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Bivocationalism has historical roots — and modern benefits

By late September 2022, as the senior pastor of Great Hope Baptist Church in Richmond, Virginia, the Rev. Melvin F. Shearin II had worked every Sunday since the beginning of the year.

Although he was hired as a full-time pastor seven years ago, and he views this work as a calling, he has found that his compensation does not fully cover health care and other essentials.

So in addition to his standing duties as senior pastor, Shearin has taken on additional employment. Over the years, he has worked as a call center manager and at a local gym and has even started his own travel business, to ensure that he can meet his financial obligations.

Bivocationalism is not a modern phenomenon, especially for pastors in historically Black churches and those that serve Latino and immigrant populations. According to the 2021 report of the National Congregations Study, one in three congregational leaders (35%) is bivocational, and one in five (18%) serves multiple congregations. And the number is growing as congregations shrink.

“Seeing pastors doing part-time ministry is nothing new. It goes back, of course, to biblical times and the apostle Paul being a tent-making pastor,” said the Rev. G. Jeffrey MacDonald, the author of “Part-Time Is Plenty: Thriving Without Full-Time Clergy.”

MacDonald, who himself works as a reporter, consultant and United Church of Christ pastor, pointed also to Peter and other disciples — fishermen who left their nets to follow Jesus but still continued to fish.

In fact, even in more affluent countries, it’s only been during the last couple of centuries that it became more common to have one pastor full time in one local setting, MacDonald said. It wasn’t affordable until congregations started to have more wealth in the late 19th and early 20th centuries.

These days, pastors may choose bivocationalism for personal reasons, such as pursuing a second calling or career by choice, but also for economic reasons, out of necessity. That can be difficult for pastors and congregations that regard bivocationalism as a sign of failure.

“An unstated concern is often stigma. North American churches are shaped by a full-time bias, supported by the beliefs that money equals success and bigger is better,” noted the Rev. Dr. Darryl W. Stephens. He is the director of the Pennsylvania Academy of Ministry, an ordained deacon in the United Methodist Church and the editor of the book “Bivocational and Beyond: Educating for Thriving Multivocational Ministry.”

“Even in traditions in which bivocational pastorates are the norm,” he said, “people often measure themselves and their churches against a full-time ideal.”

A church member updates the number of donations at Pleasant Grove United Methodist Church.

Bivocationalism as an economic necessity

The context for decisions to be bivocational can vary, but economic pressure is part of the picture.

In the United States, the mean annual wage for clergy is $57,230, and the mean hourly wage, $27.51, according to 2021 data from the U.S. Bureau of Labor Statistics. (Some mainline denominations set salaries for their clergy, while others do not.)

Pastors’ salaries have remained stagnant or declined compared with those of other helping professionals like social workers and teachers, said Elise Erikson Barrett, the coordination program director for the National Initiative to Address Economic Challenges Facing Pastoral Leaders, an initiative of Lilly Endowment Inc., hosted by the Center for Congregations.

Church membership has continued to slip, and the pandemic has many church leaders feeling uncertain about the economic picture. At the same time, inflation has skyrocketed, with consumer prices seeing their largest increase in 40 years in June 2022, according to the U.S. Bureau of Labor Statistics.

Some churches have adjusted their budgets, and more pastors may find that a second or even third job is needed. But context for these decisions varies.

Do you think of bivocational ministry as “less than” full-time ministry? If so, what might change your mindset?

worship service
Having a congregation that buys in to having a bivocational or part-time pastor is crucial to making the arrangement work, Andrews says.

For instance, in a setting where divinity school is required for ordination, seminary debt can be the pressing economic issue, Barrett said. While concerted efforts are being made to reduce the cost of a theological education, the U.S. student debt crisis can affect pastors in the same ways it affects the rest of the population, she said.

In a setting where a master’s degree isn’t required but a church’s budget doesn’t offer a benefits program, “it may be medical debt or health care that’s the presenting economic issue,” she said.

And pastors who are female, as well as pastors of color, are more likely to be in low-income, small or rural congregational settings, Barrett said.

How might having a bivocational pastor benefit both the clergyperson and the congregation? What might be the losses?

