Respect,Challenges, and Stress among Protestant Pastors Closing a Church: Structural and Identity Theory Perspectives

The number of American churches has been declining at a rate of about 1 to 2% per year, but this statistic hides the reality that in liberal, moderate denominations the number of churches that close is nearly three or four times the number that open. Despite this trend of decline, no one has studied how closing churches affects the pastor. What challenges does the pastor face when closing a church, and how do these challenges affect the pastor’s level of stress and well-being? The study draws on structural and identity theories to further our understanding of pastoral identity threats and ways that congregational and denominational support may ease a pastor’s burden. This research used a mail survey to explore the experiences of pastors who have experienced the closing of a church in any of five Protestant denominations (Episcopal, Lutheran, Methodist, Presbyterian, and United Church of Christ). The research adds to our understanding of the context of ministry by highlighting not only the effects of clergy age and experience but also the congregational context and middle administrative body (judicatory) respect and support in the challenge and in the affirmation of pastoral identity through the process of closure and church death.     

Divestment of pastoral authority: A model for healing

Traditionally the pastor has come to be responsible for the pastoral care needs of a congregation. This model suggests that by sharing this authority a pastor can empower the faith community and its members to bring about healing in a dynamic way. Healing is defined not in terms of physical rehabilitation but as the movement toward growth, wholeness, and maturity. The role of the pastor is redefined as one who leads the faith community to a new awareness of the mission of the church as a healing community.Reverend Lydic is Pastor of the Dixon Church of the Brethren, 215 N. Court Street, Dixon, Illinois 61201.     

Models of Clergy Spouse Involvement in Protestant Christian Congregations

While all adults in the paid labor force face the difficult task of managing the competing pressures of work and family life, clergy families encounter an added dynamic in the way spouses are integrated into the church. Yet spouses approach involvement in unique and varied ways, making intentional choices over how much or little to participate in the congregations their husbands and wives pastor. Drawing from in-depth interviews with 46 pastors and clergy spouses in five Protestant Christian denominations, this study describes three models of clergy spouse participation showing the diverse ways women and men interpret and enact their role through the ongoing management of boundaries. I consider several social factors informing the model a clergy spouse embraces—pressure from congregants or one’s own ideas, congregational precedent, gender and stage in the life cycle—shedding light on the interaction between individual preferences and contextual factors. In doing so, I argue that although the women and men in this study are continually recreating what it means to be a clergy spouse, they remain heavily rooted in a traditional expectation that pastors’ wives and husbands provide support to their spouse’s church and calling to pastoral ministry.     

Kenneth Gouwens and Sheryl E. Reiss (eds.), The Pontificate of Clement VII

Abstract

Martin Bucer's theology is perhaps the most difficult of all the major reformers to characterize because of its evolving nature. Although there are certainly fundamental features that remained constant through his career, what makes Bucer so unusual and so fascinating is the evolution of his thought as he worked out the implications of those fundamental beliefs and their specific applications over his years of experience as pastor, teacher and church organizer.     

PASTORAL PSYCHOTHERAPY: IS IT UNIQUE?

Proponents and practitioners of pastoral psychotherapy hold to the idea that it is a unique form of psychotherapy. Little empirical or procedural evidence seems to exist to substantiate that viewpoint. Indeed, the data suggest that pastoral psychotherapy is a close kin to secular psychotherapy, not only in practice, but in the opinion of those who seek it out for help. This article takes the viewpoint that pastoral psychotherapy should be unique and attempts to show how it can be. The author stresses that it is ordination that makes pastoral psychotherapy unique, because the ordained pastor is both a theologian and a representative of the church. These two elements provide unique “lenses” for doing psychotherapy. To the extent that these lenses are not being used, the author issues a challenge to pastoral psychotherapists to bring this uniqueness to the forefront.     

The pastor as genetic counselor

The pastor as pastoral counselor in the setting of the church can play an important role on a genetic team. This article explores the role the pastor plays in the definitive stage: delivery of information, educating, supporting, and counseling in human genetics. Problems that are encountered by team members, patients, and families, and dominant feelings that seem to exist in couples or individuals who discover that their children have a birth defect or that they themselve are carriers of a faulty gene are revealed and illustrated through clinical examples and interviews. Further suggestions are given on how a constructive team approach can help provide information regarding birth defects and how pastors can help and participate in this process.The Rev.M. Wayne Clark, D. Min., is a United Methodist pastor in Sidney, Iowa, and has completed Care and Counseling's two-year graduate training program for pastoral counselors in St. Louis, Missouri. He has served as a consultant to the Division of Medical Genetics at the University Hospital in Iowa City, Iowa, and has worked with the staff of Regional Genetic Consultation Services of the Iowa State Department of Health. He is a member of A.A.P.C. and a clinical member of AAMFT.     

