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Volume 21 Number 2 (2022)
Copyright© 2022 Ihwighwy & Ottuh. This is an open access article distributed under the Creative Commons Attribute License,
which permits unrestricted use, distribution, and reproduction in any medium, provided the original work is properly cited.
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Ethico-Religious Evaluation of Pre-Retirement Crisis of Pastors in The
Nigerian Baptist Convention
Jonathan Ovie Ihwighwu
Correspinding Authors’ Email: greatjonathan4all@yahoo.com
Department of Religious Studies and Philosophy,
Delta State University, Abraka, Delta State, Nigeria
Peter. O. O. Ottuh
Email: pottuh@delsu.edu.ng
Department of Religious Studies and Philosophy,
Delta State University, Abraka, Delta State, Nigeria
ORCID ID: http://orcid.org/0000-0002-3587-7537
Abstract
The study focuses on the ethico-religious assessment of the pastors who worked for the Nigerian
Baptist Convention (NBC) and having retirement dilemma. All Baptist associations in the Ethiope-
Delta Baptist Conference are included in the sampled study population. The Ethiope-Delta Baptist
Conference serves Okpe, Sapele, Ughelli North, Warri North, Ethiope-East, and Ethiope-West
local government areas in Delta State. In these six local government units, which are dispersed
over numerous towns and cities in the aforementioned territories, there are over 226 Baptist
churches and 11 Baptist Associations. The study included both qualitative and quantitative
methods of inquiry. Expository, evaluative, phenomenological, and critical-analytical techniques
are also used in this study. The above methods used in this study make it possible to fully evaluate
the relevance, significance, and application of ethico-religious arguments about Baptist pastors’
pre-retirement and their situations in the study area. To substantiate these claims, both primary and
secondary sources are also employed. The data for the study were gathered using the
phenomenological approach, participant observation, and questionnaires. The research as well as
the discussion in this research fall under two main topics: Baptist pastors’ pre-retirement
challenges and ethical-religious responses to retired pastors’ dilemmas. According to the study,
pastors’ pre-retirement issues are most prevalent in rural Baptist churches. The study also found
that, despite the NBC’s goal of ensuring quick payment of pastors’ retirement benefit premiums,
churches do not fully cooperate in terms of making their corresponding percentage contributions.
Keywords: Ethico-Religious Evaluation; Pre-Retirement Crisis; Nigerian Baptist Convention;
Ethiope-Delta Baptist Conference.
INTRODUCTION
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Many Baptist pastors, as well as those from other faiths, today lack the financial means to
retire at customary ages and maintain their standard of living (Vanderbloemen & Bird 2020).
Because risk and accountability have migrated from the Convention and congregations to
individual pastors, resolving this situation is a big concern. Pastors appear to be an outlier when it
comes to facing a retirement security dilemma. They are often regarded as intelligent and
economical by their parishioners. Some church members may believe that their low wages are
sufficient to keep them going. During their pastoral vocations, most pastors are not usually
provided with housing or other necessities. Many people, however, find themselves in a financial
bind when they near or achieve retirement, owing to obstacles that sometimes outnumber those
faced by other professionals (Aaron¸2010; Umukoro et al., 2020). Some are struggling to make
ends meet due to a lack of home equity and a pension, while others are staying on the job longer
out of dread of the unknown. The problem is not simply a lack of remuneration or retirement
benefits; it is also a lack of financial literacy among pastors, who must take care of their personal
affairs or risk becoming bankrupt (Sabri¸2011). Even though the study may not be a true reflection
of how the Nigerian Baptist Convention plans for and handles retirement, it is surprising that so
few congregations care about their pastors’ golden years and help them out.
The study focuses on the ethico-religious evaluation of the pre-retirement crisis of pastors
who served under the Nigerian Baptist Convention (NBC). Though the study is about retiring and
retired pastors of the Nigerian Baptist Convention, it is not out to study the whole convention. All
Baptist Associations in the Ethiope-Delta Baptist Conference are included in the sampled study
population. The Ethiope-Delta Baptist Conference now serves Okpe, Sapele, Ughelli North, Warri
North, Ethiope-East, and Ethiope-West local government areas in Delta State. In these six local
government units, which are dispersed over numerous towns and cities in the aforementioned
territories, there are over 226 Baptist churches and 11 Baptist Associations. The main objective of
this study is to evaluate the ethico-religious value of the pre-retirement crisis of pastors in the
Nigerian Baptist Convention (NBC). The specific objectives of this study are to:
1. Examine what retirement means in general and how it applies to the Nigerian Baptist
Convention;
2. Conduct an ethical and religious analysis of the Nigerian Baptist Convention’s workers
retirement policy and its implications for pastors
3. Identify the areas of challenges faced by Baptist pastors in their pre-retirement, retirement,
and post-retirement periods; and
4. Explore biblical and ethical principles to reaffirm the imperativeness of ensuring the
welfare of Nigerian Baptist Convention pastors before, during, and after retirement.
