As I write this, the ground outside is still covered with the largest snowfall southeastern Pennsylvania has experienced this winter. This past Lord’s Day, when the snowfall occurred, our family attended corporate worship and then travelled a bit further to fellowship with some families. When we returned home late in the evening, a drive that would have normally taken 40 minutes took nearly two hours. The trip gave me some time to think about the annual occurrence of impending snow storms threatening the Lord’s Day assembly, and church elders contemplating canceling the worship service. On such occasions, I usually think about three things: (1) the shepherd’s duty to lead the people in the worship of our Triune God, (2) the risks our spiritual forebears took to gather for worship, and (3) the practical value of the parsonage. In this article, I will focus primarily on the latter, but first, I will provide some foundational comments on the former two points.
In my 2023 book, Scattering the Sheep, I wrote about the pastor’s duty to gather with his flock, even in the face of sickness or danger. The fundamental role of the pastor centers around administering Word and Sacrament to his people. During times of calamity, persecution, or uncertainty, this role is magnified, not lessened. As Martin Luther said regarding worship during times of pestilence, “one must admonish the people to attend church and listen to the sermon so that they learn through God’s word how to live and how to die.” Concerning the role of the pastor during such times, Luther put it like this:
Those who are engaged in spiritual ministry such as preachers and pastors must likewise remain steadfast before the peril of death. We have a plain command from Christ, “A good shepherd lays down his life for the sheep but the hireling sees the wolf coming and flees.” For when people are dying, they most need a spiritual ministry which strengthens and comforts their consciences by word and sacrament and in faith overcomes death. (emphasis added)
I include more quotes in my book, but Lyman Stone succinctly summarizes Luther’s position:
Luther provides a clear articulation of the Christian epidemic response: We die at our posts. Christian doctors cannot abandon their hospitals, Christian governors cannot flee their districts, Christian pastors cannot abandon their congregations. The plague does not dissolve our duties: It turns them to crosses, on which we must be prepared to die.
The centrality of corporate worship, focused on Word and Sacrament, is emphasized in the following Memorial from the Governing Documents of the Communion of Reformed Evangelical Churches:
Corporate worship on the Lord’s Day is one of our highest privileges and greatest duties. God draws us into his special presence to serve us in Word and Sacrament. He uses this time to transform us, and the world, into his likeness. A church’s liturgy must be shaped by the biblical pattern of worship, including a confession of sin, the preaching of the Word, and celebrating the Lord’s Supper…The Scriptures require regular participation in the life and worship of a local church.
The Memorial states that corporate worship on the Lord’s Day is “one of our highest privileges and greatest duties.” It also affirms that the Scriptures “require regular participation in the life and worship of a local church.” These statements emphasize the importance of the Lord’s Day assembly. If we accept these statements as true — and I believe we should — we ought to take measures to ensure that corporate worship is not “cancelled” for Christ’s flock.
In a recent conversation with a friend who serves as a deacon at a local church, he reminded me that when it comes to hospitality, we are prone to make excuses. Rather than embracing the challenges associated with such “incarnational” ministry, we often look for reasons to avoid showing hospitality. We might worry, “What if my home doesn’t look very nice?” or “What if people don’t like the food?” or “What if I don’t make enough food?” However, all of these concerns can be addressed with a positive outlook. Preparations can be made, backup plans can be put in place, and we can embrace our duty. Despite the potential problems, we ought to do what we know is right. As Charles Spurgeon said, “When we know our duty, first thoughts are always best; if the thing is obviously right, never think about it a second time, but straightway go and do it.”
When considering the importance of corporate worship, the example of church history is valuable. The early Christians, in particular, provide an example of how believers sought to prioritize the corporate gathering of the church, even in the face of great risk. They knew their duty and straightway went and did it. R.C. Sproul invites us to consider what it would have been like in Rome during the early days of Christendom:
Imagine for a moment that you are a Christian in first-century Rome. You are assembled with your congregation on the Lord’s Day, but not in a church. The persecutions of the Emperor Nero are raging, and if the authorities discover that you are a believer, you will be arrested and subjected to the death penalty. So you and your fellow believers are gathered underneath the city in the catacombs, surrounded by skeletons and cadavers.
Despite the obvious risk and inconvenience, the church still met together. Such examples abound in church history, and the modern church does well to heed them. How much do we value the corporate gathering of God’s people? How much do we truly esteem the ministry of Word and Sacrament?
