Beyond the Ordinary

Question Authority?

By Cynthia Woolever

Worshipers grant the pastor some level of authority as their designated leader. What is the basis for that recognition? Jackson Carroll addresses that question and the nature of authority in his most recent book, As One With Authority (second edition, 2011).[i] The authority to lead gives the pastor the right to exercise power in a particular group or institution. Carroll asserts that there are at least two bases for pastoral authority: (1) that which arises as a representative of the sacred; and (2) that which stems from expertise, gifts, and capabilities. As long as the group acknowledges the leader’s legitimate right to exercise power, the leader is acting with authority.

In his earlier work, God’s Potters (2006), Carroll describes pastoral ministry as an occupation in flux.[ii] He believes there are three views of ministry but that they are not mutually exclusive. Rather each model focuses on a particular feature of pastoral leadership that its proponents believe is the most important characteristic for defining a church leader. The first model sees pastoral leadership as an office, a formal or official position with specific duties. A congregation or denomination makes the role sacred through the rites of ordination. The second model views ministry as a profession, carried out by ordained professionals, who are socialized into the field through seminary education and training. The third model of pastoral ministry holds that ministry is a calling. This model gives emphasis to the spiritual dimension of pastoral leadership, essentially affirming that God selects or calls certain individuals to carry out ministry. 

Faith traditions vary in how they view authority issues in ministry. Some tend to reference infallible Scripture or the teaching office as the source of pastoral authority. Other groups emphasize individuals’ personal knowledge of God and the inner conviction that God has called those people to ministry.

We asked pastoral leaders about several factors that might influence the congregation’s acceptance of their leadership. How important are the following four characteristics in how worshipers view their leadership: (1) being ordained (relates to ministry as office); (2) having a seminary degree or certificate (relates to ministry as profession); (3) having a clear sense of call from God (relates to ministry as calling); and (4) being competent in the tasks of ministry, including preaching (relates to ministry as profession)?

Ministry as Office

Almost all Catholic priests (95%) indicate that being ordained is of “great importance” for their current congregation’s acceptance of their leadership. Three out of four mainline Protestant pastors (74%) also say that ordination is of great importance for their congregation’s acceptance. However, less than half of conservative Protestant pastors (40%) report that ordination is of great importance to their congregation. A similar percentage of conservative Protestant pastors (42%) say ordination is “somewhat important” for their congregation. 

Ministry as Profession

Pastors are close to unanimous in affirming that their expertise, gifts, and capabilities are a source of their ministry authority. Nine out of ten pastors—regardless of faith tradition—say that being competent in the tasks of ministry, including preaching, is of great importance for their congregation’s acceptance of their authority.

Pastors see seminary training as less related to gaining congregational acceptance for their leadership. About half of Catholic priests (50%) and mainline Protestant pastors (59%) report that a seminary degree or certificate is of great importance for their leadership role. Only one in four conservative Protestant pastors (25%) believe that a seminary degree or certificate is of great importance for their ministry authority.

Ministry as Calling

As one might expect, conservative Protestant pastors give considerable weight to pastoral leadership based on a sense of God’s call. Most of these pastors (85%) believe that a clear sense of call from God is of great importance for the congregation’s acceptance of their leadership. While a sense of call is important for Catholic priests and mainline Protestant pastors, it is much less so. About two out of three in these groups (69% for Catholic priests; 63% for mainline Protestant pastors) respond that a sense of call is of great importance for their pastoral authority in the congregation.

Respecting Leadership Authority: Competency Comes First

Catholic priests see their authority arising from their ordination (office) and capabilities (profession). Mainline Protestant pastors believe their authority rests on their competencies (profession) and slightly less so on their ordination (office). Conservative Protestant pastors portray their authority as stemming from their ministry competencies first, closely followed by their call from God (calling).   

These results support Carroll’s thesis that the three models of ministry are not mutually exclusive. Pastors draw on multiple sources of authority as they serve congregations. In this time when many question all authority, pastors need to claim the historical roots of their authority:

    “And when Jesus finished these sayings, the crowds were astonished at his teaching, for he

    taught them as one who had authority, and not as their scribes.”

