I first sensed a call to ministry when I was a youth. I tried to talk with my youth minister about the vocational stirring I felt, but he wouldn’t engage. I met with my pastor, who encouraged me privately. (He didn’t think our church was ready to throw support behind a woman in ministry. He was right, but he also wasn’t pushing the culture.) For a long time, then, my mentors were either strong women who weren’t clergy or clergywomen I “knew” through books and periodicals.
In seminary I found a congregation that had no qualms about bringing me on as an intern and later ordaining me. That business about women being barred from ministry because they were “first in the Edenic fall” (see: 1984 Southern Baptist Convention) seemed far removed from my burgeoning career in more progressive contexts.
And yet, it wasn’t. Microaggressions abounded among staff and congregants, sometimes making churches unpleasant places of ministry. Clergywomen peers found themselves toeing the glass cliff, looking over their shoulders at church people who were willing to “take a chance” on women’s leadership only as a last-ditch effort to slow decline - and then crowding them on that precipice when the long skid was not reversed quickly enough. Other highly-qualified women ministers noted their male counterparts professionally leapfrogging them as they heard “no” again and again from search teams. All of this was – is – happening in mainline denominations that have supposedly conquered sexism.
The Church needs women in the pastorate. It is shrinking, in part, due to the lack of tenacity, wisdom, innovation, and compassion that women in ministry have to offer. Time and again, though, women pastors hear that churches are not ready for them, or these clergy realize after accepting ministry positions that congregations had misjudged their own preparedness. The ramifications for this miscalculation are huge. If a clergywoman is not successful because of the church’s failure to lay groundwork, that congregation often thinks, “Well, we tried having a woman as a pastor, and it just didn’t work out” instead of examining its assumptions. The church hesitates before calling another woman, thus missing out on deeply-needed gifts and perspectives. Additionally, that pastor might begin to question her effectiveness and call rather than her fit with the context, possibly leaving the ministry for good and ensuring that no congregation benefits from all she has to offer.
Here, then, is my attempt to give churches an assessment they can use to judge their true openness to a pastor who also happens to be a woman. (I want to thank alumnae of Young Clergy Women International for their input on the points below.) You can download a PDF of the assessment here, which I encourage you to share.
Pre-pastor search work:
The church has had a woman in its pulpit as a guest preacher, and it referred to her sermon as such rather than as a “talk” or a “devotional.”
Church leadership has discussed any members’ protest (such as staying home from worship or walking out before the sermon) of inviting a woman to guest preach and publicly re-affirmed support of the preacher.
The church has had women in significant lay leadership roles (elder, deacon, warden, clerk of session, moderator, etc.) and has worked through any conflict that arose as a result of their election/selection.
The church has eliminated exclusively male pronouns/descriptors on its website and in its social media.
The church regularly uses curricula or other materials written by women (e.g., seminary professors, pastors) with theological authority.
Pre-interview pastor search work:
The pastor search team is representative of the demographics and commitments of the congregation as whole, thus making it better able to reflect accurately the fullness of the church’s story to ministerial candidates.
The pastor search team has structured its work so that it is rooted in listening deeply to God’s guidance.
The pastor search team has discussed its assumptions and the congregation’s about a great-fit pastor, probing the reasons behind them.
Having surfaced these assumptions, the search team has named specific competencies (rather than personality traits) as the criteria for a great-fit pastor.
In communications with the congregation, the pastor search team has helped the church broaden its imagination about a great-fit pastor.
The pastor search team has eliminated exclusively male pronouns/descriptors for the hoped-for pastor in all search team documents (e.g., position description, position advertisements, church profile).
The church as a whole has earnestly prayed that God will lead it to the best-fit ministerial candidate, no matter how that candidate might differ from church members’ expectations.
The pastor search team members have covenanted to run all questions to and about candidates through the filter of “Would we ask this of a male candidate?” (Examples of questions to be sifted out: “Who will watch your children while you’re working?” and “How will your spouse’s employment affect your ability to move here/stay here for a long time?”)
Interview/call phase pastor search work:
The pastor search team is aware of and open with all candidates about potential challenges that await.
With all candidates the pastor search team inquires about the needs of the candidate’s family to ensure hospitable on-site visits, and later, to help integrate the incoming minister’s family into the life of the congregation (to the extent the family desires).
The church leadership has discussed the possibility of conflict arising from calling a woman (noting that this conflict might come disguised as an issue about something else) and is prepared to stand behind the candidate of choice/incoming pastor.
Ways you can use this assessment:
Churches in pastor searches. This assessment provides a readiness test for calling a clergywoman.
Churches with settled pastors. This assessment offers action steps to lay leaders and current pastors. (The “getting ready,” after all, doesn’t just happen. It takes intentional work. And if your church is not willing to do this work, spend some time mulling the reasons why and praying about them.) Even congregations that think they are ready to receive a clergywoman – including those who have or had women ministers – could benefit from working through the points above. Often moderate to progressive churches think they are more welcoming than they actually are.
Clergywomen. Use this assessment in your call processes to help gauge whether a congregation might be a good fit.
Judicatory bodies. Use this assessment to help congregations and search teams work through the steps needed to set up the possibility for long and fruitful ministries between churches and clergywomen.
Note that some aspects of this assessment can be adapted for considering a congregation’s preparedness to be led by a pastor who would be another kind of “first,” though there would be additional work specific to the variety of first. Often a candidate will be more than one kind of first – identities are intersectional, after all – making it essential for a church to take readiness steps in multiple areas.
This welcoming work is worthy of intentionality and intense listening to the movements of the Holy Spirit, and not just because of the clergyperson in question. This attentiveness and the resulting actions can lead to spiritual transformation, deeper discipleship, and increased connectedness among people and between people and God. These benefits are available to all involved.