“The Crowning” by Sara Star

I was just one year past the anniversary of my ordination and ten weeks pregnant with my first child when my partner and I sent out the invitations to the annual Holiday Party at the Manse. We were waiting until after Christmas to tell the church about my pregnancy, so we hadn’t told a soul. But that didn’t stop Melvin. We were standing in the dining room when Melvin sidled right up to my husband and me with a drink in his hand and, in the casual manner of many an octogenarian, commented, “Pastor, I can’t imagine why, but it seems like your husband keeps getting thinner and thinner, and you just keep getting bigger and bigger!”

What does one say in a moment like this? I cannot remember what I did, but I suspect I laughed it off. On the other hand, I am still telling that story today. My family laughs about it now—about how Melvin’s adult grandson collapsed in laughter behind me in the aftermath, and about how Melvin showed up to church the next Sunday and sheepishly asked my husband if he needed to find a new place to worship—but as I reflect on my ministry, on the ways in which it has been changed by the growth of my family and the confidence that comes from experience, I am reminded that, as a woman who is a pastor, my body presents a particular challenge to those with whom I serve.

I am not alone. We all have stories (or maybe the better term is battle scars) that reveal the ways in which the people with whom we minister have invaded our personal space, have invited themselves into personal decisions about what is appropriate for us and what is not, or have defined the terms for us of what it means to be a minister in a woman’s body. We know what it is like to be told, like one minister, that our clothes are too revealing, without any context or explanation about what “revealing” means. Or to find ourselves on the receiving end of comments and judgments that evaluate our weight, our relationships, even our hairstyles with the same level of concern as the content of our preaching and teaching.

And then there is parenthood. As women who minister, it is inevitable that our personal choices around childbearing will, at some point, become a point of public discussion in the churches where we serve. And because the church as an institution tends to glorify traditional, heteronormative definitions of what it means to parent successfully, our very real lives as women can become a battleground over cultural ideals of parenting, motherhood, childbearing, and the work-family balance.

Amanda was already married and a new mother when she was ordained as a UCC minister. She entered ministry with a strong and healthy sense of identity as a parent, a minister, and a queer woman. But she quickly discovered that even in her progressive UCC congregation, assumptions around her body and parenting were inevitable. And because she is a parent, “there was a level of assumption that I have given birth. And no matter what, the fact that I had children meant that I must be sexually active. People went there. I didn’t expect that.”

For Amanda, being a parent thrust into the public sphere all kinds of assumptions about her health, her marriage, and her body. And, as a queer mother, she found herself working against her congregation’s attempts to “typecast” her. “Because I had a wife, I was put into this sort of ‘dad’ role, so guys around me treated me as one of the guys.” She shared that it caused her to start consciously dressing in a more feminine way at work while also pushing back against the sexualization of her body in the church.

For other young clergywomen, becoming a parent can threaten one’s job security. Bethany shared that, when she found out she was pregnant in her first call, she was immediately informed that it would cost her. “I was told not to expect an allowance for anything. I was to be a mom separately.” Implicit was the assumption that she needed to make a choice—she could either be a good parent, or a good pastor, but she could not be both, at least not at church. “They wanted kids,” she shared, “just not mine. They wanted him, but not with me.”

If there is a common theme in the experience of clergywomen who parent, it seems to be that their identity as a parent becomes a crucial part of how they evaluate the terms of their ministry. For Bethany, her congregation’s negative attitudes towards her identity as a mother ultimately led her to seek out a more supportive pastoral environment.

And she is not alone. When Cordelia became a single parent through adoption, it revealed real prejudices about parenting in her upper-middle class ministry setting. She found that leaders within her church seemed to resent her child. “I was told she was not welcome in worship (even with someone else holding her) or at any event or group where I was working. I was told by one parent that they were paying me to watch their kids, not my own.” In that environment, her identity as a single parent was treated as a problem that she had to solve on her own. At one point, the experience let her to seriously questioning her call to ministry.

Ultimately, Cordelia left her call and chose to focus on her child, who was “the most important thing to me.” That decision—to honor her identity as a parent over a ministry context that viewed parenting as a liability—ultimately gave her the time and space to seek out opportunities for ministry that would honor both identities. Today, she happily serves a small church in a small town, where her child is embraced and her ministry is valued.

The truth is that church folk have a tendency to forget that we are not their family. We are not their children, or their grandchildren either. But the intimacy that is inevitable in ministry tends to blur the lines between what is acceptable and what is not. In unhealthy churches, that boundary-crossing can feel intrusive and toxic to our identity as pastors and as parents. It can lead us to feel that our children are not welcome, that the fullness of who we are is not welcome. In these cases, perhaps the only answer is to walk away.

But in a healthy church setting, one that affirms the ministry of clergywomen in all of its uniqueness and its fullness, this same intimacy can become the life-force that sustains good ministry. In Kathleen’s case, the experience of becoming a mother was incredibly positive. She credited this to the fact that her church had eight members in the congregation who were also pregnant at the same time. For her, becoming a parent while also pastoring her church deepened her sense of intimacy with those around her. She found herself empowered to explore these connections more fully in liturgy, exploring the physically evocative language of Incarnation and the gritty realities of embodiment more explicitly in worship.

Amanda was surprised to discover that when members of her congregation learned that she had not physically birthed her children, some of them treated her as though this meant that she could not understand the female experience of giving birth. But her experiences of parenting without giving birth have enabled her to identify with and minister to women in the queer and trans community who wanted to parent, but weren’t able, or chose not to be pregnant.

At the end of the day, so much of our calling is wrapped up in our experience in the world.  And many of the experiences that are so often marginalized and silenced in an institutional environment are precisely the things that have the potential to make us better pastors. Our experiences have the potential to help us to find common ground with our neighbors in the pews and on the streets who experience oppression, victimization, silencing and policing from the dominant culture that is more interested in silencing opposition than in creating life. We have a unique opportunity as clergywomen to model another way, to break down the barriers that constrain those around us. To use our privilege in the pulpit to advocate for and stand alongside those whose voices are not heard.

Why? Because we know what is at stake. For we have been in the trenches. We bear the physical and spiritual scars on our person. We know how despairing it can feel to be limited, and how freeing it feels to find ourselves fully embraced. When we embrace the fullness of who we are, and enable others to do the same, the church is a stronger, healthier, more welcoming and faithful place.