The New Testament teaches that every Christian has a call to some form of ministry in the church. We indeed are "saved to serve" (Romans 12:3-8). Ministry is the duty and privilege of every Christian.

The New Testament does not speak of any difference between clergy and lay persons. There are not two classes of Christians, the professional and the amateur, so to speak. The "manifestation of the Spirit" is given to every believer "for the common good" (1 Corinthians 12:7). The function of leadership in the church is just one among the various gifts God gives to the church.

We do read in the New Testament, however, of what is generally termed the ordained ministry. We read of bishops, deacons, and elders (Philippians 1:1). These leaders were set apart for their work with prayer and the laying on of hands. The primary duty of the ordained church leaders was to teach other believers so that they might be equipped for service in the church and in the world (Ephesians 4:11-12). Jesus, the chief cornerstone of the church, selected twelve men from among His followers and taught them (Luke 6:13-16). The earlier Brethren followed the example of Jesus and of the early church by establishing a system of ministry known as "the plural free ministry." The term "plural" was used because generally more than one ordained minister served in each congregation. The term "free" was used because they served without a stipulated salary.

Brother Paul Brubaker, in a recent article on the free ministry published in the Atlantic Northeast District's Disaster Relief Auction bulletin acknowledged the deficiencies of the free ministry style of leadership, and then gave five reasons why the plural non-salaried ministry continues to have merit. He said the free ministry is biblically based; it elicits a great deal of lay involvement; it provides much needed variety; it affords a certain congregational permanency; and it provides a strong theological base from which to work. And while Brother Paul states clearly that the "plural non-salaried ministry is not the only legitimate form of ministry," it is a leadership style that can work in our day.

Today most Church of the Brethren congregations have gone through a transition from the plural free ministry system to a singular, salaried, and formally educated ministry. Because many Church of the Brethren congregations are almost too small to support a salaried pastor, there has been much discussion about trying to re-establish some form of the plural, non-salaried ministry in more of our churches in our day. Brother Craig Myers writes about the advantages and disadvantages of the free ministry system, and suggests ways by which the free ministry style of leadership could be implemented in more of our congregations.

In the past 75 years, the Church of the Brethren has almost completely abandoned its former system of plural, non-salaried leadership. Once avoided, the paid pastoral ministry has overtaken most of the congregations in the Brotherhood. Only a few of the most conservative, most traditional congregations have maintained the so-called "free" ministry. (In this article, the terms, "free ministry" or "free minister" simply is shorthand for the plural, non-salaried ministry. We recognize the sacrifices and costs inherent in this ministry model.)

However, the paid ministry system has not proven to be the answer that many thought it would be. Less than half of the over 1,100 churches can comfortably maintain a full-time pastor. The remainder struggle with a full-time ministry, employ a part-time pastor, fill the pulpit as they are able, or use the free ministry style of leadership.

Several leaders in the Church of the Brethren have been considering alternatives to the full-time ministry in an effort to suggest viable choices to those congregations which cannot maintain what for many is a norm among the churches. Some are convinced that a serious look at the free ministry system is necessary as the Church of the Brethren is poised to enter the 21st Century. The plural, non-salaried ministry may be an alternative for some churches. If not a complete answer, then perhaps some of the ideas can be adapted to other situations in a fruitful manner. Those congregations which still have the free ministry should be encouraged to maintain it, as it is a scriptural means of ministry with a long history across many cultures.

The Free Ministry

The style of ministry we are calling "free ministry" is a system of leadership in which several men preach, teach, administer the ordinances, visit, etc., without a stipulated salary or remuneration. This was the former denomination-wide ministry in the Church of the Brethren until the 1920's. In this system, men are elected or called from within their congregation by vote of the congregation, and set apart for life. It is sometimes termed the "plural, non-salaried ministry" due to its team aspect--and due to the reality that nothing is "free."

Both the Old and New Testaments support the idea of the plural, non-salaried ministry. The early churches followed this pattern and each had several elders who shared the leadership. Jesus and Paul recognized the right of Gospel workers to be financially supported by the congregations in which they worked, but they chose to set the example of self-support.

All of the early ministers in the Church of the Brethren were engaged in other occupations by which they earned their daily bread. Alexander Mack was a miller; Peter Becker was a weaver and farmer; other early ministers were farmers. Christopher Sauer II was a printer. Morgan Edwards, a Baptist historian of the late 1700's, wrote, "They pay not their ministers unless it be in the way of presents; though they admit their right to pay; neither do the ministers assert the right; esteeming it more blessed to give than to receive."