The Nigerian Baptist Convention (NBC)
The Nigerian Baptist Convention must be defined for the purpose of this study.
Furthermore, knowing the identity of the Nigerian Baptist Convention is so important that it should
encourage a new, positive outlook on the welfare of her retired pastors. The Southern Baptist
Convention of America (SBC) designated Rev. Thomas Jefferson Bowen as the first missionary
to Nigeria in 1849 (Oluleye, 2019). He landed at the Nigerian city of Badagry on August 5, 1850
(Ajayi¸2011).
Beginning in 1914, Baptist activity began a new era marked by fresh ideas, significant
development, geographic expansion, the establishment of new institutions and organisations, a rise
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in mission work, and the execution of a remarkably effective financial support strategy (Porter,
2004). An increase in members and baptised converts was a key aspect of the mission effort at this
time. As a Baptist community was created, it helped to develop sister churches and preaching
stations, which allowed it to spread its tentacles throughout the area. The Convention is therefore
an offspring of and a consequence of the Southern Baptist Convention (SBC), USA.
The Nigerian Baptist Convention is made up of Baptist churches and Christians who have
voluntarily joined together in order to promote the gospel cooperatively. They are united by
common tenets of faith both inside and outside of Nigeria (Afolaranmi, 2016). The president (now
known as the “chairman”) serves as the NBC’s ceremonial leader, while the general secretary
serves as its administrative and executive head (now named “Convention president”). He serves
as the convention’s chief financial officer.
The Convention serves as the governing body for all Baptist congregations in Nigeria in
addition to advocating for the denomination’s interests with governments, regional, national, and
international ecumenical organisations, the Baptist World Alliance, and its regional body, the All
Africa Baptist Fellowship. The main goal of the churches that make up the Convention is to carry
out the Great Commission (Olatoyan¸2011). Congregations are made up of specific church
members. Hence, the Convention is owned by the churches. For the avoidance of confusion, the
convention’s officials do not possess the convention; rather, they are only acting on behalf of the
churches, the conference’s owners, who mandate that it be managed on their behalf. Because of
this, the Convention-in-Session must choose and appoint the Convention’s officers. The NBC also
exists to help and encourage churches in their ministries of outreach, member training and
development, church planting and growth, and ministerial and other worker training and relief.
The Convention Cooperation Program was started in 1925 by the Southern Baptist
Convention of the United States and was later modified and accepted by the NBC (Brackney 2009).
It is a system in which each Christian pays their local church their tithes and offerings, and the
local church voluntarily contributes to the Convention (or Union in certain countries) a
predetermined portion of its undesignated revenue as a member of the Convention (NBC
Cooperative Program, 2021). This may, of course, be extended to other important groups within
the convention that cover a smaller area, including organisations and conferences. As agreed upon
by member churches to further the Great Commission in Matthew 28:19–20, the funds contributed
to the Convention by member churches are used to achieve the proclaimed goals of the Convention
(Kristilere, 2014).
Since 1972, congregations have chosen to donate 20% of their undesignated money—that
is, cash not designated for the church building, pastorium, organ, etc.—to the NBC (Ottuh &
Ihwighwu, 2021). Throughout the years, other percentages have been used. Moreover, according
to Ottuh and Ihwighwu (2021) they contribute 5% to the association and 5% or 7% to the
conference. As a consequence, the Baptist churches pool their resources and work together to
accomplish far more than they could possibly do separately. NBC uses the 20% of religious
donations it receives to pay for the following things:
1. Missions and vandalism, including support for both home and foreign missionaries.
2. Theological training.
3. Member nurturing and development.
4. Management of retirement benefits for pastoral and other personnel.
5. Management, which includes maintenance and utilities.
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The Executive Committee (EC) of the Convention develops a budget with the assistance
of its budget committee each year and submits it for approval to the Convention-in-Session. The
messengers to the annual session of the Convention approve the budget, which is subsequently
overseen by the executives (Adedoyin, 2005). No budget has ever been carried out without the
consent of the Convention-in-Session. Once a year, messengers also present and approve an
audited account.