Rochelle Andrews
Andrews preaches at Pleasant Grove United Methodist Church.

The Rev. Rochelle S. Andrews is the senior pastor at Pleasant Grove United Methodist Church in Ijamsville, Maryland, as well as the associate director of the Center for Public Theology at Wesley Theological Seminary.

She said she appreciates both of her jobs, because they appeal to her passions, but acknowledged the economic side of bivocationalism for many Black pastors. Andrews, who is ordained in the African Methodist Episcopal Church, noted that redlining and other systemic racism is a reason many Black churches still don’t have the same resources as some of their white counterparts.

Given this history, white churches would do well to look outside themselves for guidance in considering bivocational ministry, MacDonald said. “This is an extremely rich area for predominantly white churches to learn from churches that have a different racial and ethnic mix, because the experience and know-how is largely vested in the Black, Asian and predominantly immigrant churches.”

Mindset matters

Many long-term bivocational pastors do consistently manage and balance their roles. But for pastors accustomed to being fully funded through singular positions, bivocationalism can feel like a shock.

These pastors’ challenges can be emotional and psychological when they move from only serving at church to having to clock in elsewhere, said the Rev. Dr. Ira E. Antoine Jr., who works as both an ordained Baptist minister and the director of the Bivocational Pastors Ministry for the Baptist General Convention of Texas.

Still, people considering bivocationalism should look at what they are gaining, Stephens said, and not regard it as a loss.

“In some ways, [bivocationalism] is liberating. Freeing. I get to set my own schedule in many ways. In other ways, I’m constantly running up against that full-time bias in my own mentality,” Stephens said.

“I have to remind myself that I’m good at what I do, that I’m called to teach — in my case, my ministry is teaching, research and writing — and that I’m not defined by my paycheck. And I have to keep reminding myself of the advantages of being bivocational, the flexibility and things like that.”

And though pastors may sometimes feel “less than” if they are bivocational, or that a congregation is somehow “less than” because its pastor has to have two jobs, “we’re trying to change that course and that mindset,” Antoine said.

The Christian Reformed Church in North America has begun offering one of many experiments in bivocational ministry, in this case providing a yearlong Bivocational Growth Fellowship to folks considering a change. It provides financial support, resources and a peer group to help with the discernment process. The fellowship is part of a larger CRCNA project called Financial Shalom, funded by Lilly Endowment Inc.

The first cohort convened in 2021. Thirty-five pastors have taken part so far. Monthly gatherings on Zoom, hosted by a longtime bivocational pastor, offered participants a chance to talk with entrepreneurs, people pursuing a “side hustle” and financial planners, among other guests.

Some participants were already working and planting a church, some were right out of seminary, and others were considering a switch from full-time ministry.

“[Bivocationalism] doesn’t work for everybody, but for those who did it, having the group of peers together was the big win,” said Zach Olson, ministry vocational consultant at the CRCNA.

Who in your life could advise you about managing a transition to bivocational ministry? Are there people within or outside your denomination or tradition who could share their wisdom?

Advice for pastors considering bivocational ministry

For pastors considering bivocationalism, whether it’s by necessity or because they feel called to it, there are key steps to take, experts and practitioners say.

Secure a flexible second vocation. In today’s digital world, where so much work can be done remotely, there is room for bivocationalism for pastors, said MacDonald, the pastor and journalist.

Pastors should understand that carving out a second vocation is possible, but they should also ensure that it fits into their lives. For instance, if a pastor prizes being physically present at church on a regular basis, a second job with a long daily commute may not be a good fit.

In addition, if pastors are seeking an outside job where they would report to a supervisor — as opposed to setting their own tasks or hours by working as an entrepreneur, consultant or freelancer — they should ask questions about expectations, duties and the work schedule during the interview process.

Shearin, the pastor of Great Hope Baptist Church, said this is an important step because there may be tasks that aren’t included in the general job description. Shearin also advises asking whether the job will provide “wiggle room” to do funerals, weddings or other church events.

He said the crucial question for pastors is, “Can you find a job that’s willing to work with you?”

