Rebecca and Eleanor’s second article based on research among single Christian women working for churches and ministries
In last month’s en, we gave an overview of our findings concerning single women Christian workers.
This month, we focus on how women are financially supported.
In 3 John, the church is commended for caring for missionaries and instructed ‘to send them on their way in a manner worthy of God’ (3 John 6). It is a call to excellence in providing for those in gospel ministry. How do the church, our mission and our para-church organisations demonstrate this excellence in supporting our workers today and what are the particular nuances for single women? We investigated the wider aspects of managing single women, but here we will focus specifically on our findings in the area of pay.
Pay for workers
Para-church and mission organisations had well-structured approaches to employing workers. They had significant experience of the personnel issues involved, with pay scales and policies in place that were openly shared. They were usually able to employ human resources support, ensuring that things were legally compliant and efficiently run.
The situation in UK churches was more mixed. All bar one of those working in the church were happy with their remuneration. Whilst they were in a variety of roles, ranging from administrator to assistant minister, most described how their role and pay fitted into a broader picture. One experienced women’s worker stated: ‘Most jobs I have been in have recognised that I have Bible College training and have reflected that in my pay, pension and accommodation. I have the same training as a curate, so I’m paid as a curate.’
It was notable that, for the Anglican workers we interviewed, there was no secrecy about what colleagues received and a level of openness in discussing these matters.
‘Pay for the job’?
In larger para-church organisations and the Church of England almost everybody talked about remuneration being about ‘pay for the job’.
However, in independent churches respondents talked about pay being based on ‘what the individual needed’. There was a general view that the salary should be what the church could afford and the minimum needed for the individual to take on the role. So, if a student worker with a family was appointed, he ‘needed’ a house as part of his provision; however, if a single women’s worker had paid off her mortgage after a career in secular employment, it was seen as right that she was paid less.
Asked if there was parity between her salary and those of her male colleagues doing similar roles, one women’s worker in a city centre independent church responded: ‘No, I hope not…. I would hope that they get more than me so they can support their families.’
Several in independent churches commented that there was ‘complete secrecy’ about what staff were paid. Even so, the women often suspected that the men were paid more than them. None of the participants voiced this as a concern but it was notable that it was men in a variety of student, youth, international worker, assistant and trainee pastor roles who received accommodation, sabbaticals and study leave when most of the women did not.
Rights vs Sacrifice?
The Equality Act 2010 requires that men and women are treated equally in the pay and benefits that they receive. Equivalent reward (including accommodation, training and pensions) should be given for essentially equivalent roles.
New legislation will also require employers to provide a pension to workers. Almost all of the independent churches did not appear to be compliant with these rules in the support of their female staff. Whilst some elements of the Equality Act may be biblically problematic, this is not the case for equal pay to men and women and the biblical principle of obeying rulers and authorities (Romans 13) clearly applies.
In 1 Corinthians 9, Paul explains that Christian workers have rights – to financial support (v.4) and to support for their families (v.5). It is fair and logical that workers should be paid and supported: ‘Who serves as a soldier at his own expense?’ (v.7). However, Paul also argues there is freedom to lay aside these rights voluntarily (v.15), just as he and Barnabas have done. Our model is Jesus who sacrificially laid aside everything to serve his Father. In one sense, we have no rights or entitlements to anything – everything we have is an undeserved gift from God.
Sacrifice required?
Many female workers are deliberately laying aside their rights in order to serve sacrifi-cially and many rejoice in this, one international worker sharing: ‘If you knew how little money I have and how God honours that sacrifice you’d be amazed. I wouldn’t have it any other way. My sacrifice is a privilege.’
Now we know many men and their families have also made sacrifices in order to serve; however, is it right, as our research strongly indicates, that it is required of single women more often? Is it also right that, even when women have sacrificed their salary because church funds are limited, this situation becomes permanent? For example, in several churches, we found female staff on low salaries due to constrained church finances. However, when giving increased it was used to fund a new male staff worker on a full salary and the opportunity to redress any existing pay imbalance was not taken. This would be in direct contravention of the Equal Pay Act which states that although salaries may be reduced due to circumstances this should redressed as soon as funds become available.
Independent churches are open to equal pay claims being brought against them by an aggrieved female member of staff. With so many women working in churches in a variety of roles, is it not possible that just one could bring such a claim to an employment tribunal? There is also a danger that the rectitude to share openly the sacrifices that women workers have made could lead to church members or onlookers believing that things have not been led well and may inadvertently tarnish a church’s gospel witness.
Facing our obligations
These are complex issues. We would like to suggest a number of obligations facing us as employers and senders: scriptural, legal and moral. How do we balance Paul’s instruction to treat workers fairly, the law’s demands to pay equally and the Christian call to self-sacrifice? This is for church leaders and members to think and pray through – here are some questions to assist you as you do so:
• Church leaders, have you thought about the comparative value of the staff roles that you have and how this is reflected in their pay and benefits? (www.gov.uk/ guidance/equality-act-2010-guidance)
• Is your church compliant with the new legislation for providing staff with a pension (www.gov.uk/workplace-pensions-employers)?
• Is it right to proceed in a new appointment if you cannot offer a full salary? What might be the implications if you do: for the individual, for the staff team and for the wider church? When will this be reviewed and how will this be discussed and communicated?
• Have you considered taking professional legal advice regarding a prospective or current employment arrangement for a female employee such as from an employment lawyer or the FIEC Practical Services team? https://fiec.org.uk/what-we-do/strand/C4
• Do we encourage similar sacrifice from our male workers? How could we do this more?
• Is our concern to be confidential about money preventing whole churches praying and giving in an informed way?
• Do we recognise and value the enormous sacrifice many single female workers are making for the gospel?
On the mission-field and in UK churches, our single sisters are quietly and beautifully laying down their lives for the sake of gospel ministry. Let’s ensure that we thank them, support them and pray for them.