The Nigerian Baptist Convention (NBC) conference is known as the Ethiope-Delta Baptist
Conference (EDBC or “the conference”). The Anioma-Delta Baptist Conference (ADBC), the
Ethiope-Delta Baptist Conference (EDBC), and the Providence Delta Baptist Conference were
created on June 4, 2014, after the original Delta State Baptist Conference (DSBC) was split into
three conferences (PDBC). The three conferences were introduced on the same day under the
direction of Rev. Gideon O. Oyibo, the newly reformed conference president. The Ethiope-Delta
Baptist Conference’s main office is in Amukpe-Sapele, Delta State. Six Delta State local
government areas are served by the eleven (11) Baptist Associations and two hundred and twenty-
six (226) Baptist congregations that make up the Ethiope-Delta Baptist Conference (EDBC).
METHOD
Both qualitative and quantitative approaches of investigation were used in the study. This
study specifically employed the expository, evaluative, phenomenological, and critical-analytical
methodologies. The expository approach offered a structure for outlining, clarifying, debating, and
spreading information about the moral and spiritual ramifications of outsourcing pastors’
retirement and financial difficulties. This research’s evaluation method enables it to thoroughly
assess the validity, importance, and applicability of ethico-religious arguments about the
retirement of Baptist pastors and their circumstances in the study region. Both primary and
secondary sources were used to support these claims. Using participant observation and
questionnaires, the phenomenological method is used to gather the data for the study.
In order to extract both ethical and religious opinions, the poll was stratified. It is expected
that a representative sample of respondents will express divergent opinions on the same subject
given the size of the study population. The responses were gathered and analysed using
straightforward percentages, based on the explicit supposition that people have a nature or a set of
universally shared essential characteristics that are knowable by reason, that should never be
transgressed in moral activity, and that give rise to specific and immutable moral norms.
In addition to primary data sources, secondary data sources were also heavily employed.
The background material about outsourcing pastors’ retirement provided by secondary literary
sources helped to develop the main argument of the thesis statement. The research made significant
use of a variety of publications, including books, essays, magazines, newspapers, internet blogs,
and podcasts.
Research Design
Secondary sources from the internet and archives were utilized in this work. Unstructured
interviews with a group of participants (clergy and laity) whose participation, expertise, and
experience would be useful to the study served as the study’s primary method. A collection of
surveys was made. Baptist pastors in the research area—both active and retired—and churchgoers
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received a total of 550 questionnaires. The questionnaire is divided into parts A and B. While
Section B will contain question items that are essential to answering the ten (10) research
questions, Section A will be set up to gather personal information from responders. The questions
in Section B are intended to generate responses of Agree (A), Disagree (D), and Undecided (U).
Copies of the survey were distributed with the assistance of some hired research assistants.
Although focusing on retiring and retired pastors of the Nigerian Baptist Convention, the
research does not aim to examine the entire association. All Baptist associations affiliated with the
Ethiopia-Delta Baptist Conference in the Convention’s southeast made up the sampled research
population. The Ethiope-Delta Baptist Conference now serves Okpe, Sapele, Ughelli North, Warri
North, Ethiope-East, and Ethiope-West Local Government Areas in Delta State. In these six local
government units, which are dispersed over numerous towns and cities in the aforementioned
territories, there are over 226 Baptist churches and 11 Baptist Associations.
S/No
Association
Local Govt.
