In the eighth and ninth chapters of 2 Corinthians, Paul outlines guidelines for giving: generously, cheerfully, and without compulsion.
Quotations
We never have a second collection. We take any special needs out of the one general collection. We do, however, stress the need so that the people can remain sensitive to larger concerns. We do this in the interest of keeping the liturgy unencumbered by a constant basket passing, not to mention what an irritant this is. William J. Bausch
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Header photo by seadigs (Creative Commons License).