Communicate with the congregation. Oversight of second jobs can vary, with hierarchical churches potentially requiring approval of the bishop if the pastor or priest is to work outside the parish, MacDonald said. But whether or not pastors need this approval, communicating with the congregation about the situation — and getting buy-in — is a good idea.

“So much of this going well relies on a healthy, mutually respectful and mutually caring relationship between a pastor and the congregation, where economic issues can be discussed honestly and openly and without blame and shame,” said Barrett, the coordination program director for the National Initiative to Address Economic Challenges Facing Pastoral Leaders.

There are many ways that bivocationalism can work, but adaptation can be hard, she said. “The thing that can make it life-giving is that healthy relationship and a shared vision for why we’re even doing this in the first place.”

Acceptance from the congregation can be essential to a good experience.

“The success of bivocational pastorates hinges, in large part, on the ability of the congregation to embrace an understanding of ministry that differs from what they may have been taught to expect, at least in predominantly White, mainline Protestant traditions in North America,” Stephens wrote in “Bivocational and Beyond.”

Setting clear boundaries is also a good idea, MacDonald said, noting that churches can confirm expectations by drafting a new contract to describe the responsibilities of both the pastor and the congregation.

“In a church where they really understand that you are their part-time pastor,” Andrews said, “they recognize that you have a life outside, other than them, and you just find a balance.”

How might you approach your congregation about discerning whether to move to bivocational or part-time ministry? Would they embrace an understanding of ministry that differs from what they might have expected?

Andrews says that having a second job helps connect her to the community.

Plan ahead and practice good time management. When pastors have two (or more) sets of professional obligations, planning and time management are essential — especially since a second job can be exhausting.

To help with organization, Antoine, who has two full-time jobs, said pastors should plan their calendars as much as a year in advance, blocking out key professional and personal events such as vacations, holidays, scheduled commitments (when known) and more.

They should also determine how much time, on average, they need to dedicate to each job to do each one successfully, then plan their days accordingly. And though unexpected events do happen, it can be helpful to talk with church staff and members about their desired schedules, said Antoine, who is with the Baptist General Convention of Texas as well as serving as a pastor.

Embrace remote work, self-care and help from others. All can be important to avoid burnout.

Andrews said a difference for bivocational pastors is that they may not physically be at the church office every weekday. But there are other ways these leaders can show care for their congregations.

For instance, Andrews said her church members can call her cell anytime (she texts back if she can’t answer). She does Bible study Tuesday nights via Zoom, and she continues to preach in person on Sundays.

“As a part-time pastor, find the ways you can be present for them, so that when there may be times you can’t because something comes up, they don’t feel it,” Andrews said. “Hearing them, listening to them, really, really goes a long way.”

Pastors also can do tasks like planning sermons and the order of worship (as Andrews does weekly) while off-site.

Andrews plans worship and does other tasks from home, but stays in touch with congregants via text and phone when needed.

Pastors don’t have to be all things to all people, Antoine said, noting that it’s OK to delegate some tasks. After working 40-plus hours per week at his staff job and 32-40 hours per week on the church side, he planned a sabbatical from church this July and synced it with two weeks of leave from his second job.

“Self-care must be intentional, and you have to overcome the guilt,” he said.

Depending on the activity, laypeople, elders or other church staff can pitch in. Perhaps a layperson can do certain outreach activities, or a church elder can select hymns. Some theological or sacramental duties are those of pastors alone, MacDonald said, but clergy certainly don’t have to do everything themselves.

Be open to the joys and benefits of bivocationalism. Of course, this orientation may be easier if the pursuit of bivocationalism is a choice as opposed to a necessity. But either way, benefits can be more than economic. They also can include being in a position to help more people, widening a professional knowledge base and living out a calling — or callings.

For example, MacDonald, who has worked as a pastor and journalist for more than two decades, has been able to both research bivocationalism and practice it, he said. When he learned he could serve a church and continue his prior profession, it was exciting, he said.

“I learn stuff in journalism all the time that I will refer to in a sermon, and it’s a blessing. It’s a benefit to the congregation,” he said. “I’m a more interesting pastor because I move around and interview interesting people.”