For two-thirds of its history, the Church of the Brethren was served by the plural non-salaried ministry. Men were called, licensed, and ordained in the local congregation in which they had come to faith in Christ. For the most part, these men served for their entire lives in one congregation or congregations in the immediate area of their home church.

Annual Meeting gave its full support to this system as early as 1861: "Resolved that we are opposed to a treasury for the exclusive benefit of the ministry, but that every church should encourage their ministers to be active in their calling and also to support them in all cases of necessity."

But even as this kind of statement was affirmed by Annual Meeting in 1866 and 1882, some congregations began to pay a stated salary to their ministers. Pressure toward salaried pastors seems to have originated in the urban churches, for the Philadelphia congregation had the first paid minister in 1866. One of the cornerstones of the "Progressive" movement's platform in the 1870's and 1880's was the educated, salaried ministry as a more effective means of ministering in an increasingly industrial society.

In 1906, a query came to the Annual Conference asking for a plan "by which the pastors and evangelists of our churches shall receive a gospel support that they may give themselves wholly to the work." The report of the Conference advised patience and noted the concern that the ministry maintain its high standards and not fall into being a "class of hirelings."

It was not until 1917 that Annual Conference gave its official approval of a paid ministry, while still encouraging ministers "to preach the Gospel without money and without price, as it has been the practice of the Brethren from the beginning." Since the 1940's the denomination has promoted the full-time salaried ministry as the norm of congregational leadership, and the transition from non-salaried to professional ministry has been almost complete.

Recent Developments

Over half of the Churches of the Brethren have full-time salaried pastors, about one-third have part-time pastors, and the remainder use pulpit supply. Only about twenty congregations are recognized to have the plural non-salaried ministry. These twenty range in size from among the smallest to the largest in the Church of the Brethren.

The free ministry has gained some attention more recently because of the activities of the Brethren Revival Fellowship, of which many leaders are from the remaining free ministry churches. Additionally, the 1985 Annual Conference in Phoenix had as its moderator the first free minister in that capacity in 63 years. Other non-salaried ministers have served on the General Board in the past decade or so.

Discussions in Brethren journals and denominational committees have focused on the plural non-salaried ministry model as a possible solution for some of the ministry needs. Some congregations and districts have been working on the non-salaried team ministry concept. The questions are raised, "How are we to meet the need of the congregations which are too small to have a full-time pastor? Indeed, is the full-time pastoral model a stumbling-block to congregations that may be better served by another model?"

Better than half of the Churches of the Brethren have less than 120 members. Some guidelines for a full-time model suggest that 200 members or 100 families are necessary to maintain a single pastor. This limits the outreach and missions work that can be supported by the congregation. A beginning full-time pastor with a seminary degree costs about $35,000 per year in 1996--apart from housing costs.

Positives and Negatives of the Plural, Non-Salaried Ministry

There has been a consistent call from the more conservative churches and ministers in the denomination that we do not forget our heritage and the positives of the plural, non-salaried ministry. The challenge has been to encourage serious thinking about this pattern of ministry because it is so different than the way the average member has been taught to think about ministry.

Positive as well as negative elements exist in all ministry patterns or models. Yet an ongoing concern is that the Church of the Brethren has adopted the full-time salaried ministry system without careful thought or preparation.

Some advantages of the free ministry:

1. Increased member involvement and participation.
Laypersons' roles are more significant in those congregations that practice the non-salaried ministry. The New Testament theme of "the priesthood of all believers" is promoted because more people are active in visitation, counseling, and overall care of one another. When a minister is not available for "normal" pastoral duties, members are almost "forced" to pursue an active role in ministering to needs. The minister takes the lead in equipping the laymembers to do "the work of the ministry" (Ephesians 4:12).

2. Added identification with the laity.
A perceived advantage to the plural, non-salaried ministry is that the one called and ordained is able to more closely identify with the needs and problems of the average person who works in a secular occupation. This enables sermons and counseling to take into account the feelings and limitations of those who work and live in the secular world. It also puts the minister into real-world situations in the work place and gives added opportunity to witness.

3. Prophetic edge in preaching.
Those in leadership have more freedom to preach the themes of the Bible with more force and application to today's needs because they have less fear of being dismissed for being controversial. While sensitivity is still needed as topics are addressed (after all, one is preaching to those he knows and loves), the plural, non-salaried ministry is able to meet most issues directly.

