While various denominations have established policies regarding women’s roles, the number of women serving in religious leadership capacities has surged in recent decades.
According to research conducted by theologian Eileen Campbell-Reed, 20.7% of American clergy were women as of 2016 — up from 2.3% in 1960.
The Evangelical Lutheran Church in America, which represents 4 million members, reported in 2022 that 40% of its pastors were women. In the Assemblies of God, 27.6% of its ministers currently are women.
The Rev. Dr. Kamilah Hall Sharp, who is affiliated with the Christian Church (Disciples of Christ), exemplifies a growing trend among women embracing roles as congregational leaders. Even as some question whether — and how — they should lead, women like Hall Sharp are pursuing alternative pathways to their religious calling.
Hall Sharp, along with the Rev. Dr. Irie Lynne Session, co-founded The Gathering, a womanist church in Dallas. The two ordained ministers planted the church in the Christian Church (Disciples of Christ) denomination, after determining that they could fill a void by bringing to the forefront Black women’s voices. On its website, The Gathering describes its context this way: “As more preachers, pastors and ministers of the word intentionally do the deeper exegetical work of interrogating the sacred biblical texts to raise up the muted voices of women, the theological landscape for womanism continues to expand.”
“We obviously still see women who are having to fight to be in spaces and to be affirmed in spaces,” said Hall Sharp, who also is the director of the Doctor of Ministry in Public Ministry Program at Chicago Theological Seminary. “But I also see a trend in which women are welcomed and starting to create their own tables. My church is an example of creating your own table — within a denominational setting.”
Hall Sharp, a former practicing attorney, pursued a theological degree because she felt a call to ministry. After earning her master of divinity at Memphis Theological Seminary, she moved to Texas to pursue a doctorate in biblical interpretation with a focus in Hebrew Bible at Brite Divinity School.
Despite her credentials, she encountered roadblocks. “In Texas, there aren’t a lot of spaces for women,” Hall Sharp said. “I struggled with finding a church home for a while.”
As a result, Hall Sharp and Session started brainstorming about creating a new space where people could experience womanist preaching. “It eventually evolved into a church. Because we’re both ordained in Disciples of Christ, it became a new church of Disciples of Christ.”
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The two didn’t initially consider planting a church. “As it is for a lot of women, we started the church out of necessity,” said Hall Sharp, who co-authored the book “The Gathering, A Womanist Church: Origins, Stories, Sermons and Litanies.”
“We didn’t have support from our denomination to start the church. And even when we did get financial support, it wasn’t a lot,” she said.
The Christian Church (Disciples of Christ), which has ordained women since the 1880s, recently appointed the Rev. Teresa Hord Owens to a second term as general minister and president in the United States and Canada — the first person of color and second woman to lead the denomination — but women continue to have fewer opportunities than men, Hall Sharp said.
In her experience, she said, women are typically assigned to or hired at churches that aren’t able to pay as much. “As a result, they’re never able to really be a full-time pastor,” Hall Sharp said. “So many women in ministry have to have other jobs, because they typically don’t get the churches with all the resources.”
Hall Sharp’s experience highlights a common theme of continued inequity among women taking on leadership roles, according to Campbell-Reed, a visiting associate professor at Union Theological Seminary in New York and co-director of the Learning Pastoral Imagination Project.
“Many women are doing great, but there’s still controversy and conflict everywhere they go,” Campbell-Reed said. “We still have inequities in pay and disparities about where women can start and the extent to which they can grow. They’re still more likely to get associate roles or roles in very small churches.”
Rabbi Dr. Rachel Mikva, a professor of Jewish studies and the senior faculty fellow of the InterReligious Institute at Chicago Theological Seminary, has observed similar patterns in rabbinic roles. She noted that women are leading two of the major rabbinic seminaries. In 2020, Jewish Theological Seminary appointed Shuly Rubin Schwartz as its new chancellor — the first woman to hold the role since its founding in 1886 — and Rabbi Sharon Cohen Anisfeld became president of Hebrew College in 2018.
Those types of developments obviously have been helped by women’s movements across the United States, Mikva said. “However, it’s not without bumps. Women have been moving into rabbinic positions, but not every community was immediately ready to hire a woman to be the rabbi,” she said.
While planting The Gathering was challenging, Hall Sharp said, the rewards were worth it. She said one of the major benefits was providing other women a platform to develop. “It’s difficult to create new spaces, because you don’t necessarily get the financial support that you see others getting,” she said. “But it’s been very rewarding, because people have found a place where they can feel whole; they can come as their complete selves.”