Area
No. of
churches
1
Abraka Baptist Association
Ethiope East
22
2
Agbon Baptist Association
Ethiope East
18
3
Amukpe Baptist Association
Sapele
19
4
Eku Baptist Association
Ethiope East
24
5
Idjerhe Baptist Association
Ethiope West
21
6
Oghara Baptist Association
Ethiope West
20
7
Okpe Baptist Association
Okpe
18
8
Oke Central Baptist Association
Okpe
22
9
Orogun Baptist Association
Ughelli South
10
10
Riverine Baptist Association
Warri South
19
11
Sapele Baptist Association
Sapele
19
Total
11
6
226
Population and Sample
The Ethiope-Delta Baptist Conference’s retiring and retired pastors made up the study’s
sample. In order to do this, the participants for the research were selected from these regions,
including the Baptist associations and churches, where the conference is located. A straightforward
random sample technique was applied for this survey inquiry. The distribution of the
questionnaires was as follows:
Target
No. of
Questionnaire
Administered
No of Questionnaire
Retrieved
Abraka Baptist Association
50
41
Agbon Baptist Association
50
41
Amukpe Baptist Association
50
41
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Eku Baptist Association
50
41
Idjerhe Baptist Association
50
41
Oghara Baptist Association
50
41
Okpe Baptist Association
50
41
Oke Central Baptist Association
50
41
Orogun Baptist Association
50
41
Riverine Baptist Association
50
41
Sapele Baptist Association
50
41
Total
550
451
Data Analysis Technique
451 copies of the questionnaire that were intended to be correctly filled out served as the
basis for the analysis. The information gathered from the surveys will be analysed using
straightforward percentages. Following is the formula:
Number of Responses 100
_________________________ X __________
Total No. of Respondents 1
FINDINGS AND DISCUSSION
Demographic Distribution of Respondents
The tables below display and provide commentary on the demographic breakdown of survey
participants.
Table 1. Sex of respondents
Variable
No
Percentile
Male
404
89.6
Female
47
10.4
Total
451
100
Sex of respondents
The replies about the respondents’ gender are shown in Table 1 above. In terms of gender, there
were 404 respondents, or 89.6% of the total, who were male and 47 respondents, or 10.4%, who
were female.
Table 2. Age of respondents
Variable
No
Percentile
18-30yrs
28
6.2
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31-45yrs
264
58.5
46-60yrs
99
22
61yrs above
60
13.3
Baptist Pastors’ Pre-Retirement Challenges
Contrary to what is intended, the convention does not ensure that the pastor’s retirement
benefit premium is paid on time. Also, most churches do not adhere to the regulations in this area.
They have not received the necessary support to guarantee that the pastors have retirement homes
from either the churches or the organisations where they have worked.
Table 3. Baptist pastors’ pre-retirement challenges
The replies to the questions on the difficulties facing Baptist pastors prior to retirement are shown
in Table 3 above. A total of 384 respondents, or 85.1%, agreed with the assertion that “Baptist
pastors do not contribute to their retirement system,” whereas 39 of the total respondents, or 8.7%,
disagreed with the statement. Yet, 28 respondents—or 6.2% of the entire sample—were unsure. A
total of 391 respondents, or 86.7%, agreed with the statement “that churches do not pay to their
pastors’ retirement system,” whereas 48 of the total respondents, or 10.6%, disagreed with it. The
number of respondents who were unsure, 12, was 12, or 2.7% of the total responses. A total of 375
respondents, or 83.2%, agreed with the assertion that “most pastors do not have personal life
savings prior to their retirement,” whereas 39 respondents, or 8.6%, disagreed with the statement.
37 respondents, or 8.2% of the total respondents, were nonetheless unsure.
Like other clergy, Baptist pastors are frequently praised by their flock for their intelligence
and economy. Although they are poor, their pay is nevertheless enough to meet costs. Several of
them obtain housing as a benefit of their employment. Many people, even those who are nearing
retirement, find themselves in a financial jam because of challenges that occasionally surpass those
experienced by other professions. Some pastors are struggling to keep up, while others are working
longer hours since they sometimes do not have homes or pensions. A retired Baptist pastor who
lectures at a Baptist seminary provides an example, claiming that the basis of the problem is not
merely restricted compensation or retirement benefits (Okungbowa, interview, 2023). People who
should be managing their personal finances but fail to do so run the risk of getting into serious
Variable
Agree
Disagree
Undecided
No
Percentile
No
Percentile
No
Percentile
Most Baptist pastors do not
contribute to their retirement
scheme
384
85.1
39
8.7
28
6.2
Most churches do not
contribute to their pastors’
retirement scheme
391
86.7
48
10.6
12
2.7
Most pastors do not have
personal life-savings prior to
their retirement
375
83.2
39
8.6
37
8.2
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debt. According to him, the clergy are so focused on the afterlife, but they should know more about
planning for life after work.