When faced with the prospect of canceling corporate worship due to inclement weather or other challenges, we should consider a more principled approach. Embracing Spurgeon’s maxim, we must remember that administering Word and Sacrament is the primary duty of the pastor(s). With this in mind, we ought never to hesitate or second-guess, but rather, we should straightway go and find a way to fulfill this duty. For a more in-depth discussion on the temptation to cancel corporate worship during times of pestilence, whether real or perceived, I invite you to read my books Essential Service and Scattering the Sheep. However, when it comes to the specific challenge of snowstorms, there is a time-honored gift that Christendom has bestowed upon the church, which deserves our attention — the parsonage. As we explore its significance, we will discover that the importance of the parsonage extends far beyond its practical benefits during inclement weather.
The Theology and Practical Value of the Parsonage
One of the significant challenges facing contemporary Christians is the scarcity of churches that are firmly grounded in historic and biblical orthodoxy while also being committed to engaging with the surrounding culture. In my home region of eastern Pennsylvania, it is not uncommon for families to travel up to 40 miles each week to fellowship and worship with a Reformed and Confessional Church. Although modern transportation makes such journeys feasible, this arrangement is far from ideal. If given the choice, these families would undoubtedly prefer to attend a nearby church that shares the same biblical convictions as the one they currently drive an hour to reach. The reason for this preference is clear: they value the cultivation of a local Christian community that draws people in their area into the life of the church. The presence of a thriving church in their own neighborhood or township would have a positive impact on both their family and their immediate neighbors.
Despite our culture’s tendency to undervalue rootedness and stability, the postmillennial hope encourages us to believe that the future of Christendom will be characterized by an increasing number of faithful Christians living and worshipping in close proximity to one another (cf. Jeremiah 31:34). As Christendom advances and the Gospel does its transformative work, as Christian families disciple their children and Christian pastors proclaim the Word of God, we should expect God to bless His people with growth. We should anticipate an increase in both the number of Christians and the number of churches. More than simply expecting this growth, we should actively plan for it and build our culture around the centrality of the local church as the fulcrum of both corporate worship and community life.
The broader culture’s failure to embrace this postmillennial and generational vision for the local church is evident in the shifting focus of community life. In small towns across the nation, the local government school has usurped the place once held by the local church. Not only do these schools occupy the majority of the community’s youth during the school day, but they have also become the epicenter of civic life after hours. From potlucks and BINGO nights to Little League sign-ups and Fourth of July celebrations, the local school has become the hub of community activity. Consequently, the church steeple is no longer the focal point of the town; instead, the multi-million dollar government school and its athletic fields have taken center stage. The majority of the community’s resources, time, and energy are now directed toward this new “congregation.” This shift represents a significant setback for Christendom, as the government school system has effectively supplanted the local church in many American towns.
But this will not last. Neither the gates of hell, nor the slightly less insidious gates of the government high school, shall prevail against the church of Jesus Christ.
To reverse this trend and build for the future, Christians need to make several commitments. We must teach our children the importance of the local church and how a postmillennial vision informs our strategic thinking about the future of our communities. For instance, career training for young men should prioritize opportunities within the local region, rather than defaulting to the modern practice of sending children away to school, which often leads to them putting down roots elsewhere. This pattern, if left unchecked, is repeated by each subsequent generation. Instead, we should envision the expansion of our families and churches as interlocking circles that gradually spread throughout the region, remaining close enough for mutual support, love, and encouragement while simultaneously extending Christendom’s reach through church planting and the establishment of new families.
While it is inevitable and even beneficial for some individuals to move away and establish roots elsewhere, we must develop a strategic, long-term vision for the growth and multiplication of biblical churches in our region. To achieve this, we need to cultivate patterns of thought, habits, and practices that actively contribute to this goal. For a congregation to fully embrace this vision, its leaders must exemplify it in their own lives. This is where the practice of the parsonage can play a crucial role.
The concept of the parsonage dates back to the early centuries of Christendom when the church designated houses or rooms for local clergy. This practice may have been partly inspired by the biblical concept of Levitical cities in the Old Testament (cf. Numbers 35:1-8). As Christendom advanced, the parsonage concept became more formalized, with the church often receiving land grants and endowments from wealthy patrons. These properties, known as “benefices,” typically provided income and/or residences for clergymen. The term “parsonage” itself derives from the Old French word “personage,” which referred to a parish priest or parson. Over time, the parsonage became synonymous with the house provided for the parson (or pastor) to live in, usually located near or even annexed to the church building. This arrangement ensured that the spiritual shepherd of the church was present and accessible to his flock.
The following theological aspects ought to be considered as we think about the parsonage.
Incarnation, presence, and hospitality. The parsonage reflects the theological concept of incarnation, which refers to God taking on human form in Jesus Christ and dwelling among His people (cf. John 1:14). Similarly, the parsonage allows the pastor to be physically present and engaged with his congregation, dwelling (literally “tabernacling” in John 1:14) among the people and sharing in their joys and struggles. Furthermore, the parsonage enables the pastor to extend hospitality to both members of his congregation and the wider community in which the church worships.
