By Gary Chapman
Editor's Note: A number of pastors in Virginia are looking ahead to that time when they will step aside from the active pastoral ministry to pursue other interests in retirement. This week we begin a three-part series on pastoral transitions with a book review to lay the groundwork. In the next two issues, we will present an interview Dee Whitten did with Craig Harwood and Bob Moore, pastor of Bonsack Baptist Church in Roanoke, will share a process he is using to prepare both the church and himself for his departure as pastor.
Churches are accustomed to planning for budgeting, buildings, programming and staff. But one aspect of planning that remains almost taboo is preparation for that almost inevitable occasion when a pastor departs. If not openly discussed, the result is a church family left wondering about their future. This, according to Carolyn Weese and J. Russell Crabtree is “the elephant in the boardroom,” the name of their book.
In their opinion, planning for pastoral succession is one of the most critical needs for any church, second only to well-trained ministry and lay leadership. Over time, churches and leaders have become more specialized and localized in order to reach their community. Increasing mobility means persons may not stick around for a lengthy, uncertain transition. Along with a declining pool of candidates, these factors make pastoral transition more difficult. The Elephant in the Boardroom seeks a process more suited for 21st century churches.
Though organization and management in transition is critical, the authors highlight a spiritual dynamic, too. One enlightening section examines Jesus' modeling of the transition process. He was quick to honor those who preceded him and chose to build on that from the past which was healthy, even as he took his followers to a new level. Three years later, as his own ministry wound down, Jesus insured ongoing health of the mission by casting an encouraging vision for his disciples. He continued to mentor leaders and gave them permission to use their giftedness. Finally, he attended to emotional and spiritual issues created by his departure. Bottom line, the authors argue, this is a model worth following.
As with any change, a church should anticipate costs of transition. Expenses related to an interim pastor may eat into surplus left from the departing pastor's compensation. Interim periods often see a decrease in attendance and giving. There are expenses related to a pastor search committee. And compensation for a new pastor will likely be higher than for the previous pastor.
There are related costs as well. Existing staff are concerned for their future. Laypersons must shoulder a larger share of ministry.Morale and ongoing ministries may be impacted. Then, when the new pastor arrives, a learning curve ensues. For some, the curve is so steep they become little more than an unintentional interim. One means of easing this financial impact is to plan well.
One helpful section of the book considers the role of five key players in any transition:
The departing pastor. At very least, the authors advocate a time of debriefing between the former pastor and new pastor. (A checklist to guide this is included.)
The board, a role corresponding to the search committee in most Baptist churches.
A transition consultant, perhaps provided by a denominational agency, can help guide the church through the process.
The personnel committee may be involved in planning for the transition, but are vital to guide the new pastor's transition and conduct regular evaluation.
The arriving pastor must be honest as to whether this is a good match for prospective ministry.
There is no one-size-fits-all transition. Four distinctive church cultures and how each responds to transition are described.
A family culture is concerned with traditions and ministries important to its members. A sense of “belonging” is primary and pastoral transition may be grieved as a death. For the incoming pastor, introduction of new ideas or ministries may take time.
An icon culture is concerned with results, both quantity and quality. Personality and leadership gifts of the pastor are in the forefront, meaning a successor must have the necessary gifts and training.
The archival culture is concerned with maintaining liturgy, traditions, social policies, church polity, etc. Leadership usually is hierarchical and innovation is not expected. In this culture, leaders tend to be appointed, but what has been continues.
A replication culture focuses on training and empowering members for ministry. This development of leaders may allow for maintaining effective ministry during the interim. Successors in this culture may come from the outside, but are just as likely to be persons mentored by the departing pastor.
Weese and Crabtree encourage evaluating the effectiveness of a church's ministry as needed preparation for transition. They even view the transition as an “opportunity” leading to needed change in a plateaued or declining church. Finally, ideas are offered for transition that is the result of crisis (for instance, illness, death or dismissal).
The authors' have years of experience consulting with churches in a variety of denominations. Their approach to transition will stretch the thinking in many churches about “time-tested” norms. In no way are their ideas a prescription for transition in every situation. But they do ask good questions and raise the issues that may make the difference in a healthy transition.