As a young man, the idea of the colonial pastor captivated me, not for their famously rich theology, but because of the varied roles they played in their communities. These Puritan pastors not only served as spiritual leaders in their churches, but also worked as farmers, carpenters, politicians, teachers, lawyers, authors, doctors, and military leaders. In doing so, they emulated the disciples of Christ, who were themselves fishermen, carpenters, and lawyers.
This multi-faceted approach to pastoral ministry also seemed to fit the mold of spiritual leaders who preceded the colonial church; whether through brewing malt liquors, publishing print material, or keeping bees, Christian clergy throughout church history have often had multiple occupations.
However, while pursuing vocational ministry, I discovered that the dual-role ministry model is no longer the norm, and many PCA churches prefer not to call a pastor with “divided attentions.” The Book of Church Order reflects this preference in its instructions for the formal pastoral call: “That you may be free from worldly cares and avocations, we hereby promise and oblige ourselves to pay you the sum of $__ a year” (BCO 20-6).
By definition, a bivocational or multi-vocational pastor is concerned with “worldly cares and avocations.”
Modern history shows an overwhelming preference for professional clergy, a trend that mirrors the trajectory of Western culture.
While full-time ministry offers important advantages, the benefits of bivocational ministry are often forgotten in our “specialized world”. Bivocational ministers provide essential support to the broader church, particularly helping smaller and more rural congregations, and in turn receive significant benefits themselves.
Having served most of my pastorate as a bivocational minister, I firmly believe that being concerned with other vocations can be a blessing to both the minister and the congregation. The following examples illustrate why bivocational ministry is not only viable but often preferable in specific circumstances.
Bivocational ministry can deepen the shepherd’s impact.
One common frustration in the church is that clergy seem disconnected from the world in which parishioners live. For instance, when a pastor advises on navigating a secular workplace, a congregant might wonder how the pastor could truly know their struggle if the pastor has never experienced it himself. When discussing subjects like interacting with unbelievers or finding purpose in labor, pastors often lack the experience to relate. This can result in shallow conversations without much common ground, sometimes making ministerial advice feel untrustworthy.
The writer of Hebrews touched on this regarding the relatability of Christ: “For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin” (Hebrews 4:15). The point is that Christ relates to his people expressly because he has experienced what we experience. Bivocational ministry deepens a pastor’s efficacy by allowing the shepherd to experience the life of the sheep.
Bivocational ministry can prevent pastoral burnout.
It may seem counterintuitive that doing more work can help find rest or that increasing commitments can decrease mental exhaustion, but the keyword here is balance. Specialization often represents an imbalance; the more specialized we become, the more we focus on one area to the detriment of others.
While specialization develops depth in ministry, it often comes at the expense of personal development, cultivating other skills, and pursuing a breadth of understanding. Diversification — especially when a predominantly cerebral profession like the pastorate is balanced with physical tasks — can engage the whole self and allow a pastor to find rest through variety.
For years, I balanced pastoring for 30 hours a week with coaching volleyball for 20 hours and flipping houses with my wife. People often asked how I managed it all, and my answer is simple: balance is restful.
When I felt weary from ministry, I would grab a hammer and engage my body by working on a house. When housework became taxing or ministry issues were heavy, I could walk into the gym and run athletic drills with my volleyball team to rest my mind. At the end of a tough game, I could return to ministerial work in the church with a grateful heart and shed the pressure of winning or losing. I felt a sense of satisfaction in the diversity of purpose and various types of work I was engaged in. This diversity of work was life giving and instrumental in preventing burnout.
Bivocational ministry reflects the created order.
The opening of Genesis reveals the variety in God’s creative work and the commands given to Adam. God’s first acts involved creating light and differentiating it from darkness, pragmatic acts for the sake of creation. The six days of creation included a multiplicity of purposeful acts: establishing priority, creating habitats, providing vegetation for sustenance and pleasure, forming animals for beauty and functionality.
God is not simply an engineer, artist, architect, priest, or tradesman; he is all of these and more. His instructions to humanity reflect this assortment of responsibilities, and this complexity of purpose is one of the primary features that differentiates humanity from the rest of creation. Bivocational ministry allows pastors to utilize more of their God-given talents as part of bearing the image of God.
To be clear, the bivocational model has weaknesses, which is why the modern church has phased it out where possible. Pastors no longer need to serve as the village doctor or tend to their crops and livestock as their colonial predecessors did. However, in the haste to reduce multitasking, something essential has been lost. Bivocational ministry remains a powerful tool for establishing rapport, reducing burnout, and helping clergy reflect the character of God in all of life and work.
Bryan Rigg serves as pastor of Mercy Presbyterian Church in Forest, Virginia.