WHEN A PASTOR RESIGNS (Chapter 4) What are the solutions?

A WORD TO PASTORS

In our previous chapters, we explored various reasons why pastors resign and pastoral calls come to an end. Now, we'll discuss solutions to address these challenges.

Firstly, pastors need to be sure of their calling. I've interacted with numerous pastors who were certain about their calling, and this conviction helped them navigate ministry challenges. Anyone entering the ministry must be sure of their conviction to shepherd souls. Given the challenges African pastors face, it's crucial to have assurance in their calling to avoid an early exit.

During my tenure as Pastor at Choma Central Baptist Church, I often asked myself, "Why am I here?" The answer was clear: "God called me to this." This conviction must be every pastor's guiding principle.

Secondly, church leaders must prepare for leadership succession. In my discussions with pastors, it's evident that many love their congregations and work and would love to serve as long as possible. However, death can bring a pastoral call to an end, so it's wise for veteran pastors to identify and mentor young leaders who can succeed them. This succession planning is crucial, as death can occur unexpectedly.

Regarding financial challenges, pastors can consider empowering their wives by starting a family business or encouraging them to pursue formal employment or skill development. While this may not resolve all financial struggles, it can bring stability.

Raphael Banda, Kwenda Kwenda and Enock Sakala
 at a youth camp 

And finally, I want to address a crucial issue that affects many pastors: burnout. As we discussed earlier, burnout is a leading cause of pastoral resignations. Dear pastors, I urge you to prioritize rest and avoid overwork. The ministry is indeed a challenging and demanding calling, as the apostle Paul likened it to the hard work of soldiers, athletes, and farmers (2 Timothy 2:4-6).

As someone who has served as a pastor for over a decade, I can attest to the fact that sermon preparation alone requires a significant amount of time - at least 10 hours per week. Therefore, it's essential to make the most of your off days and leave days. Take time to recharge, refresh, and refuel. I recall a thought-provoking Facebook meme that showed an elderly man taking a break from his journey to enjoy a meal. His car was parked nearby, and the caption read, "Sometimes it's good to take a pause, recharge, and get back on the road." This simple yet profound message resonated with me. Dear pastors, I encourage you to adopt this mindset. Learn to pause, recharge, and return to your ministry with renewed energy and enthusiasm. Remember, taking care of yourself is not a luxury, it's a necessity. By prioritizing your well-being, you'll become a more effective and sustainable minister of the Gospel.

Thank you for joining me on this journey as I explore solutions to support churches and pastors and reduce pastoral resignations. Stay tuned for more insights and practical advice in the coming weeks! My next post will be on October 18th, 2024, so mark your calendars and join me again as I continue to address this critical topic. Together, we can make a positive impact on the lives of those who serve in ministry.

    

WHEN A PASTOR RESIGNS (CHAPTER 3 Continued)

      

       Last time, we explored four reasons why pastors resign. Today, we'll examine the final two reasons.

1. Communication Breakdown

Effective communication is crucial for any successful relationship or institution. However, some churches struggle with communication issues with their pastors. Pastor A shared his experience, stating, "I resigned due to a communication breakdown between me and the deacons from the sending church. I wanted to safeguard the church because I began to lose direction." When communication fails, it creates an environment filled with animosity, making it challenging to continue serving. No Pastor wants to work in such conditions, leading some to resign due to communication breakdowns.

Children pose for a photo at
Choma Central Baptist Church

2. Parental Responsibilities

  When pastors resign and pursue other jobs, people often ask why they don't wait for another pastoral call. However, many agree that a father's primary responsibility is to provide for his household (1 Timothy 5:8). Pastor B shared his story, saying, "I loved my church family, but I needed to provide for my college-going children. I had to take up another office to support them." Pastors may resign to play their role as providers for their families, especially when they are financially strained. This is a heart-wrenching decision, but they choose to be responsible and ensure their families' well-being. 