Hall Sharp envisions a future in which women are embraced in their roles as leaders. “I hope to see more women be OK with who they are, to be able to walk authentically, and to see more spaces where they are affirmed and appreciated and their leadership is respected,” she said.
My encounter with Tim Keller, who died May 19 at 72, began nearly 40 years ago when he was my teacher at Westminster Theological Seminary in Philadelphia. I think my first semester was also Tim’s first — he had just begun to teach practical theology part time.
I had decided to attend Westminster largely because a professor named Harvie Conn was building a program there around ministry in cities. And it turned out that Tim’s encounter with Conn would be pivotal in his decision as well to go to New York City.
Tim was my professor for pastoral ministry and preaching, and he befriended me, wanting to know more about my plans for ministry, which I planned to pursue in Baltimore. In one course, he assigned me the lowest grade I received during my time in seminary. I told him that at graduation — with a smile — but in true Tim fashion, he countered by telling me something encouraging about my studies that also gave me a smile.
After I spent a decade in ministry in my hometown of Baltimore, Tim encouraged me to move to New York City and was deeply formative in what became my current project, City Seminary of New York. As the seminary grew, Tim, with his unique way of seeing what matters most, continued to think with us about our particular calling to the future of faith in the city.
As I’ve reflected on my own memories of Tim and of his journey to God over the three years since he was diagnosed with pancreatic cancer, I’ve returned to a seminar on ministry I took with him in 1987. It was a program capstone class of sorts I took with fellow student Jeff White. After Tim founded Redeemer Presbyterian Church in New York, Jeff would join him as the first pastoral staff person. These were days that began lifelong friendships — and days when a short seminar in seminary required only 600 pages of reading and two papers!
Looking over my class notes today, I can see how what Tim was teaching would guide his ministry approach to Redeemer. This was two years before he moved to New York City to begin Redeemer with his wife, Kathy, and their sons. I can also see how God was in this part of Tim’s story, giving him time and space to prepare for ministry.
In this seminar, Tim talked about how to build up a church’s life, the role of small groups, the importance of identifying a philosophy of ministry, the need to focus on a church’s unique purpose in its context, the dynamics of the Holy Spirit in grace, renewal and change, and, of course, the place of preaching.
But it was a particular point I remembered him making about pastoral ministry, about the questions we need to ask and answer, that I wanted to search out in my notes.
I think a key factor in Tim and Redeemer’s story was his faithful commitment to pastoral ministry. He pursued the fullest potential of the gifts God had given him and seeking to build bridges of grace, conversation and friendship for people to encounter Christ.
Tim had a great zeal for proclaiming the gospel, a gift for inviting people to see Christ in fresh ways.
I can’t recall the details, but some years ago I heard Tim recount how many hours each week he put into preparing his sermons for Redeemer, of which he often delivered four per Sunday; it was days, not hours. And it was not just the effort he put in before and during preaching but a continuous process of wrestling with the biblical text, his theological convictions and context as he saw it, and the small reworkings he made as he went about sharing the fruit of that labor each Sunday.
And then there were the one-to-one meetings over coffee Tim began early on with people in New York, listening to their stories and questions about the gospel, praying with them, caring for them as he engaged his new pastoral context. It was a practice he continued over the years.
When I found my old notes, I read the series of “invitational questions for ministry involvement” with which he closed the seminar.
Is there a particular need? Are there people to work with you? What are you willing to invest? And do you have the physical and emotional resources?
These are the kinds of questions you should ask yourself before starting out in a new ministry, he explained.
It was not long after Tim retired from Redeemer that he was diagnosed with pancreatic cancer. But as he shared this news with those around him and wrote about it in places like The Atlantic, he did so in a way that revealed how his faith, prayer life and trust in Christ were deepening. How he was dwelling more deeply in the presence of God’s love as he faced death.
We each have strengths and weaknesses across the course of our lives. Tim’s witness these past years took place in a season marked not by physical strength and vitality but by his brokenness and tears.
It seems that this was Tim’s concluding seminar on ministry. And it came not in the form of a traditional lecture, book or sermon but in a new series of invitational questions.
How do I do ministry not just with my strengths but with trust in God to lead through my weaknesses and vulnerabilities? How do we recognize we are built for something more, something else, for God? How do I live daily life with a hope that does not deny suffering and injustice but challenges it by looking and living toward God’s new creation and the life to come?