Andrews also said that her job offers new chances to connect with community members and leaders. And seeing a pastor with a second job can help community members better relate to these faith leaders, she said.

“This is a real opportunity that’s opening up,” MacDonald said. Instead of limping along, he said, bivocationalism can be a liberating way for laypeople to spread their wings in ministry and for the church to establish community partnerships.

And, he said, it can allow pastors to become “more stable, more stimulated, more creative, have more to offer to your church and really find that this may be a great blessing to the pastor as well as to the congregation.”

Burnout is an issue for pastors, whether they have one job or more. How might you manage bivocational ministry so that you don’t burn out?

Questions to consider

  • Do you think of bivocational ministry as “less than” full-time ministry? If so, what might change your mindset?
  • How might having a bivocational pastor benefit both the clergyperson and the congregation? What might be the losses?
  • Who in your life could advise you about managing a transition to bivocational ministry? Are there people within or outside your denomination or tradition who could share their wisdom?
  • How might you approach your congregation about discerning whether to move to bivocational or part-time ministry? Would they embrace an understanding of ministry that differs from what they might have expected?
  • Burnout is an issue for pastors, whether they have one job or more. How might you manage bivocational ministry so that you don’t burn out?

A pastor confides his frustrations to me in my office — not about church drama or a capital campaign, but about the stress of being a bivocational minister.

He works a full-time job in information technology and must be on call a few nights a week in addition to the 40 hours he spends at the office. On Wednesdays, he often works 15 hours. He goes directly from work to church for Bible study, often finalizing his lesson plans while scarfing down his lunch at work. Saturdays are filled with meetings or various members’ events, and then he locks himself in his downstairs office to prepare the Sunday sermon. On Sundays, he gets up early, spends the morning at church and then tries to have an unhurried Sunday meal with his family before crashing on the couch. Too soon, it’s time to go to bed and start it all again.

He’s tired, and his family is as well. His wife has expressed that she’s not getting enough of his time or attention. His kids are complaining that he misses their sports games more than he makes them. He feels committed to his call, and he needs his job, but he can’t seem to figure out how to make everything fit.

This narrative is common in my conversations with clergy as a professor and counselor for ministers. We work hard to discern Niebuhr’s “providential call” — what specific work am I to do in the world? In 2019, this question is not easily answered.

Many seminaries train clergy for full-time ministry, often in a parish context. However, in reality, fewer and fewer clergy will end up with full-time ministry jobs. Bivocational ministry is becoming the norm rather than the exception. As we adjust to this new way of doing ministry, it’s helpful to frame the changing landscape as an opportunity rather than a tragedy.

A 2017 survey by The Association of Theological Schools revealed that about 30% of graduating seminarians anticipated bivocational ministry. When these numbers were broken down by race, people of color were much more likely to believe that this was their track: almost 60% of black seminarians and over 40% of Hispanic/Latinx seminarians noted preparing for bivocational ministry.

In denominations across the globe, attendance at traditional churches is declining, leaving them less able to pay ministers a living wage. To fill the gap, ministers are finding that they need to juggle their ministry work with other forms of employment.

The natural reaction is fear. But if we prepare for a future with more bivocational ministers, we can equip both ministers and congregations to thrive in it.

Bivocational ministry requires us to be open to the multiplicity of gifts in the body of Christ and the unlimited ways that God can call us to service. Some of us are called to do work in communities, in business and even in governmental agencies. Rather than thinking about a dichotomy of sacred and secular, we can focus on a simple assessment of whether we are living out our purpose and operating in ways that leave us feeling connected to God.

There is still the very real possibility that a second job feels disconnected from our calling but is necessary to pay the bills. In such cases, we can focus on what human resources professionals call “transferrable skills.” A minister with an accounting job might provide valuable insights in the area of church administration. An IT professional might help ensure that the church’s technology is effective and up to date.

Bivocational clergy must maximize efficiency by focusing their efforts on their particular areas of giftedness and seeking support for other tasks. This requires communicating clearly with ministry partners and managing the expectations of both minister and congregation. One pastor with a background in training and development engaged in intensive education of lay leaders to help manage the pastoral care needs of the congregation, including requests related to bereavement and pastoral visitation. Those leaders became so engaged during the process that a new ministry was formed.