Uje, a different Baptist preacher, claims that because of his dire financial situation, he never
imagined being able to retire. After 30 years at the ministry, he only earns 65 000 naira per month,
with retirement money included. He claims he did not enter this profession with the intention of
becoming rich. He continued by saying that he entered this line of work believing that the church
and the congregations he served would take care of him, only to discover that when he reached the
end of the road, he was no longer taken care of. Several Baptist ministers admit to harbouring some
bitterness towards both the church, which provided them with pitiful pensions, and the “greedy”
hedge firms, which improperly handled their finances (Eribo, interview, 2023).
Around 13% of respondents claimed they did not get any retirement benefits from their
churches, which is in contrast to the majority of pastors who say that many churches contribute
very little to their retirement plans. The result is that many people have noticed that when pastors
near retirement, they suddenly find they are behind (Efedakpo, interview, 2023). They might be in
big trouble, particularly if they attend small churches. The issue is particularly severe in rural
Baptist churches because of the elderly demographic, limited size, and financial hardships brought
on by declining congregations. Many pastors are unable to pay for their pensions even as they near
retirement. Collaborating with Ottuh and Aitufe (2014), it could be said that all the above factors
are the direct or indirect consequences of the insecurity and social and economic challenges
experienced in the Nigerian nation, from which the churches and pastors are not exempted.
For instance, some Baptist pastors in small-town churches think of themselves as anomalies
because their congregations are not thriving. Yet they feel that because their compensation package
includes money that they must pay out for things like work-related travel and other professional
expenses, many of their peers really receive less than the minimum wage. In rural places, retired
clergy and their wives regularly struggle to put food on the table while also coping with foreclosure
and exorbitant medical costs, according to Emokpe (interview, 2022). So, he claims that having a
distaste for money problems paired with a belief that God would take care of things might be
harmful when it comes to making arrangements for retirement.
According to Akpoigbe, moderate to progressive clergy in particular have a tendency to
see money as a temptation that would result in serious problems (interview, 2022). They do not
have any savings when they reach retirement age. Ministers and other members of the profession
have long held the belief that God will provide for their retirement needs. As a result, many have
neglected to make any retirement plans. When pastors are unprepared, it affects the people they
pastor or counsel both publicly and privately, as well as others outside the church. Yet, it is
acceptable for clergy to seek advice from a qualified financial advisor regarding their own
retirement security.
It is not unimportant for pastors to start planning for retirement the moment they start
working. In other words, it is not a good idea to put off retirement planning until after reaching the
mandatory retirement age of 65. The truth is that if the issue of retirement has been taken into
consideration well in advance, it is possible to significantly reduce the anxiety associated with
retirement to manageable proportions. The goal of retirement planning is to give employees a time
frame by which they can evaluate the steps they have taken to ensure a comfortable and easy
retirement while still employed. In order to be able to look confidently and with hope into the
future, a worker must amass enough savings during their active working life. These savings must
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also mature in a timely manner. As a result, one’s quality of life in retirement is, in large part,
directly influenced by the sacrifices they make now and the type of pension plan they opt for.
For efficient personal retirement planning, the stages of retirement planning must be taken
into account. Retirement planning often involves four stages. They consist of pre-pension
planning, pension planning, implementation of the pension plan, and consolidation of the pension.
In this period, young workers typically do not have significant concerns about pension and
retirement-related matters. This is due to the fact that many individuals prefer to concentrate their
efforts on acquiring transportable personal assets at the start of their professions. Given that the
average retirement age is 60, rational, active employees should begin thinking about retiring in the
second half of their legal working years. Ghanaian employees in their 50s and 60s aim to raise
their retirement fund investments at this time in order to earn pension payouts that are larger than
normal when they retire. Now, the logical individual tries to get a personal loan, insurance, other
long-term financial assets, and businesses that create money. In Ghana and many other nations,
forced retirement will take place within the next ten years.
While making retirement plans, one of the most important choices you must make is
between defined benefit and defined contribution pension plans. A defined benefit pension system
provides a definite payment at retirement in accordance with a predefined formula that often
depends on an employee’s income, age at retirement, and the number of years of employment for
which contributions were made to the plan. This shows that a defined-benefit pension plan is not
dependent on the performance of investments. A defined contribution retirement plan provides a
payment at retirement based on the amount of contributions made and the effectiveness of the
investment vehicles used. The amount that each worker will get upon retiring from active
employment depends in large part on the amount they have contributed, the macroeconomic
performance, and the expertise of the fund managers.