Until the end, Tim kept living the pastoral calling and questions God had given him. And he learned what the Franciscan friar Richard Rohr has observed: that when we fall down, we may be falling upward.
Thanks be to God for Tim Keller, who lived the gospel with beauty, joy and grace, pointing in hope to the crucified and risen Christ.
Teresa Mateus got the call from Charlottesville, Virginia, on the August 2017 day when a white supremacist drove his car into a group of counterprotesters, killing Heather Heyer and injuring dozens of others.
Organizers there asked, “Can you come?”
“They were inundated with all of this trauma,” Mateus said. “And even the providers in the community that had treated trauma for years didn’t know how to treat this kind of trauma, because it was unique and new and specific to social movements.”
Mateus, based in Louisville, Kentucky, is a licensed clinical social worker and trauma therapist by training who teaches spiritual care. And she offers such care for those involved in social movements. The work has history, and world events in recent years have given it renewed urgency.
“The lineage of healing justice going back to at least the ’80s is really the genesis for the kind of work that we’re talking about when we’re talking about doing healing work — spiritual care and social movements,” Mateus said.
Issues like racial justice, women’s rights and the environment have pushed people into the streets and their concerns onto computer screens, televisions and newspaper pages, reaching beyond those actively engaged in protests. Between Jan. 20, 2017, and Jan. 31, 2021, the Count Love project (which tracks public protests through local media coverage) reported 27,270 U.S. protests, with more than 13.6 million attendees.
These protests, and the ongoing activism that happens in less public settings, can be emotional for participants as well as those observing them or living in affected communities. Movement chaplains can help address the distress, sadness and exhaustion that may accompany activism.
“We believe the field of chaplaincy has expanded tremendously. We believe that the way we are called to provide spiritual care is different in 2023; therefore, we believe that movement chaplaincy is the most cutting-edge way of doing chaplaincy in 2023,” said the Rev. Dr. Danielle J. Buhuro, the director of movement chaplaincy for Faith Matters Network. The Nashville-based nonprofit offers resources for connection, spiritual sustainability and accompaniment for community organizers, faith leaders and activists.
“People who are involved in movement chaplaincy take seriously this notion that we are called to care not only for the spiritual, religious or faith needs of a person, but we are called to care also for the social and emotional mental health of patients,” said Buhuro, who is also the executive director of Sankofa CPE Center.
The evolution of movement chaplaincy
How is your faith community present or absent in movements for justice? Why is that?
The Rev. Jen Bailey, the founder and executive director of Faith Matters Network, wrote in an email interview that movement chaplaincy is only one manifestation of work in social movement spaces that centers healing and care.
Movement chaplains offer spiritual, emotional and relational support to people engaged in social justice movements, wherever these people may be. Their work “has its antecedents in the lineage of the Southern Freedom Movement and more contemporary efforts through the healing justice movement,” Bailey wrote.
Mateus also pointed to the “heavy history” of healing justice in the Detroit area. “It’s very important work; it was happening very grassroots,” she said, noting that although the work wasn’t situated in what are considered epicenters of power, “luckily, it’s beginning to rise to the top.”
There is breadth in how the efforts are framed. For instance, the person offering the chaplaincy can be grounded in movement culture and understand activist life and what it’s like to be an organizer, said Hilary Allen, who previously consulted on the movement chaplaincy project at FMN.
Under this definition, the approach that chaplains take is intended to be anti-oppressive, to fit within movement culture, and the person or organization receiving the care also is “grounded in movement,” she said. In this way, the presence of chaplains allows there to be spiritual care in secular spaces.
At the height of 2020’s protests — in the midst of the COVID-19 pandemic and the aftermath of the brutal slayings of Ahmaud Arbery, Breonna Taylor, George Floyd and others — images showed seas of people demonstrating in cities across the country. Related images showed law enforcement officers dressed in riot gear, using tear gas, brandishing batons and pushing back against the crowds — even as almost 95% of U.S. demonstrations during that time connected to the Black Lives Matter movement were peaceful.
Activists continue their work amid the seemingly infinite unfolding of more tragedy, such as the January 2023 killing of Tyre Nichols by police officers in Memphis, and the subsequent release of deeply disturbing videos.
The Rev. Vahisha Hasan, who is based in Memphis as a part of the activist community, is dedicated to providing this kind of pastoral care. After Nichols was killed, his community of fellow skateboarders organized a vigil at a local skateboarding park. There, standing under the night sky surrounded by a crowd, Hasan offered the opening prayer.
