Browsing by Subject "United Methodist Church"

Abstract

INTRODUCTION

Clergy are a dynamic group of the population: they point people to God, navigate social and spiritual waters, provide advice and guidance, and teach and visit parishioners. Research has shown that caregivers often neglect their health to tend to the health and well-being of others. Because of their unique role in society, the health and well-being of the clergy themselves is an important subject of research. While clergy health is a growing topic of interest in the Western world, very little is known. The few studies conducted on the health of clergy have found that in some areas, this group is less healthy than the general population due to their hectic schedules, lacking social support, and job-related stressors. With the exception of the United States, Canada, and Great Britain, almost nothing has been studied internationally regarding clergy health. In Africa, religion is known to play an important role in the daily life of its inhabitants; however, the overall well-being of clergy including mental, spiritual, and physical health remains under-studied. To date, nothing has been reported regarding the health of pastors in Kenya. This exploratory study sought to better understand how United Methodist Church (UMC) clergy in Western Kenya conceptualize health and how that relates to their health seeking behaviors.

METHODS

This study partnered with religion and public health researchers at Moi University in Eldoret, Kenya, and utilized qualitative methodology to gather information on the conceptualization of health among UMC clergy in Western Kenya. One hour in-depth oral interviews with seven clergy and two Associate District Superintendents and four focus group discussions were conducted with a total of 52 United Methodist Church clergy in Nyanza Province, Kenya in June and July 2012.

ANALYSIS

All transcripts were entered into QSR International's NVivo 10 qualitative data analysis software and coded. Two members of the research team coded an in-depth oral interview and focus group transcription to ensure replicability. A combination of Grounded Theory (GT) analysis and Interpretative Phenomenological Analysis (IPA) was used to interpret the data.

CONCLUSION

UMC clergy define health holistically as the complete well-being of a person in their mind, body, and spirit. Indigenous cultural traditions are still present within the UMC; pastors and parishioners will seek care from a magician rather than a medical doctor if they believe the disease stems from evil spirits. Religious beliefs relate to health seeking behavior in one of two ways: first, clergy believe God alone heals, and thereby view medical seeking behavior as unnecessary and second, clergy believe God alone heals, but view the doctor as a permitted conduit of healing. This knowledge learned from this exploratory study may help inform future interventions.

This thesis examines the distinctive nature, specific struggles, and ultimately hopeful future of rural congregations in the United Methodist Church. Drawing from my experience pastoring various rural churches, I address a set of critical questions that every rural congregation faces: What factors allow certain congregations and their pastors to sustain and renew their mutual ministries while most other churches and ministers continue their perpetual decline? What particular constellation of approach, community, leadership, and mission enables a rural congregation to turn from loss toward growth? I argue that the pastor of a rural Methodist church, recognizing that God uses seemingly small things to accomplish great purposes, must fully embrace her call to a rural congregation, even though such an appointment is temporary and may seem less important than appointments to larger, more apparently “dynamic” congregations. To be fully present, the pastor must commit herself wholeheartedly to the congregation’s flourishing, and to learn to see and embrace the particular gifts and challenges that a rural church presents.

I make this argument by articulating six specific practices of faithful pastoral leadership in a rural church: (1) embracing the particular context of pastoral ministry, (2) cultivating the habit of active visitation, (3) establishing a broad context for preaching that goes beyond the pulpit, (4) re-envisioning leadership as a cooperative venture, (5) framing a congregation’s mission with attention to its particular gifts, and (6) promoting a culture of celebrating God’s work in the world. These six practices serve, in turn, as occasions to explore specific methods and tools unique to small rural churches, given their particular needs and gifts.

This thesis examines the distinctive nature, specific struggles, and ultimately hopeful future of rural congregations in the United Methodist Church. Drawing from my experience pastoring various rural churches, I address a set of critical questions that every rural congregation faces: What factors allow certain congregations and their pastors to sustain and renew their mutual ministries while most other churches and ministers continue their perpetual decline? What particular constellation of approach, community, leadership, and mission enables a rural congregation to turn from loss toward growth? I argue that the pastor of a rural Methodist church, recognizing that God uses seemingly small things to accomplish great purposes, must fully embrace her call to a rural congregation, even though such an appointment is temporary and may seem less important than appointments to larger, more apparently “dynamic” congregations. To be fully present, the pastor must commit herself wholeheartedly to the congregation’s flourishing, and to learn to see and embrace the particular gifts and challenges that a rural church presents.

I make this argument by articulating six specific practices of faithful pastoral leadership in a rural church: (1) embracing the particular context of pastoral ministry, (2) cultivating the habit of active visitation, (3) establishing a broad context for preaching that goes beyond the pulpit, (4) re-envisioning leadership as a cooperative venture, (5) framing a congregation’s mission with attention to its particular gifts, and (6) promoting a culture of celebrating God’s work in the world. These six practices serve, in turn, as occasions to explore specific methods and tools unique to small rural churches, given their particular needs and gifts.

The aim of this project is to provide a compelling and theologically sound understanding of the ordination of Elders in the United Methodist Church. Unfortunately within 21st century United Methodism, the telos of the ordination process is often portrayed as a credentialing or licensure that most poignantly speaks to what someone has done to receive such a certification, but says little to nothing about what lies beyond it. This unintended and inadequate portrayal of the telos of the ordination process bears significant consequences for the depth of ordained leadership and the vitality of the church. In this thesis, I will argue that the ordination of Christian leaders is primarily a covenant made between God, the church, and the ordained regarding a particular ordered way of living that provides leadership to the church for the flourishing of communities and in service and witness to the Triune God. Ordination is not a possession. It is a confession and patterning of lives around the life of Jesus. In particular, I will demonstrate how this understanding of ordination is deeply “at-home” within the Methodist tradition, and how this understanding and praxis of ordination can cultivate a vibrancy in both ordained and lay leadership for the flourishing of our communities.

In order to make this argument, I will draw from the resources of scripture, tradition, reason, and experience which offer a fourfold lens of theological engagement that is central to the Methodist tradition. This project will begin by exploring a theology of ordination more broadly, followed by a more specific exploration of ordination in the Methodist movement. From here, this project will draw on the ecumenical witness of Saint Óscar Romero who offers a critical example for what ordination as an ordered way of living looks like. Finally, this thesis will work to establish the fourfold ministry of Elders – Word, Sacrament, Service, and Order – not simply as duties or tasks to complete, but rhythms by which Elders and congregations can pattern their lives in witness to the Reign of God being revealed in our midst.