Mennonite Church USA needs more part-time or bivocational ministers, yet most pastors need full-time salary/benefits and not many have a secondary vocation option. There is a lack of recognition and appreciation- perhaps a lack of status- of serving part-time, which can weaken pastoral identity. A further impediment may be ourselves as pastors — our lack of boundaries and time management skills. Serving bivocationally supports Mennonite theology of leadership. We believe in the priesthood of all believers, and lay members need to be equipped to fulfill their calling to ministry. Congregations with part-time pastors uniquely need all members to share leadership; it’s imperative, not just nice, for members to lead. Scripture demonstrates leadership gifts are given, not for one’s own career development, for the benefit of all. Ephesians 4 describes the end toward which God’s leadership gifts point: “to equip the saints for the work of ministry”. The promise to Abraham that he would be a great nation was given, not for his own posterity, but so that “all the nations might be blessed” (Gen 18:18). God calls us, and we go where we are sent. “Here I am, send me” (Isa 6:8). As our denomination intentionally hones our “shoulder-tapping” skills, we must also discern with candidates if part-time or bivocational settings are part of God’s call on their lives. Mennonites respond to need; we must clarify what kind of pastors Mennonite Church USA really needs. Pastors called and gifted by God must consider the challenging route of bivocational ministry so that under-served congregations might benefit from pastoral leadership and lay leaders’ gifts are released. At least three frames required change to make this happen: symbolic, behavioral, and structural. Rhetoric and scripture narratives motivate Mennonites, so a combination of sermons, articles and workshops with a motivational text and stories of bivocational pastors addressed the symbolic/cultural image problem. Education/ formation addresses the human behavioral impediments in three audiences: present bivocational pastors (negotiating skills and identity issues), college and seminary students (training for a 2nd vocation), and full-time pastors ready for another call (pastoral identity and authenticity). Reframing (orientation-disorientation-reorientation) the job opening scenario was shocking enough to prompt experienced and already established pastoral candidates to consider the benefits of part-time or bivocational ministry, and may open congregations to considering less-than-full-time as the best option, not just the second option. The leadership team I serve with, together with conference ministers, can continue work together on interventions. We want to address unique part-time needs in the denominational salary/benefits guidelines and the ministerial polity document. Communication avenues and public speaking now communicates the value we place on part-time ministry. An authenticating relationship was built through the survey follow-up and the forthcoming bivocational resource packet. This intervention succeeded in heading the right direction because the national statistic of those willing to consider bivocational ministry improved from 10% to 30%.