Initial pastoral visits and communication in depth

Pastoral visits undertaken as a way of combining pastoral research on anniversary grief with a systematic plan for home visitation became a learning experience for the pastor. Three verbatim conversations with church members who donated flowers for the communion table during worship are reported. These conversations are reflected upon in light of the phenomena of anniversary grief and in terms of D. W. Winnicott's theory of communication.     

A bibliographic sampler

The author presents a critical survey of recent books in or related to pastoral care. A review of books that may be considered of immediate benefit to the pastor and practitioner is followed by comments on several books of a more specialized and theoretical nature. A final section describes several recent publications that reflect psychosocial critiques of contemporary society and the place of psychology in it.Dr. Hunter is the Book Review Editor ofPastoral Psychology. He serves as Assistant Professor of Pastoral Theology, Candler School of Theology, Emory University, Atlanta, Georgia 30322.     

The Performance of Authenticity: Ordination and Profession in Pastoral Care

Quite a few pastors experience a feeling of inauthenticity when performing their duties. Trying to fulfill the wishes and needs of those of the congregation who ask for their help, they feel like an impostor. The discrepancy between act and experience causes a serious problem in identity. However when authenticity is not considered to be an individual experience and a personal dilemma but as a relational characteristic, the concept of play may be usefully engaged to explain the dramaturgical essence of pastoral performance. The success of pastoral performance depends on maintaining the right aesthetical distance in the drama enacted, so that some form of catharsis might be effected. That distance is found in introducing the concept of ordination where the relation between pastor and congregation is concerned, and it is to be found in the concept of profession where pastors perceive and evaluate their own role performance. Both ordination and profession act as distancing devices enabling the pastor to play the right role rightly. Acting as if, the pastor may be experienced as authentic, as a real pastor.     

“I Was a Muslim,But Now I Am a Christian”: Preaching,Legitimation, and Identity Management in a Southern Evangelical Church

Established in 2005, “Life” is a suburban, nondenominational, evangelical church in Charlotte, North Carolina, with an almost entirely white membership, yet the lead pastor is an immigrant from the Middle East. As an ex‐Muslim ethnic Pakistani who was born and raised in Kuwait, Pastor Sameer Khalid does not “fit” into southern culture, and he did not convert to Christianity until he was enrolled in college in the United States. Ethnographic data from 14 months of fieldwork reveal how Pastor Sameer uses weekly sermons to negotiate racialized stigmas, emphasize his common religious identity with the congregation, and make his immigrant background a distinctive religious resource for the church. More specifically, while all pastors require legitimation of their charismatic authority, this research focuses on the dynamics of performance through preaching within the Sunday morning services of this congregation, a performance that negotiates this lead pastor's ethnic and religious identities and accentuates his strategic use of institutionalized evangelical narratives to subvert Islamophobic threats and buttress legitimation of his pastoral identity.     

The Pastor's role with job-related problems

Summary In the vocational realm a pastor can help a client resolve his problems in a variety of ways. Realizing he has a sympathetic and understanding listener, the client can get a feeling of relief by talking out his problems and expressing his feelings about them. As a less biased observer, the pastor shows him the reality of his situation, and suggests other resources or new plans of possible action. The pastoral counselor might also suggest appropriate religious principles that should improve attitudes and help make smoother relationships with people on his job and elsewhere. Through this kind of counseling help, the client might be led to see his own solution.     

The Experience of Growing Up in a Minister's Home and the Religious Commitment of the Adult Child of a Minister

A survey of 487pastors' children (PKs) age 25+ was undertaken to ascertain if there was any relationship between the unique aspects of the pastoral family and their relationships, and his or her adult religious commitment. Variables included the feelings of the PK toward moving, consistency of parental behavior, amount and quality of family time, ability to be oneself without being noticed, expectations by others for self-perceived as greater than their expectations for others, the status of having a pastor as a father, and the support of church and members, intimacy with each parent, satisfying parental marriage, and relationships with friends and extended family. All variables correlated with at least some measures of religious commitment although none were strong predictors. The strongest was the PKs' perception that more was expected of him or her. Other influences not examined in this study appear to have a greater impact on adult religious commitment. Qualitative analysis was consistent with the above.     

