Three Models of Clergy Systems: Analysis of Couple Processes and Spiritual Meaning

Abstract

This study explores how parts of the clergy system interact in response to congregational and familial demands. Qualitative analysis of semi-structured interviews with twenty-four clergy and their spouses identified three clergy system models based on the spiritual meaning and relational dynamics between the clergy, their spouses, and the congregations: The living sacrifice model emphasizes service to the congregation at the expense of personal and familial needs; the faithful spouse and parent model focuses on family needs over the congregation and practices several disciplines to maintain such a focus; and the peacemaker model seeks as much as possible to satisfy their congregation and their family by intentionally juggling their demands. Results illustrate how relational processes and spiritual meaning contribute to how clergy systems respond to systemic demands and pressures.

Voice of the Clergy Wife: A Phenomenological Study

“…Often, it is very satisfying, no matter the extra rewards that come with the position, to fulfill one's purpose and to have a sense of contentment for being in the center of God's will. This serving attitude ties into the community acceptance, respect, friendships, and love felt by clergy wives when considering advantages of the role including their own calling to minister (Guzman & The, 2016; Rebuli & Smith, 2009; Hartley, 1978; Denton, 1961; Cattich, 2012). If allowed to be themselves, pastors' wives see how the good of a highly demanding arrangement can outweigh the grim areas of the position.…”

“…For the pastor's wife, research indicates she is keenly aware of the unspoken rules of her roles as a spouse and parent. The lack of time alone with her spouse is a frustration for the pastor's wife (Cattich, 2012; Hileman, 2008; Hartley, 1978), and yet she is expected to have an exemplary marriage for on-looking parishioners. While she longs for a solid relationship with her husband, she simply finds it difficult to contend with the ever-pressing needs of what seems like a mistress—the church (Cattich, 2012; Hileman, 2008; Zoba, 1997).…”