Another major key to success in bivocational ministry is time management. There is no standard, one-size-fits-all strategy; each person must examine his or her life tasks and devise a plan for making things work. This might mean, for example, dedicating certain time blocks to ministry work. But it will definitely mean setting aside time to reflect, engage in self-care and be present with family to avoid becoming overwhelmed.

One minister told his church that he was not available for Saturday morning meetings because his son’s soccer games were at that time. Another blocked out Friday nights as nonnegotiable play/relaxation time, whether with friends or family or by herself. While this may take an adjustment, being upfront about unavailability helps all involved to set healthy expectations for each other.

Bivocational ministry requires both ministers and congregations to be flexible, to collaborate and use everyone’s skills to accomplish tasks. It also requires clear communication of expectations and time management.

I have often heard bivocational clergy wonder whether they misunderstood their call: “If I can’t find a full-time ministry placement, did I get it wrong?”

The answer is firmly no. Bivocational ministry is increasingly the norm, and while it is a challenge, it also presents an opportunity to understand God’s work in us in new and exciting ways.

When I graduated from seminary in 2003, I was sent by the United Methodist Church to serve two small congregations in rural western North Carolina. At the time, every conversation I had with denominational leaders or judicatory committees about my ordination or my work as a clergyperson presumed that I would serve as a full-time congregational leader until retirement.

In 2010, I left the United Methodist Church. Five years later, after a lengthy discernment process, I was ordained a priest in the Episcopal Church.

As I went through that second ordination process, the conversations about my work as a priest were markedly different from what they’d been 12 years before. I was regularly asked, “What’s your second vocation?” or, “What’s your other job besides ministry?”

Even though my diocese is strong and has thriving urban, suburban and rural congregations, I still faced the assumption that future church jobs would be mostly part time and I ought to prepare myself for that eventuality.

This was not a bad assumption, of course. Study after study seemed to point in that direction.

The National Congregations Study in 2012 showed that more than one-third of clergy across denominations were already working more than one job. Within the Episcopal Church, we learned in 2014 that almost half (48%) of congregations nationwide had no full-time paid clergy, an increase of 5% in just five years. Denominational gatherings focused on the rise and indeed necessity of the bivocational clergyperson for the work, witness and sustainability of the church. The prevailing prognosis was that a significant number of congregations would simply not be able to afford a full-time clergyperson.

A colleague objects strongly to this language of “bivocational” clergy when invoked as if the phenomenon were new. She points to biblical and historical models of tentmaker ministry; moreover, she reminds us that most mainline Protestant clergy (together with most of their parishioners) have long been at least bivocational, balancing their work commitments with the commitments inherent in family life — as partners, parents, children of aging parents. Juggling competing commitments has long been part of clergy life.

How well this juggling has happened over the years, of course, has been different for male and female clergy, which is a topic worthy of exploration, lamentation and probably no small amount of repentance. The stories of poor juggling are commonplace among adult “PKs” (preachers’ kids). By working long hours and after hours, their clergy parents — mostly fathers — became virtual strangers in their own families. It’s pretty typical to hear adult PKs say they resent the church for the ceaseless demands it put on their parents, and resent their parents for acquiescing to those demands.

In every one of those stories, there is a cautionary tale for this season in the church’s life. If the future of congregational life means that in many places clergy will have to hold their congregational jobs alongside other paying work and family obligations, can we imagine a different way of being multivocational? Can we imagine a way that is life-giving for clergy, their families and their congregations alike?

A judicatory leader friend says yes and calls it the “life-giving side hustle.” She tells her part-time clergy not to make ends meet by driving for Uber or Lyft. She tells them not to become baristas at Starbucks or cashiers at Kroger.

Instead, she invites them to find side hustles that enable them to pursue passions, engage creativity and reconnect with who they were as people before they were pastors. She tells them to use their side hustles to make themselves more interesting and well-rounded. She asks that they find a way to include their partners and kids, if they have them, so that their loved ones might see a different side of them.