Church-Based Social Support and Religious Coping

The purpose of this study is twofold: to explore the nature of church-based social support, and to see whether support received in religious settings is related to the use of religious coping methods. The data come from a nationwide survey of members of the Presbyterian Church USA. Three dimensions of religious support are examined in detail: emotional support from church members, spiritual support from church members, and emotional support from the pastor. These dimensions of support are used to evaluate an issue that has been largely overlooked in the literature—the relationship between religious support and religious coping. The findings reveal that people are especially inclined to use positive religious coping responses when they receive spiritual support from church members. Even though emotional support from the pastor also increases the use of religious coping methods, the relationship is not as strong. Finally, emotional support from church members has no effect.     

A challenge to church leaders: the necessity of supervision for ordained ministers

This article is an explicit challenge to church leaders and ministers of all denominations to take seriously the necessity of obligatory supervision for ordained ministers. To support this challenge, the author describes fundamental principles of pastoral care that found the moral demand for and benefits of the supervision of pastoral practice. Before offering practical suggestions on the implementation of supervision, reasons for the personal and institutional resistance to supervision of ordained ministers are depicted.     

Models of Psychotherapy: Implications for Pastoral Care Practice

Pastoral care givers are called to provide care and counseling to parishioners that are suffering in many ways. A core question is what does a pastor rely on to provide this care? Pastors usually call on models of psychotherapy to inform their care giving. A framework of theological anthropology, cosmology, soteriology and harmatiology is developed for analyzing the worldviews inherent in models of psychotherapy. The specific models of Adler’s Individual Psychology, Narrative therapy, Horney’s personality theory, and Intersubjective theory are used to demonstrate the application of this framework. Several pastoral care implications are developed following the application of the framework.     

Whose Church? Which Unity? That We May Be One: Practicing Unity in a Divided Church,Gary B. Agee,Eerdmans, 2022 (ISBN 978-0-8028-8186-1), xviii + 150 pp., pb $19.99 Winsome Conviction: Disagreeing Without Dividing the Church,Tim Muehlhoff and Richard Langer,InterVarsity Press, 2020 (ISBN 978-0-8380-4799-0), x + 214 pp., pb $17

These two recent books each offer guidance to Christians in the United States on pursuing unity in the midst of social, moral, political, and theological divisions. They offer two distinct approaches: one relying mainly on relevant academic research and the other drawing mostly on a pastoral appeal. They also target different audiences: one an explicitly theologically conservative evangelical ‘church’, the other a ‘church’ including all professed Christians. This review argues that both have different strengths. While Agee's approach is ultimately more promising for addressing the underlying causes of disunity among Christians, Muehlhoff and Langer offer well-founded tactics for mutual understanding within a more limited group of Christians.     

Pope Francis: a pastor according to the heart of Christ

Catholic Canon Law stipulates that the Pope is ‘the pastor of the universal Church on earth’. Pope Francis took up the challenge which this statement poses to those exercising the Petrine ministry by asking for prayers that he might be ‘a pastor according to the heart of Christ’. How is a Pope ‘a pastor according to the heart of Christ’? What particular opportunities does the Petrine ministry offer for this? What are the pastoral aspects of the papacy? What does it seem we can expect from Pope Francis in this regard? As this article shows, the task of ‘a pastor according to the heart of Christ’ has an impact on several aspects of the implementation of the Petrine ministry, such as using the Pope’s power in the service of unity, encouraging collegiality in communion as the visible centre of the entire Christian Church in dialogue with other religions, that the world may believe.     

Praying with those who might forget: pastoral considerations with memory impairment

This article gives an account of a person who had memory impairment and received pastoral care, with an emphasis on pastoral needs and prayer. The author provides a first-hand account addressing both sides of the pastoral care interaction. She experienced years of memory impairment comparable to mild to moderate Alzheimer's Disease. Now, however, she is a seminarian. She provides a detailed account of pastoral care received during the time of memory impairment and considers both the visiting pastor's intent and the author's recollection of the prayer and pastoral care received. Part of the uniqueness of this account is that persons with memory impairment do not usually regain their cognitive functioning and then also obtain pastoral education from which to provide the guidance gained as both patient and pastor.