Shepherding the flock of God. The Apostle Peter calls on pastors to “shepherd the flock of God that is among you” (1 Peter 5:2). Just as shepherds in biblical times dwelt among their sheep, pastors should likewise dwell in the midst of their people. One practical problem that the parsonage solves is the temptation to cancel church worship due to snow storms or inclement weather. When pastors live near the church building, the expectation is that they will always be ready to fulfill their duties, especially administering Word and Sacrament on the Lord’s Day. While some congregants might not be able to travel (a decision left to each head-of-household and not to be mandated by the pastor — see Chapter 1 of Scattering the Sheep), the parsonage (or a similar arrangement) ensures that the pastor will be present to administer Word and Sacrament every Lord’s Day. Ideally, a plurality of pastors/elders living near the church would share the load and responsibility of shepherding. In societies where government policies, mandates, or travel restrictions can potentially interfere with Christian worship, the parsonage becomes an even more valuable asset.
Sacrifice and service. Living in a parsonage often requires a level of sacrifice and commitment from the pastor and their family, as they are more available to the congregation. This reflects the biblical call for leaders to serve and lay down their lives for their flock (cf. John 10:11-15).
Stewardship and provision. The parsonage is also a tangible expression of the church’s stewardship and provision for its leaders. In the Old Testament, the Levites were provided with cities and lands (Numbers 35:1-8), and in the New Testament, the early church set aside resources for the support of its ministers (1 Corinthians 9:14). The parsonage continues this tradition of providing for the practical needs of those in spiritual leadership.
It is important to note that having a parsonage is not required of a pastor, but it does make it easier for a pastor to do what is required of him. A residence close to the church essentially meets all the requirements of the parsonage — the parsonage simply ensures the pastor is able to reside near the church. Contemporary churches might discover that assisting a pastor in relocating within a few miles of the church building effectively fulfills all the essential aspects of the parsonage. It is also important to acknowledge that some pastors may need to commute for a time, either as these principles are progressively adopted and implemented or until financial constraints allow for a move. It is essential to affirm that a pastor can indeed remain faithful even when living far from the church. However, it is also important to recognize that doing so may require additional effort and present unique challenges in fulfilling his duties.
Practical obstacles to establishing a parsonage may arise due to financial philosophies that make it challenging for a congregation to purchase or own a parsonage. In such instances, alternative solutions like housing allowances or other creative approaches could be explored. Conversely, some pastors might express concerns about residing in a home they do not own, as it prevents them from building equity. To address this issue, churches could consider offering additional financial benefits (as I have discussed elsewhere, there is a general need to compensate pastors generously). In all these scenarios, we must remember the wise counsel of my friend: our focus should be on finding solutions rather than making excuses when it comes to the challenge of pastors and parishioners living far from the church.
The main point is that the parsonage serves as a valuable instrument for the advance of Christendom. It embodies the practical application of our theology concerning life-in-community and underscores the significance of unwavering commitment to corporate worship within the local church, regardless of the challenges that may arise. The parsonage gives tangible expression to our conviction that the weekly administration of Word and Sacrament is of utmost importance. If an alternative approach, such as a pastor purchasing a home in close proximity to the church building, achieves the same objective, then it is equally valid.
But whatever practical means we employ, the concept of the parsonage must be revived. Anthony Jennings writes about the demise of the parsonage in the Church of England. His words are worth considering:
The traditional parsonage has always been secluded and accessible, near church and people, flexible for family life, private study, prayer and parochial activities, and an anchor point in a community where spiritual leadership can be given in troubled times. But in recent years there has been a change. Traditional parsonages have been sold off and the whole concept of the centrality of the parsonage to community life has come under threat. Ironically, that threat has come not from outside forces but from the Church of England itself. The dioceses now prefer parsonages to be modern houses either on anonymous estates or on the edge of the town or village so that the clergy can have a more private life. Indeed, community involvement on the part of the clergy is sometimes positively discouraged.
The demise of the parsonage has been a setback for Christendom. But as the postmillennial hope is realized, and local churches once again become central in townships, cities, and hamlets across this nation and the world, the return of the parsonage — or at least the principles it embodies — will be a cause for celebration. Let us prepare for this by thinking, planning, and acting with the end in mind.
The prophet Micah predicted the advancement of the kingdom of Christ and felicity of his Church when he wrote that “they shall sit every man under his vine and under his fig tree, and no one shall make them afraid.” Our vision for the future of our region should be that every one of our great-grandchildren shall sit with his pastor and with his brethren, and no one shall make them afraid that the assembly will cease. May the revival of the parsonage and the principles it represents play a crucial role in fostering this vision, ensuring that the church remains a constant presence in the community, even in the face of adversity — persecution, pestilence, or precipitation.