In this chapter, we've explored six key reasons why pastors resign, shedding light on the complexities surrounding this critical issue. Next week, I'll be sharing practical solutions for both pastors and churches to address these challenges. We'll dive into tangible strategies to help pastors thrive in their calling. Stay tuned for the next instalment, as we work together to support and empower those who serve in ministry!

WHEN A PASTOR RESIGNS (CHAPTER 3)

Last week, we explored reasons why a pastoral call comes to an end. This week, I'll begin sharing reasons why pastors resign. Let's examine four reasons today, and next time, we'll dive into additional factors.

1. Burnout

The Advanced English Dictionary defines burnout as "Physical or mental collapse caused by overwork or stress." Overworking can lead to burnout, but it's essential to distinguish it from hard work. Some individuals are naturally hard workers, while others may push themselves too far, neglecting rest and leading to burnout.

Sadly, some churches place an enormous workload on their pastors, leaving them with little time for rest. Apart from preparing sermons, leading various ministries, and overseeing church activities pastors are given to many other responsibilities. This excessive burden can lead to physical and mental exhaustion.

Pastor D shared his experience of burnout, stating, "The work of church planting is very involving, especially when you don't have people to support you. This caused me to experience burnout, making it difficult to do the work I love."

Kwenda with his first mode of transport in Choma

Additionally, some pastors face situations with no leave days or sabbatical leave, leading to further exhaustion. Pastor B mentioned that after serving for several years without leave days, his body got weary, and he needed a break. However, his terms and conditions only allowed him to take a few days off, leaving him with no choice but to continue working and risk becoming ineffective or resign to get much-needed rest.

It's crucial to remember that pastors are human beings, not machines. They need rest and support to avoid burnout. Even machines break down, and vehicles need servicing after extensive use.

2. Persecution

Persecution can also lead to the end of a pastor's call in a particular area. While death eliminates the minister from Earth, persecution usually relocates the minister. In Acts 8:1-4, several people left Jerusalem due to persecution, but they didn't die. Instead, they relocated to serve in another area. Philip, for example, relocated to Samaria (Acts 8:4-5) and later to Caesarea (Acts 8:40).

Persecution can take various forms, including financial strain, verbal or written accusations, and human conflict. Pastor E shared his experience, saying, "The relationship between me and the elders had deteriorated beyond repair. This affected the church negatively. I felt it was time for me to leave for the sake of peace, so the church could move forward." 

3. Human Conflict

Conflict is often defined as the absence of peace, which can manifest in the heart or between individuals. Serving in a local church where there is no peace and ongoing conflict can be traumatic for pastors. The Bible provides an example of conflict between two godly men, Paul and Barnabas, in Acts 15:36-41. Despite their shared faith, they had a sharp disagreement that led to separation.

Paul and Barnabas's conflict demonstrates that even godly individuals can disagree. The scripture doesn't elaborate on the intensity of their argument, but it highlights the depth of their disagreement, leading to a separation. If Paul and Barnabas could part ways and serve in different locations, why would it be challenging for other pastors to separate from their churches due to conflict?

Conflict can arise in various forms, including doctrinal differences. When a church's leaders and pastor disagree on fundamental beliefs, it can create an insurmountable bond of contention. In such cases, the pastor may need to step down. Pastor E shared his experience, saying, "I differed with my elders, and after this, my doctrinal position changed concerning eldership polity...With this shift, I couldn't continue as a Minister in any Baptist Church."

This highlights that conflict can lead to a re-evaluation of beliefs and values, making it impossible for a pastor to continue serving in their current context.

4. Sin

God's call to ministry is a call to faithfulness, and pastors are stewards of God, managing His churches and representing Him in various ways. One essential aspect of this stewardship is maintaining high levels of holiness, as outlined in 1 Timothy 3:2, which states that an overseer must be "above reproach, the husband of one wife, sober-minded, self-controlled, respectable, hospitable, able to teach."