We know what such a life-giving side hustle looks like when we hear about a clergyperson who has found one. I think about the priest-potter throwing clay and making communion ware for congregations. As her life-giving side hustle grows, there’s probably an Etsy shop somewhere in her future. I think about the clergyperson who had always been fascinated with beekeeping and worked with members of his congregation to build hives. They made the operation as child-friendly as possible and now teach children about beekeeping and honey gathering. They sell their honey, too.

Gail Godwin, in her novel “Evensong,” famously observed that something is your vocation if it keeps making more of you. If the future of congregational ministry in many places will require clergy to be multivocational, the least we can hope for is that each and every vocation we pursue will make more of us.

The church needs that. Our families need that. We need that.

Editor’s note: This is adapted from a talk given to the Association of Presbyterian Tentmakers at Austin Presbyterian Theological Seminary in Austin, Texas, on Nov. 2, 2012.

Bivocational ministry was once seen as a sort of niche ministry, confined to rural and underfunded parishes, out in the wilderness. But surprise! — it now looks as if some form of bivocational ministry is the future of the church of Jesus Christ as a whole. We may all be headed to bivocational ministry, like it or not.

So what can the wisdom of the ages of bivocational ministry teach us about faithful missional forms of church life in the future? In the ancient church, so many monks and nuns fled to the desert that, it was said, “the desert became a city.” What if the desert of bivocational ministry is becoming the city of God?

I want to distinguish such ministry very sharply from multitasking, our age’s great distraction. I am arguing that the church as a whole, not just individuals, must recover our gift of founding institutions, generating entrepreneurship, innovating in ways that are faithful to the gospel and fund ministry. I don’t have a magic bullet, but the church is very old and very wise and has resources we can draw on.

There are hints in the prophets and Jesus of a miraculous crop — God’s doing, but the people still have to work for it. Irenaeus looks forward to vines of 10,000 tendrils, each with 10,000 bunches of 10,000 grapes, each producing oceans of wine, which would make for quite a Eucharist. Work is a basic human good, original to Eden, continuing in the eschaton, dependent on God’s blessing. Human work is a reflection of God, the first worker.

Psalm 104 describes in detail God’s work of creation:

You stretch out the heavens like a tent,
you set the beams of your chambers on the waters,
you make the clouds your chariot,
you ride on the wings of the wind,
you make the winds your messengers,
fire and flame your ministers. (Psalm 104:2-4 NRSV)

Looks here like God is the original tentmaker, stretching out the heavens like a tent. The ancient church would have read the winds, fire and flame as references to the Holy Spirit; God always works as Father, Son and Spirit, not as a cumbersome committee, but as a communion of persons in perfect mutual regard.

Every imaginable human act of ingenuity is taken up in the Old Testament to be blessed. They’re all used to describe God as a worker. God purifies Israel like a refiner, like a fuller. David is so bold as to think he’ll build a house for God, but God says, “No no no, I’ll be building the house for you.”

So God’s a builder, a temple maker, a priest houser. And amidst all this work God also rests. God is not ceaseless labor; God is also useless delight, seen most clearly in practices of sabbath. The sharpest patristic scholarship these days points to the importance of the Son’s working wherever the Father is. “Whenever my Father is working, I am also working,” Jesus says over and over in John 5. Who can do the works of God? Only one who is himself divine.

David Jensen, a theologian at Austin Presbyterian Theological Seminary, writes that “isolation in work is foreign to the triune God.” But our human work is not foreign to the triune God. Jesus joins our labors. Then he works on our behalf in salvation in a way we could never work. In salvation, God is like an artist in the zone, creating beauty, all her media responding to her desires, making something beautiful of God’s world.

Only God really works. He lets us join in, blesses our labors, takes them up into his saving work. Because God works, we can work, too.

Here’s the thing: that portrait of God working in creation and redemption, of our joining in by grace, of a city of God at the eschaton that’s a hum of human activity, can, like all theological portraits, be misused.

My fear is that it presents an image of ceaseless human work, frenzied work, without sabbath or grace. And my fear is that bivocational work can do that, too. Ah, just work more, and we’ll turn this negative (not having parishes for you graduates) into a positive and claim your exhaustion is because you’re being like God!