What justice issues are people concerned with in your area, and how are faith communities part of the concern? How might they be part of the solution?
She has attended meetings with the district attorney and the Department of Justice, she said, and attended Nichols’ nationally streamed funeral.
Hasan has focused on faith, social justice and mental health as program director at Historic Clayborn Temple in Memphis (the site where activists organized for the 1968 sanitation workers strike) and as executive director for Movement in Faith, a project of the Transform Network that works, in part, to connect people and faith communities with broader justice efforts to practice transformational church and social change.
“In order to do sustainable movement work, we need to have integrated wellness. How do we do this — how do we live and not die? We don’t want the state to take our life. But we don’t want this work to take our life either,” Hasan said. “The overarching framework of my theory of change, if you will, is that we need well people who are doing well work to create well systems.”
In many ways, Hasan is typical of those carrying this work forward.
“Many of the folks who seem most drawn to movement chaplaincy,” wrote FMN’s Bailey, “are those who feel a particular call to accompany those on the frontlines of social justice issues and/or who have some training in pastoral care, mental health, etc., and are looking for ways to deploy their skills in a way that can be nourishing to movement spaces.”
Movement chaplaincy also seems to be growing more common. “We believe that the tide is turning,” said Buhuro, the chaplaincy director. “We see more people working in various forms of social justice chaplaincy than we do folks working in the hospital. … We believe the hospital chaplaincy is no longer the traditional model.”
Training for this demanding vocation is offered by groups such as Faith Matters Network and PeoplesHub. At FMN, students are offered “the opportunity to dig deep into their own traditions of healing and accompaniment while also learning practical skills for de-escalation and mental health first aid that can be of assistance to organizers and activists,” wrote executive director Bailey.
“Students who took the 2022 course were involved in multiple capacities with local, national, and international movements for justice as well as serving as leaders in social justice work in their congregations. The course equipped students to draw from their particular denomination’s spiritual practices as a source for their approach to movement chaplaincy,” she wrote.
Participants have gone on to engage with everything from discipleship groups to social justice committees to anti-racism teams in churches from California to Maryland. Some have also continued to work independently of churches.
“Especially with the training course, we found that a lot of people were interested in movement chaplaincy as a sort of additional skill set or tool set that they’d be able to rely on,” said Allen, the former network consultant. That broad subset of trainees could include people such as social workers, emergency medical workers, attorneys and even teachers, she said.
Mateus, the social worker and teacher, said there are many stages of social movements and many stages of trauma within them.
“I believe there’s a place for chaplaincy and spiritual care at every layer,” she said.
At the time she received the call to Charlottesville, the city already had some resources and infrastructure, Mateus said. When she got to the scene about a day and a half later with a small team, she connected with Unitarian Universalist organizers who had been previous contacts, along with Black Lives Matter leadership, to find a location and hold space for people who needed support. Through word of mouth, Signal chats and other community communications, they opened the space for drop-in hours to allow people to visit.
For her work providing spiritual care, Mateus said, she has integrated creative arts, contemplative practices such as yoga or meditation, and indigenous practices from her own Latinx orientation. She said this kind of care is especially important in communities of color, because there can be a lack of therapists who understand complex identities and the nuances of social movements.
Hasan incorporated breathwork into her prayer at the Memphis vigil. “Breathwork as a form of grounding has been really pivotal for me. And I include it in prayer; I include it as practice,” she said, noting that she also integrates as much communal healing as possible.
What is one creative way that you have offered or could offer support to justice advocates in your area?
When professionals are trained in movement chaplaincy, they can provide more well-rounded care in general. Kenji Kuramitsu, who is based in Chicago, is employed full time as a clinical social worker at an LGBTQ health care center, and part time as a chaplain to a nonprofit. Though his training in chaplaincy is more traditional (he formerly served in a hospital setting), he recognizes the benefits that movement chaplaincy can provide.
During the earlier days of the COVID-19 pandemic, he said, he volunteered as a chaplain to support front-line workers.
“Folks who were themselves ministry, spiritual care, congregational leaders or other kind of providers were feeling as exhausted, as terrified, as uncertain as the communities of people they were serving,” Kuramitsu said.
“Movement chaplaincy has the potential to provide access to spiritual care to populations that haven’t traditionally been served by chaplains,” he said.
