Clergy Who Leave Congregational Ministry: A Review of the Literature

Since its inception in the 1960s, research on premature (i.e., pre-retirement) clergy attrition from congregational ministry has focused on identifying the factors that precipitate and mitigate ministry exits, while the rates at which clergy leave the ministry have been inconsistently tracked. The literature on clergy attrition is peppered with claims of alarmingly high rates of departure; however, these studies lack strong empirical support. The evidence, while fragmentary, consistently shows that pastors do not leave congregational ministry in large numbers. Incidence of attrition of about 1%–2% per year is typical across Protestant denominations and among Roman Catholic priests. In addition, contrary to popular conceptions, there is little evidence attrition is particularly high in the first 5 years of congregational ministry. In terms of the reasons for leaving, among Protestants, the most common factor named is conflict with the congregation or denominational system; a smaller number leave to pursue personal goals or to care for family. Among Catholics, loneliness and isolation, tied in major part to the celibacy requirement, are the most significant reasons cited for leaving. Finances or a loss of faith are rarely cited as reasons for leaving among either Catholics or Protestants.

Clergy Who Leave Congregational Ministry: A Review of the Literature

Since its inception in the 1960s, research on premature (pre-retirement) clergy attrition from congregational ministry has focused on identifying the factors that precipitate and mitigate ministry exits, while the rates at which clergy leave the ministry have been inconsistently tracked. The literature on clergy attrition is peppered with claims of alarmingly high rates of departure, however, these studies lack strong empirical support. The evidence, while fragmentary, consistently shows that pastors do not leave congregational ministry in large numbers. Incidence of attrition of about 1–2 percent per year is typical across Protestant denominations and among Roman Catholic priests. In addition, contrary to popular conceptions, there is little evidence attrition is particularly high in the first 5 years of congregational ministry. In terms of the reasons for leaving, among Protestants, the most common factor named is conflict with the congregation or denominational system; a smaller number leave to pursue personal goals or to care for family. Among Catholics, loneliness and isolation, tied in major part to the celibacy requirement, are the most significant reasons cited for leaving. Finances or a loss of faith are rarely cited as reasons for leaving among either Catholics or Protestants.

Theological educators and what it is like to be a minister: A qualitative study of five Protestant settings

To increase the alignment between the lives of ministers serving congregations and what seminary professors think that congregational ministry is like, this study used qualitative methods to examine the themes voiced by seminary professors and graduates in ministry at five Protestant seminaries in the United States. There was some agreement about key themes in the lifeworld of ministers. However, there was little agreement between professors and graduates in ministry about which themes were most influential. Findings point to opportunities for seminaries to create ways to take seriously the experiences of ministers.

Practical Theology in Slovakia

This International Report on Practical Theology in Slovakia focuses on the case of practical theology in The Evangelical Church of Augsburg Confession in Slovakia, a religious minority in a mostly Roman Catholic country. Although the church dates to the Protestant Reformation, its understanding of practical theology is about one hundred years old. The article sketches the most important developments in the field since 1919, mainly induced by the far-reaching political upheavals after the two World Wars, as well as the opening of the Iron Curtain in 1989. After the period of repression of religion by the state during the communist era, the “velvet revolution” in 1989 opened an almost unlimited room for the churches’ mission in Slovak society: new possibilities and challenges for building church communities, developing congregational ministry, and involving the church in educational, cultural and social ministry. The venue in which practical theology has been developing is the Evangelical Lutheran Theological Faculty of Comenius University in Bratislava.

Calling, is there anything special about it?

Within the Reformed tradition, ‘calling’ is a core concept. Often, this biblical verse is cited when a pastor is installed or a new candidate is ordained, ‘The one who calls you is faithful and he will do it’ (1 Th 5:24 NIV). It is also confessed within this tradition that all Christians are called to be faithful ministers of the graces of God in whatever profession they may serve. In some Presbyterian congregations, it is a practice to say at the baptism of a child, ‘This is your ordination to ministry’. This article focuses on what is meant by calling when we use it in so many ways and with so many meanings. The first part explores the use of the concept in church history by different scholars and leaders – like in the Reformation. The second part briefly explores the implications and impact of the calling of someone into full-time congregational ministry.

Creative tensions in youth ministry in a congregational context

Since the recognition of youth as a social category, several approaches to youth ministry developed. One of the approaches, namely the inclusive congregational approach to youth ministry, will be critically reflected on in this article. The aim of this article is to indicate what the implications of this approach are for congregational ministry. It is argued that the inclusive congregational approach to youth ministry could lead to certain creative tensions in youth ministry as an integral part of congregational ministry. Therefore the article identifies and discusses specific creative tensions that could be present in youth ministry where the inclusive congregational approach to youth ministry is taken as the point of departure. Creative tension is here understood as a source of creative energy that informs and guides ministry. Although the different tensions may cause uneasiness, with the spontaneous response to release them, it is argued that it should rather be kept intact in order to inform and maintain a creative process of ministry.