Matthew 6:22 is translated in the King James, “If therefore thine eye be single, thy whole body shall be full of light.” How do we work bivocationally with a single eye, not with diffused or exhausting labor, but with multiple forms of the same work?

At Leadership Education at Duke Divinity, where I have worked for some years, we’ve noticed a need to reclaim entrepreneurship as a gift from the Holy Spirit. Our institutions have to become more nimble, more entrepreneurial, more missional, if you like, if they’re going to have futures.

It’s not the worst thing in the world to close, but if our heritage still has gifts to bear to the world, so that we need to stay open for a bit, how do we make space for that?

I don’t know. But I know it can be done. We’ve done it before in our history. And some people do it now. So I want to tell some stories of folks who have. Here are some folks whose work is double but whose eye is single, as Jesus commands.

I want to tell you about the world’s best church member. Bobby Sharp is his name. He’s an economist by training; runs the office at our local university that develops long-term strategy. He’s the kind of man at Appalachian State University that’s behind anything that actually gets done, and he’s the same way at our church, serving as lay leader, teaching a Sunday school class, chairing our worship committee, chairing our capital campaign exploratory committee. We vastly overuse him, because he’s so capable.

While he was in seminary, he worked at Duke’s Ormond Center on a sociological project on the changing nature of the church. That bore fruit, as he became a demographer in real life. He studies how our town and state are changing and how App ought to change in strategy to meet those changes.

Can you see why his day job is so valuable to us as a church? App employs him full time. He pays us to come to church. And that’s why he’s a treasure. You can’t have a church without women and men like this.

Being a strategist, Bobby thinks that more bivocational ministry is coming. It offers freedom. In his sector, state funding for public education is not going to come back. Drawing security from elsewhere means one can follow a strong calling. And it allows us, the church, to help people find their passion. “Folks will stay up at night and pursue a passion,” he says. As he has.

I want to tell you about another innovator in my town, named Carson Coatney, better known locally as Stick Boy. Carson grew up as a member of a group of sectarian Christians, first in Kentucky and then in the North Carolina mountains. The group has a peculiar genius for innovation. In our town, Boone, they run several profitable fast food and dessert places. Carson was put in management positions early on as the group noticed his energy and intelligence. They even blessed him as he gained admission to and went off to Duke University as an undergraduate.

There he noticed a business opportunity: students hate doing laundry. So for a fee, Carson and his multiplying business partners would pick up laundry and go sit at the laundromat, doing their homework as it cycled, before returning it to the dorms, folded and bundled, at a handsome profit. He made a killing.

He also broadened his religious views and realized he had to leave the group. He left without their blessing and without a dime to his name. He borrowed on credit cards to open the Stick Boy Bread Company, a bakery, in Boone. Not because he knew how to bake — he didn’t. But he knew he could learn that, so he took courses, practiced and mastered it.

And Carson gives generously to his church, to the Christian school his kids attend, to his community. Stick Boy stickers adorn cars all over Boone. He has paid that initial slew of credit cards off and expanded. The store is a hodgepodge of local Booniana — books by local authors, locally made pasta, a signed drawing by Eric Carle, who has a house in the mountains (“Eric Carle is the very hungry caterpillar,” Carson says). Stick Boy has a second store now in Apex, N.C.

I admire these initiatives, obviously. Christians applying their gifts, utilizing virtues of wisdom and hard work, banking on a little serendipity. Their ideas and partnerships often originate in the church. Their financial success certainly goes back and benefits the church. I’m also struck by their singleness of purpose. Their entrepreneurial efforts are not a matter of multitasking; their efforts are not diffused. They have to concentrate to get good at what they’re doing. Even though they’re doing multiple things, they do them with Jesus’ single eye.

Christians have, deep in our bones, a memory of practices of entrepreneurship. This can be used for good or for ill. But it’s a sign of our creation in the image of a triune God who is forever working; of our descent from Adam and Eve, for whom work became a curse; of our lineage with the prophets, who promised a day of rewarded work; and of our formation in the body of Jesus, whose work is for our salvation.