The phrase "above reproach" emphasises the need for pastors to be spiritually and morally upright. However, if a pastor fails to meet this standard due to sin, they may be required to resign on moral grounds. This is because their actions have compromised their ability to represent God and lead the church effectively. Depending on the nature and severity of the sin, some churches may request their pastors to resign. This is not only to maintain the integrity of the church but also to ensure that the pastor can seek restoration and healing.

Resignation due to sin is a serious matter, and pastors must prioritise their spiritual and moral well-being to avoid compromising their ministry and relationship with God.

Stay tuned for the next instalment of our series on why pastors resign, coming on October 4th, 2024! We'll explore more reasons why pastors feel compelled to step down from their roles and examine the complex issues surrounding pastoral resignation. Don't miss it!

WHEN A PASTOR RESIGNS (CHAPTER 2)

 

    We established in chapter one that a calling is God's conviction upon a soul to take up a particular responsibility and that this calling can be personal. In this chapter, we'll explore how a calling can come to an end. The end of God's call upon a person can be necessitated by various events, and we'll examine why a pastoral call can come to an end.

Reasons for the end of a pastoral call:

1. Death

    One way God makes it clear that someone's calling has ended is when He calls them to glory. We see this in the examples of Stephen, Moses, the apostle James, and John the Baptist. In my lifetime, I've seen churches lose their pastors due to death. For instance, Pastor Michael Bwembya's passing in 2021 was a significant loss to the Reformed Baptist elders in Southern Province. Similarly, Pastor Kennedy Sunkutu's death in 2018 was a sorrowful situation. Time fails me to talk about Pastor Percy Chisenga and a Kenyan brother, John Akeyo. Death is a reality we cannot escape, and some pastoral callings will come to an end because of it. While the impact of a pastor's work can live on, there comes a time when he must breathe his last. The sooner believers accept this reality the better it will be.

2. Sickness

Kwenda attempting sign language with Mary

    Just like death, sickness can also bring an end to a pastoral call. Pastors are not immune to illnesses, and some may be forced to resign due to health issues. For example, vocal cord paralysis can make it difficult for pastors to preach and teach, which is their main task. According to Johns Hopkins Medicine, this condition can be caused by various factors and may be permanent in some cases. Additionally, strokes, dementia, old age, and other illnesses can also impact a pastor's ability to continue serving. As believers, we must realize that our pastors can fall ill and may need to resign due to health reasons.

3.  Macedonian Call

    It's also important to note that a pastor's resignation could be God's call to serve in another location. In Acts 16:6, Paul had a vision of a person from Macedonia calling for him to come and rescue them. God spoke to Paul, calling him to leave Derbe and Lystra for Macedonia. Similarly, Philip the evangelist was moved by God from place to place, eventually settling in Caesarea (Acts 8:26-40). We see examples of this in modern times too. Pastor Ronald Kalifungwa relocated from Mufulira to Cape Town, South Africa, and later to Lusaka Baptist Church. Pastor Kapambwe Nsenduluka served in Botswana and then moved to Namibia before returning to Zambia. Pastor Brian Njovu relocated from Choma to serve in another town.

    These examples illustrate that God's call has an ending, and it's essential to accept this reality for the well-being of our churches and ministries. We may view every resignation as disobedience if we believe that a calling is a lifelong conviction to serve in one location. However, this perspective doesn't account for the various ways God calls and relocates His servants.

    In this chapter, we explored the concept of the end of a pastoral call. In the next chapter, we will delve deeper into the topic of pastoral resignation, examining the various reasons why pastors choose to resign. Join me on September 27, 2024, as we continue this important discussion.

WHEN A PASTOR RESIGNS (CHAPTER 1)

Before exploring the reasons why pastors resign, let's delve into the concept of the pastoral call. When pastors resign, a common question arises: "If a pastor is called to shepherd people, why should he resign? Is it not God who called him?"

To address this question, let's examine the various examples of callings in the Bible. In the Old Testament, we see individuals called by God for specific tasks and missions. For instance, God called Abraham to leave his family and relatives for a place He would show him (Genesis 12:1-4). Moses was called to lead the Israelites out of slavery in Egypt (Exodus 3). Jonah was called to prophesy to Nineveh (Jonah 1), and Samuel was called to be a prophet and leader (1 Samuel 3).