                  Matthew 7:28-29 

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[i] Jackson W Carroll, As One With Authority: Reflective Leadership in Ministry (Eugene, Oregon: Cascade Books, 2011).

[ii] Jackson W. Carroll, God’s Potters: Pastoral Leadership and the Shaping of Congregations (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 2006).

Recommended Read—Switch: How to Change Things When Change Is Hard

By Deborah Bruce

Chip and Dan Heath have another best-seller—Switch: How to Change Things When Change Is Hard. It’s a fascinating read, full of wonderful examples and real-life situations.

Why is change hard? The authors help us understand that the rational, logical side of our brain often competes with the brain’s emotional, instinctive side. They tag the brain’s emotional side as the headstrong Elephant, and the rational side, the Rider. Those images make it abundantly clear that no matter how fantastic the Rider’s vision of change is, the Elephant won’t turn in that direction without encouragement. The rational side wants to lose those extra pounds. The emotional side wants the ice cream. The rational side wants our congregation to begin a new ministry program. The emotional side is perfectly happy with things they way they are.

Riders and Elephants at their worst. But don’t assume that Riders are the good guys, and Elephants prevent change. At their worst, Riders become paralyzed by choice—they spin their wheels in the face of too many options. And they can seem dry and dull—all analysis and no feeling—or negative—always focusing on the problems. At their worst, Elephants are fearful, resistant, and spooked by the possibility of change. They go for short-term satisfaction and are easily demoralized by bigger quests. Yet feelings inspire and motivate Elephants. And Elephants possess incredible strength and drive.

Shaping change. Change can happen when the Rider and Elephant trust one another; when the Rider directs the Elephant toward an appealing destination and shapes the path to get there. The authors show that Shaping the Path is the third key element in change. What appears to be a people problem (they don’t want to change) may instead be a situation problem. Changing the situation—Shaping the Path—makes change more likely.

Find the bright spots. I particularly appreciate the authors’ suggestion to find the bright spots. Just as we encourage congregations to identify and build on their strengths, the book advocates finding bright spots. Learning what already works and doing more of it gives the Rider direction and helps motivate the Elephant.   

The book includes many rich illustrations of successful change in family life, communities, medicine, industry, education, and government. These examples help the reader learn how to Direct the Rider, Motivate the Elephant, and Shape the Path. I came away with a new language for discussing change and lots of practical ideas. I’ve already tried a couple with my husband—successfully I might add!

How might you use these practical tools to make changes in your congregation?

Read the first chapter here.  I know you’ll want to read the rest!

 

For Your Congregation’s Sake, Read a Book!

By Joelle Anderson

It’s fall!  Now’s the time to enjoy pumpkin spice lattes, sweaters, and cozying up with a good book on a crisp evening.  Beach reads are over, so dive into something a little more substantial—pick up the second edition of A Field Guide to U.S. Congregations: Who's Going Where and Why (2010).

The first edition of A Field Guide to U.S. Congregations (2002) provided a comprehensive view of worshipers and congregations across the country using data from Wave 1 of the U.S. Congregational Life Survey.  The new edition features results of Wave 2 of the survey when almost 1,600 congregations and 163,000 worshipers took part. This latest volume has been revised to reflect Wave 2 findings and includes up-to-date statistics, tables with the latest information about worshipers and congregations, and original cartoons (!!)  (It's OK to admit that the cartoons are your favorite part of our books. We love them, too!)  The second edition also features two new chapters: one on pastoral leadership and another that describes the significant changes in congregational life between Wave 1 in 2001 and Wave 2 in 2008 and 2009.

The second edition is practical as well as informative.  Fast Facts (signposts for congregations moving toward data-driven decisions) and Myth Traps (tempting assumptions about congregational life that can trap congregations in dead ends) are interspersed throughout the book. 

 
Take steps toward congregational change by ordering the new edition of A Field Guide to U.S. Congregations from Amazon or from Cokesbury today.