Sustaining the work and connecting with communities
Movement chaplaincy can be a way to both reach people beyond church walls and offer those who would not ordinarily attend divinity school a way to care spiritually for others.
“As we know, some people, for whatever reason, it’s their life circumstance, are never going to quite get close enough to those faith communities to be able to access those resources,” Allen said. “Movement chaplaincy may be something that a person could get from a pastor, but they may never step foot inside a church.”
For faith leaders who want to participate in this chaplaincy or help sustain it, Mateus said, understanding the fluidity of these practices can be helpful. Many of those in movements may not come from the Abrahamic traditions, she said.
To help bridge the gap, Mateus said, clergy could go beyond the old model of staying within their own houses of worship.
“You have to be where people are,” she said. “Particularly with social movements, if people aren’t seeing you at meetings, if you’re not at least showing up and saying, ‘I care about what you’re invested in,’ you can’t show up in the moment of crisis and people believe that it’s authentic or that they can trust you. There’s a lot of necessary mistrust in social movements,” Mateus said.
Building relationships with community organizers, asking what kinds of resources they need and being present in necessary ways can build trust, so that when help is needed, organizers can reach out, Mateus said.
Faith leaders also should consider being open to other points of view. “Listen to the organizers and let yourself be led by those who are most proximate to the challenges because they often have the best insight into the solutions that are needed,” Bailey wrote, noting that faith leaders can look for these contacts by searching online for local organizations doing “movement chaplaincy” or “healing justice” work.
Buhuro, who works as a chaplain to chaplains, said she offers support via one-on-one talks, meetups, monthly and quarterly events, and even physical care packages, with items like gift cards, T-shirts and candy. She also spoke to the importance of doing creative, on-the-ground work, pointing to chaplains who spearhead food banks and serve in funeral homes.
“Our movement chaplains work hand in hand with community members to address unemployment, poverty, violence and other forms of oppression in that community. We’re not just wanting to show up when it’s time to provide care to activists on the front line during a rally, a march or a demonstration, but we want to provide long-term, systemic change by journeying with people in the community over a period of time,” Buhuro said, noting that chaplains also can carry out this work by advocating for resources with legislators and clergy.
When chaplains learn to offer these more creative kinds of care, the results can be powerful.
“Movement chaplaincy can serve the spiritual and holistic needs of social justice organizations and their leaders not only in peak movement moments — such as the climax of a campaign, election, or major actions and street demonstrations — but in the in-between times,” the Rev. Margaret Ernst, the director of learning and integration at FMN, wrote in an email.
How can you build relationships and foster trust with secular activists and advocates?
“Movement chaplains can help meet those needs through supporting groups and organizers to celebrate victories, grieve losses, work through conflict, attend to trauma, and facilitate nourishing community care,” Ernst wrote. “Movement chaplaincy should help those who are [on] the front lines of justice struggles to know that they do not have to carry their burdens alone.”
As individuals, faith leaders also can consider stepping out in other ways. “God is bigger than our individual safe communities, our individual churches, our individual institutions. So if God has placed a purposing in you, … then go find the place to be rooted. Do not wither and die where you are,” Hasan said, noting that this growth does not require severing relationships with the people who have been spiritually formative.
“For the collective, for faith communities, I say we need to wrestle more,” she said. “The same wrestle that Black churches had during the civil rights [movement] is not a dissimilar wrestle as today. It is a lie that all Black churches were excited about what MLK was doing and how he was showing up. There were people who absolutely were like, ‘Be quieter; don’t do this; don’t make waves.’ Because what he was doing was dangerous.”
But the stakes remain high. “There needs to be some transformational work that’s happening, and the church needs to see itself in movement,” Hasan said. “And, God bless, the movement absolutely needs to see the church. What it will require is some vulnerability and some deference.”
How are you present in the day-to-day activities of your community beyond church walls?
Questions to consider
- How is your faith community present or absent in movements for justice? Why is that?
- What justice issues are people concerned with in your area, and how are faith communities part of the concern? How might they be part of the solution?
- What is one creative way that you have offered or could offer support to justice advocates in your area?
- How can you build relationships and foster trust with secular activists and advocates?
- How are you present in the day-to-day activities of your community beyond church walls?
Dana Cassell is looking for a full-time job. I met Dana a decade ago, in her first year as part-time pastor of the Church of the Brethren congregation in our city. Ten years on, she has found that cobbling together full-time pay out of multiple part-time jobs is no longer financially sustainable. Dana, who is single, has also struggled to find a part-time role that will cover her health insurance.