In the New Testament, we see the call of the apostles, including Matthew, Peter, Andrew, and others. The apostle Paul was called to take the gospel to the Gentiles (Acts 9). Additionally, the Bible records that believers are called to salvation, which is a response to God's call to sinners to attain freedom from sin, death, and hell (1 Corinthians and Ephesians).

From these examples, we can see that God's call is personal, between God and the individual. However, others usually confirm this call. In each of the quoted scenarios, the person was convinced that God was calling them for a particular mission. This call is not limited to the Old and New Testaments; 21st-century pastors also confirm that their calling was a personal conviction, later confirmed by other believers.

Pastor D shared his experience, saying, "When it was time to tell my parents about my desire to serve the Lord by becoming a pastor my dear mother said, 'We already knew that one day you will become a pastor.'" Notice with me that Pastor D had a personal conviction first before others could confirm it. Pastor E also confirmed that his conviction grew, and others noticed his teaching and preaching gifts, leading to his call to pastoral ministry.

In conclusion, a calling is a personal conviction by which God persuades someone to take up a particular responsibility. This responsibility may differ depending on God's mission for the person. Some are called to be mothers, others to be elders or vocational elders, and others to be evangelists. A pastoral calling is a conviction of God upon a man to take up the responsibility of shepherding souls.

Based on the above narration, it will now be helpful to discuss the reasons why pastors resign. Stay tuned for the next post on September 20, 2024, where I'll explore the reasons why pastoral calls may come to an end or why pastors resign.

WHEN A PASTOR RESIGNS

 Jurgen Klopp, one of Liverpool's most decorated coaches, announced his resignation in early 2024, shocking the football world. Despite winning eight trophies, including the Champions League and Premier League, Klopp decided to step down at the peak of his career. This raises questions about why a successful coach would leave, similar to when a Pastor resigns from their calling.

Kwenda's ordination service a at CCBC

Pastoral ministry is widely regarded as a divine calling, yet some Pastors choose to resign. This can lead to discussions about whether resigning goes against God's call. However, it's essential to acknowledge that Pastors do resign, and it's crucial to understand the reasons behind their decisions.

Through interviews with Baptist Pastors who have resigned, I will explore the nature of a calling and the different types of callings. This understanding will help us view a Pastor's resignation in a new light. Additionally, I will provide solutions to address the resignation of vocational elders.

Stay tuned for the next post on September 13th, 2024, where I will delve into the reasons behind Pastors' resignations and how to relate to those who have stepped down.

THE USE OF ANOINTING OIL

The issue of anointing oil has become very complicated. Should we use anointing oil? Is there such thing as anointing oil? How must it be used? Will God answer prayers which are not accompanied by anointing oil? I will seek to answer some of those questions in this article.

First of all, I would like to give a brief explanation of the word anoint and how it is used in different passages and books of the Bible. In the Old Testament, the Hebrew words for anoint are masah, misha, masiah and suk. The first two words, masah and misha have to do with rubbing oil on someone or something especially for the purpose of consecrating or sanctifying. Here are a few verses in which they are used. "You shall take the anointing oil and pour it on his head and anoint him" Exd 29:7. You will notice that the words anointing and anoint in this verse are the same. The word for anointing is misha and the word for anoint is masah. Whenever these two words are used in the Old Testament they are used to mean smearing oil on someone or something for the purpose of sanctifying them or setting them apart. So you see it being used in the consecration of people who have been set apart by God for a specific purpose. This also included the sanctifying of the things in the temple and the people who served in the temple, the priests. (Exd 28:41) You also see it used in the setting apart of Kings, anointing them into their offices (1 Sam 16:13). These two words are verbs. There is some action involved whenever they are pronounced.