4. Better stewardship of finances.
Many Churches of the Brethren invest more than half of their annual income or budget in the pastoral salary package. In some churches, the pastoral program requires most of the budget, thus leaving little for social or evangelistic outreach. Churches are sometimes reduced to maintaining a minister on the salary scale, rather than reaching out with innovative programs.

5. Stability and support for the ministry.
As has been mentioned earlier, the non-salaried minister finds a built-in support group with the body of ministers and among those whom he serves. Commitments of service tend to be long term. The congregation finds stability, too, because the congregation is not remade in the image of the pastor every few years as pastors change.

Some Difficulties of the Free Ministry:

1. Educational concerns.
In churches where the free ministry operates currently, the range of education of those called, licensed, and ordained to the ministry varies widely. Some are relatively well-educated, having received college degrees to pursue a secular career. Other ministers are engaged in occupations requiring little beyond high school or technical school. This "negative" concerns many in free ministry churches, and ministers are encouraged to pursue a program of reading, seminars, and workshops as a means of adding expertise.

2. Time concerns.
Time is at a premium with many free ministers. The pressures of work, family, study, preaching, and overall ministry are magnified in the free ministry. Some laymembers have the same expectations of the free ministers as they have of full-time pastors. Often families of free ministers suffer by having the minister away from home so much.

3. Collegial ministry concerns.
Where there is a body of ministers, a high degree of basic agreement on theology and methodology is needed for smooth operation. Willingness to put aside personal differences and opinions for the greater good of the congregation are absolutely necessary.

4. Other concerns.
Other disadvantages include the dangers of life tenure (one may be past his prime and be unaware of it), financial hardship (especially for travel costs), inability to preach a series on a theme, and difficulty in having persons assume leadership positions like teaching and committees (for fear of being called to the ministry).

The disadvantages of the free ministry system are more than offset by having several men to share the burden of ministry, training opportunities to provide competency in various areas, a willing membership to help out when necessary, and congregational willingness to provide support in terms of prayer, encouragement, assistance, and finances (when required) to maintain an effective ministry. Add to this the fact that the free ministry allows for funds to be devoted to other outreach. Is it good New Testament stewardship to devote large portions of the local church budget to a program which is congregationally self-centered? Should not our vision be directed outward and not inward?

Others in mainstream and evangelical Christianity do recognize the value of the plural ministry. The stresses and problems of the single pastor are causing many to look again at that model, and to return in some measure to the plural free ministry ideal.

Establishing a Plural Ministry

A congregation may decide that a plural leadership model is needed. This may take on various forms. Some congregations have full-time pastors, yet still continue to call non-salaried ministers to work alongside the pastor in the work of the ministry. Other congregations may wish to depend entirely on non-salaried ministers. Still other churches may desire to cluster together with a neighboring congregation or two, have a paid pastor or elder provide a leading role while calling free ministers to serve under him in the individual congregations. In any event, a reasonable goal might be to have one non-salaried minister for every one hundred members or attenders.

These non-salaried ministers strive to meet the training requirements for ordination through college course work or district training programs. Most districts have several alternatives for ministerial training, and congregations should ask their districts to preserve the Three Year Reading Course as one option. Annual Conference still recognizes the Reading Course as a minimum program for ordination.

It is ironic that some in the Church of the Brethren try to promote ministry by the entire congregation, yet also try to restrict ordination (or ministry recognition) to the few who obtain college and seminary education. Further, they wonder why professional pastors have so little help in ministry. Some districts, to their credit, have improved the Reading Course and now require more intensive training. Other training may--and should--be undertaken, as the minister begins a life-long education. The minister must read and develop a love for books.

They continue in their secular occupations and remain in the same congregation their entire lives. Churches in those districts which may not favor the licensing and ordination of such ministers could still seek to establish this kind of ministry as a local office or seek a recognized designation such as "lay minister." Annual Conference polity still endorsees ordination for those serving a congregation in self-supporting ministry (see 1985 Annual Conference Minutes, p. 123).

A congregation can institute this kind of ministry even if the paid pastor system is the only one it has known in recent memory. Of course, the pastor must favor it. Or, if the congregation is without a pastor, it would be an ideal opportunity to consider carefully this model of ministry. In any case, patient instruction must precede the adoption of a free ministry pattern. A review of Scripture and history may help convince members of the value of such a model.