I think of Dana each time I see an emerging consensus among church professionals that bivocational ministry is “the future.” As congregations and their budgets dwindle, I understand why ministry is moving in the direction of a clergyperson with one or more jobs beyond the pulpit. For some pastors, that’s a welcome revision of a role that can be isolating and insular. Ministry “beyond the walls” can offer possibility and hope.
But the turn to bivocational ministry as an answer to clergy shortage and budget woes is often shortsighted. Dana, as a bivocational pastor who directed a program to support people in bivocational roles, saw this firsthand.
In her denomination, many pastors classified as bivocational have supplemented their income with retirement benefits and savings. Others have served churches in a limited capacity while holding full-time jobs outside the church. But what about people with families? And can bivocational ministry support single people sustainably?
Responsible models of bivocational ministry require churches and denominations to consider factors of age, race, family size, location and marital status in policies for salary and health care benefits.
For unmarried people who receive no health care benefits from a spouse’s job, paying full or partial premiums cuts deep into a paycheck. Unlike married bivocational clergy, whose family units often have a second income, single bivocational pastors are on their own to negotiate the shortfalls of their lower salaries. Even in connectional polities, the decision to provide health care benefits to pastors working up to 20 hours a week remains voluntary on the part of the congregation.
And then there’s the issue of debt. The majority of clergy incur graduate school debt from a seminary or divinity school, but for Black pastors, the economics are even more stark.
Black seminary graduates are burdened with significantly more debt than their white colleagues. In congregational polities, Black pastors are less likely than their white peers to receive retirement benefits or health insurance through their congregational roles. For many pastors of color, bivocational ministry isn’t an option but a requirement to make ends meet. That can mean managing a 40-hour work week and a solo pastorate simultaneously.
Another friend, Heidi, reminds me that this scenario of bivocational is different from a call to two vocations. “I would not choose to work in multiple settings,” she tells me, “but I have done it out of necessity.”
This distinction — between bivocational ministry and multiple jobs — is often left out when I hear bivocational ministry lifted up as a model. How can congregations and denominations support clergy in finding meaningful and mission-driven work? If that work requires returning to school for further training, are institutions and churches prepared to offer financial support?
I know the struggles of part-time pastoring firsthand. I once served in a part-time ministry role, cobbling together a full-time salary from other jobs. I received a stipend toward half of my health insurance premiums but nothing for my spouse and children.
My contract included no retirement benefits or dental insurance. During those years, one of my cavities rotted so badly that I eventually had to receive a crown. The cost was astronomical, and the pain was constant. I relied on public dental clinics and dental schools for my care, often waiting months for treatment.
Part-time roles meant absorbing not only financial precarity but also the psychological burden of risk. This reality affected my relationship to the church. If we could not care for the health of our clergy, what did this mean about our commitment to laborers outside the church? How could we proclaim good news for workers when our church workers barely got by?
My denomination, Mennonite Church USA, has recognized the health care inequity for part-time pastors and pastors of color. In response, the Mennonite Church in 2010 launched The Corinthian Plan. Congregations, area conferences and agencies that choose to enroll in The Corinthian Plan contribute to a Fair Balance Fund.
Wealthier congregations and constituents pay more into the fund to support congregations that struggle to pay the full premium. This form of economic redistribution addresses the needs of small churches and of bivocational pastors.
That plan was lifesaving for Pastor Tomas Ramírez of Luz y Vida Mennonite Church in Orlando, Florida. In 2017, he was diagnosed with leukemia. The Fair Balance Fund provided additional financial support for his expensive and extensive cancer care, including a bone marrow transplant. Because the costs were shared across The Corinthian Plan holders, he also did not see a spike in his premiums.
Other denominations are looking for new and innovative ways to provide their part-time pastors secure and healthy futures. My friend Dana’s denomination, the Church of the Brethren, recently announced new guidelines for pastoral compensation. These include a minimum salary suggestion that takes into account inflation. They also look at housing costs with respect to ZIP code as well as calculating hours per week in a contract only after housing and pension costs are covered.
The church can’t turn to bivocational language as an excuse to underpay or underinsure employees. If we aren’t intentional about setting structures to support bivocational ministers, we can anticipate exploitation, exhaustion and failure.
The future of ministry may be bivocational, but it will be healthy, just and whole only if congregations and institutions work creatively and intentionally to redistribute funds, offer robust benefits and attend to the long-term stability of these roles.