The other word masiah is a noun. It is more of a title. This is where we get the English word messiah. Sometimes it is read as anointed or you read statements like the anointed one. In 1 Sam 26: 9 we see David using the word on Saul. It reads, " But David said to Abishai, " Do not destroy him, for who can put his hand against the LORD'S anointed and be guiltless" So the word anointed (masiah) is used as a noun to mean a chosen one or the chosen one. It comes out as a title and not a verb or the act of anointing (misha).

The other word used for anointing in the Old Testament is the word "suk". This has nothing to do with consecration or sanctifying. It only means to oil or to apply oil or to smear, the same way we apply lotion to the body. We see it used In 2 Sam 14:2. It reads, " And Joab sent to Tekoa and brought from there a wise woman and said to her" Pretend to be a mourner and put on the mourning garments. Do not anoint yourself with oil but behave like a woman who has been mourning many days for the dead." You can also read Daniel 10:3. You will notice the word anoint is used to mean applying or smearing without any attachment to sanctity. So these are the four words for anoint which are used in the Old Testament.

In the New Testament there are two main words used in the Greek for anoint or anointed. The first one is Chrio and the other one is aleipho. Chrio is equivalent to the Old Testament Hebrew words masah, misha and masiah. It has to do with consecrating or setting apart something or someone for holy use. For example in Luke 4:18 the Bible says, "The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor..." And in Acts 10:38 it says, "How God anointed Jesus of Nazareth with the Holy Spirit and with power." In 2 Corinthians 1:21 we are told, "And it is God who has established us with you in Christ, and has anointed us." What you will notice about the word chrio is that it is mostly used to refer to the anointing of Jesus Christ. In other words, Jesus is the chosen one of God. He is the only who has been chosen by God to save sinners. Only Jesus has the authority and power to save. He is actually the promised messiah (masiah/ anointed one) of the Old Testament who was to come.

When the word chrio is used, the other thing you will notice is that there is usually reference to the Holy Spirit. This setting apart or consecration is not a work of man. It is the work of God. No wonder the Holy Spirit is usually involved.

The other word used for anoint in the New Testament is the word aleipho. This has nothing to do with consecration. It is the equivalent of The Hebrew word suk in the Old Testament. It means to apply or smear something with oil, to oil something. Same way someone applies lotion to his body. There is no spiritual connection attached to it. In John 12:3 It says, “Mary, therefore, took a pound of very expensive ointment and made pure nard, and anointed the feet of Jesus and wiped his feet with her hair…” What Mary did here was simply to apply oil to Jesus’ feet. Her applying of oil is what the Bible refers to as anoint in that verse. It has nothing to do with setting apart or consecration and nothing to do with the Holy Spirit.

So is there such a thing as anointing oil? Well, there was anointing oil in the time of the Priests and Kings. Anointing oil was something made in a particular way with particular ingredients for a particular purpose. Here is a passage in which God instructs Moses on how to make this oil.  

22 The LORD said to Moses, 23“Take the finest spices: of liquid myrrh 500 shekels, and of sweet-smelling cinnamon half as much, that is, 250, and 250 of aromatic cane, and 24 500 of cassia, according to the shekels of the sanctuary, and a hin of olive oil. 25 And you shall make of these a sacred anointing oil blended as by the perfumer; it shall be a holy anointing oil. 26 With it you shall anoint the tent of meeting and the ark of the testimony, 27 and the table and all its utensils, and the lamp stand and its utensils, and the altar of incense, and the altar of burnt offering with all its utensils and the basin and its stand. You shall consecrate them, that they may be most holy. Whatever touches them will become holy. 30 You shall anoint Aaron and his sons, and consecrate them, that they may serve me as priest. 31 And you shall say to the people of Israel, ‘This shall be my holy anointing oil throughout your generations. 32 It shall not be poured on the body of an ordinary person, and you shall make no other like in composition. It is holy, and it shall be holy to you. 33 Whoever compounds any like it or whoever puts any of it on an outsider shall be cut off from his people.” Exodus 30:22-33.

This passage will help us greatly to get to our concerns for today’s use of anointing oil.