The congregation must grasp that adopting a free ministry model means more effort is needed from every member. Ministers with secular jobs cannot always be present to pray, comfort, and counsel--hence, the rest of the church must take on these responsibilities at times. Deacons may be called upon to help when ministers are unavailable. Of course, this fulfills the biblical injunction to "bear one another's burdens" (Galatians 6:2). Having the plural. non-salaried ministry causes the work of the ministry to be distributed more equitably among the membership, and this is a Brethren ideal.

The ministry demands much careful attention. Those called to the ministry must be ready to set aside some of their other non-church pursuits. If a man will not sacrifice his spare attention to the work of the ministry, it is better that he not be called than to be called and not fulfill the office. Yet the church also must understand that these free ministers will not have the polish and abilities of an experienced or seminary trained pastor, and that mistakes will occur. But mistakes happen in any ministry situation. A wise congregation, in overseeing the work of a minister, will also know what to overlook.

Once the decision has been made to establish this model, more teaching on the biblical qualifications and character of the minister should be given. These are found in 1 Timothy 3:1-7, and Titus 1:6-9. Other relevant passages on the mission and motive for ministry may be examined. Men with only the highest character should be considered. Mere Bible knowledge is not sufficient. Men should be able to represent God as well as talk about Him.

A congregation would do well to establish clear-cut guidelines for the work and expectations of a non-salaried minister. If a pastor is in place, what will be the free minister's duties? Pulpit supply in the pastor's absence, and visitation are obvious. Other duties may include assuming emergency responsibilities, such as funerals, urgent visitation, or counseling needs, when the pastor is unable to do so. A regular preaching schedule may be instituted, so as to give both the pastor and the congregation a break from the normal routine. Additional duties of teaching or leading services at nursing homes or prisons, etc. may be worked out according to the free minister's schedule, occupational requirements, and the church's needs.

Election without nomination has been the historic means of calling men into the free ministry in the Church of the Brethren. The man or men with the highest number of votes is considered to have received the call of God and the congregation to the ministry. Some congregations may wish to nominate qualified men in advance, or the ministry commissions or church boards may recommend candidates to the church for approval. It is a definite plus for a candidate to have both the "inward" call of God, and the "outward" call by the congregation in tandem.

It is good if the congregation reimburses the free minister for actual miles driven in the course of his ministry, and for other expenses incurred directly in the work of the ministry. Training for ordination involves extra time and expense, so congregations should consider assisting financially in this area as well.

In the initial stages of establishing a non-salaried ministry, it would be well to call and to train two or three men at once. This eases the burden of emergency ministry, and provides a more collegial environment for the men to learn and to work together in a common enterprise. Later on, as the ministry is established, men may be added one at a time.

Deacons should not feel as though they are able to do less with the calling and installation of free ministers. Deacons have definite New Testament qualifications and duties, and should continue to uphold their office. Some congregations even see the deacon's office as a training ground for the ministry.

What can the larger church do?

1. Recognize that not all congregations should aim for the single paid pastor, and affirm those that choose the plural, non-salaried ministry.

2. Emphasize "representational" as well as "functional" models of ministry.

3. Re-legitimize non-salaried ministry in Annual Conference statements.

4. Establish insurance opportunities for those with less than part-time service to the church (for long-term service--5 years or more).

5. Direct districts to provide for non-salaried ministry by preserving training programs that do not require college or seminary degrees for service in churches with this type of ministry.

6. Abide by present Annual Conference statements which allow for ministerial diversity in models and training.

Conclusion

The concept and practice of the plural, non-salaried ministry are based firmly in the Scriptures. It has had a long and honorable history in the Church of the Brethren. It is working and workable today. One church leader said, "Free ministry will work: (1) If the ministers respect each other and get along well with each other; (2) If each minister is willing to work hard and share the work; (3) If the laity is willing to work hard."

While both paid and free ministry systems have their places in the Church of the Brethren, congregations ought to evaluate realistically their programs and discover whether Brethren ideals are being carried out, proper use of resources is being accomplished, peoples' needs are being met, and God is being glorified. The plural, non-salaried ministry does all these things; therefore, it should not be relegated to the past. Instead, it should be studied--and implemented--as a living alternative for many congregations today.

Craig Alan Myers is pastor of the Blue River Church of the Brethren, was chairman of the Northern Indiana District Ministry Commission (1996-97), a member of the denomination's Committee on Ministerial Leadership (1990-96), and is assistant editor of the BRF WITNESS.