So first of all, if we must use anointing oil today, we must make it according to the way it is prescribed in the above verse. There should not be anything lacking in it.

The second thing we need to take note of is that this was a prescription which was given to Moses for a particular purpose. This oil was for the consecration or making holy or setting apart of the priests, the tabernacle and the utensils in the tabernacle. Read through the passage from verse 26 to 29.

The third issue you note is that no one else was to use this oil except the priests. The oil was not to be used on any ordinary person. It was strictly for the priest and for the tent of meeting.

So when you look at the use of the anointing oil today, what do you make of it? The first question is, “Whoever is using that oil, where is he getting it from?” Where in this world are they making such kind of oil?  Secondly, if it is there then why is it being used on ordinary people, people who are not priests. As far as I am concerned, it was meant for the priest and the tent of meeting. By the way, the office of the priest has been done away with. The Apostle John says in the book of Revelation that “You have made them a kingdom and priests to our God, and they shall reign on the earth” Rev 5:10. Christians do not need priests today. We are a royal priesthood to our God. We can freely pray anywhere and at anytime to our God. The office of priests was fulfilled in Jesus Christ. No wonder when Jesus died on the cross the veil in the temple was torn in two signifying that the way into the holy of holies was now free to all through Jesus Christ. There would be no more temple activities

The verse that many use to support the use of anointing oil is James 5:14. The verse says, “Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord.” When you read this verse upfront, you immediately think that the Bible is talking about anointing oil. However, reading carefully shows you that it is not talking about anointing oil. The verse is saying, “Anointing him with oil” It is not saying, “Anointing him with anointing oil.” Remember we said that there are two words used in the Greek for anoint. There is Chrio and aleipho. Chrio means to consecrate and to set apart while aleipho simply means to smear or apply. You will note that the word used for anoint in James is the word aleipho, to smear or apply. It has nothing to do with setting apart or consecrating. It is just the same way we apply lotion on the body. You find some passages in the New Testament talking about anointing someone with oil. Never will you find it talking about anointing someone with anointing oil. Here are a few passages,”

 And they cast out many demons and anointed with oil many who were sick and healed them.”  Mark 6:13. 

 “You did not anoint my head with oil but she anointed my feet with perfume.” Luke 7:46

“ And he came and bandaged up his wounds, pouring oil and wine on them; and he put him on his own beast…” Luke 10:34

So you see that it is just normal oil and not anointing oil. All of the above passages are talking about applying the body or body part with oil. This was most likely Olive Oil which was common among the Jews. Anointing oil was something different as we have seen from the passage in Exodus. Anointing oil was not made anywhere else and was only used by the priests and in the tent of meeting.

So the passage in James was addressing a totally different matter. It was not talking about anointing oil and so do the other passages in the New Testament. The passage in James was talking about a different context with different situations. The believers in James’ writing were passing through difficult times. Some of them were being beaten by their masters. So they would come with wounds to the elders. So instead of just praying for them, the elders were to be practical by applying on the believer olive oil which acts like a medicine on the wounds. In other words, the elders were to trust God for healing through prayer but also use the required medicine. Olive oil works well for wounds. No wonder you see the Good Samaritan using oil on the man who was wounded” Luke 10:34. You see also the apostles using oil as they were praying for healing among the sick. Mark 6:13. So in short, let the elders not just pray when someone is sick. Let them advise the patient to go for medical checkup and keep on praying as the medicine is taken. It doesn’t mean every time someone is sick you must use anointing oil. It does not mean that for God to answer a prayer there must be anointing oil.

The most worrying thing about today’s so called anointing oil is that it is not just oil but many other things have been anointed and we don’t know who it is who has anointed them. We have anointing water, anointed underwear, anointed pens, anointed this and that. Where in the Bible do you see those things? They are nowhere to be seen. What you do see is a plea for believers to be very prayerful. In fact when you read the context of James chapter 5, the context is prayer. James is pleading for believers to be very prayerful. It is through prayer that we see God doing great things in the believer’s life.