Ethico-Religious Response to retired pastors’ dilemmas
Table 4. Ethico-religious crisis of retired pastors of the Convention
Variable
Agree
Disagree
Undecided
No
Percentile
No
Percentile
No
Percentile
The Nigerian Baptist
Convention (NBC)
retirement policy for pastors
does not conform to the
Biblical standard of pastoral
welfare
96
21.3
268
59.4
87
19.3
The Convention and
churches’ failure to provide
for their pastors’ welfare at
retirement amount to an
abuse and disrespect for the
pastors’ human dignities
336
74.5
80
17.6
35
7.8
The current NBC retirement
policy and pension scheme
for pastors are human-
276
61.2
111
24.6
64
14.2
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The replies to the questions on the ethico-religious crises of retired pastors of the
Convention are shown in Table 4. A total of 96 respondents, or 21.3%, agreed with the statement
that “The Nigerian Baptist Convention’s (NBC) retirement policy for pastors does not fit the
Biblical ideal of pastoral welfare,” while 268 respondents, or 59.4%, disagreed with the statement.
Yet, 19.3% of the total replies, or 87 people, were unsure. A total of 336 respondents, or 74.5%,
agreed with the statement that “the Convention and churches’ inability to care for their pastors’
welfare upon retirement constitute an abuse and disdain for the pastors’ human dignities,” while
80 respondents, or 17.6%, disagreed with the statement. The number of respondents who were
unsure, 36, was 7.9% of the total.
A total of 276 respondents, or 61.2%, agreed with the statement that “the current NBC
retirement policy and pension plan for pastors are human-centered, realistic, goal-seeking in
nature, situational, and contextual,” whereas 111 respondents, or 24.6%, disagreed with the
statement. Yet, 64 respondents—or 14.2% of the total respondents—were unsure. A total of 376
respondents, or 83.4%, agreed with the statement that “ethically and religiously, the Convention
and most churches and their members exhibit serious attitude changes (less love, distance
relationships, less affection, less attention, less respect, etc.) towards their pastors after retirement;
42 respondents, or 9.3%, disagreed with the statement. On the other hand, 33 respondents, or 7.3%
of the total, were unsure.
Table 5. Statistical data
Discussion
The Convention’s and congregations’ perspectives on pastor retirement can be assessed
using prudential personlist ethics, which includes teleological, utilitarian, and deontological ethics.
According to Ottuh (2021), prudential personalist ethics is an ethical framework that is pragmatic,
goal-oriented in nature, situational, and contextual. A special and significant transition occurs
centred, practical, goal-
seeking in character,
situational, and contextual
Ethically and religiously, the
Convention and most
churches and members
exhibit serious attitudinal
changes (less love, distance
relationship, less affection,
less attention, less respect,
etc.) toward their pastors after
retirement
376
83.4
42
9.3
33
7.3
Variable
No
Percentile
Agree
1084
60.1
Disagree
501
27.8
Undecided
219
12.1
Total
1804
100
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when a pastor leaves the ministry. This shift affects the pastor, his or her family, the staff, and the
congregation. Although it is understood that customer satisfaction and autonomy are fundamental
principles, they are not rated in importance. When two or more ethical principles apply to a
situation, but these principles support different courses of action, an ethical conflict or dilemma
results. According to Ottuh and Idjakpo (2021), ethics refers to the principles that determine
whether a behaviour is good or bad, constructive or destructive.
In the public sector, ethics refers to moral standards with a solid foundation that outline
what employees should do (Rohr, 2017). The set of processes, regulations, and policies that control
public service organisations is referred to as good corporate governance. In order to achieve its
goals and objectives in a way that increases the value of the department or ministry and eventually
benefits all stakeholders, they outline how the organisation should be led or managed. A crucial
element of effective corporate governance is accountability. A public employee or department
must record their acts, take responsibility for them, and clearly reveal the results in order to be held
accountable.
Moral philosophy, also known as normative ethics and moral theory, is the study of what
decides whether an action is good or wicked (Anderson, 1999). One may turn to these theories for
a general moral standard when faced with moral conundrums. There are several ethical lines, each
with its own set of ethical issues. The two most popular normative theories are deontological ethics
and teleological consequentialism, particularly utilitarianism (in particular, Kantianism). Any
justifiable moral evaluation of a specific action, according to consequentialist moral theories, must
begin with its effects (Crisp, 2015). Consequently, from a consequentialist perspective, an action
is morally right if it results in a good result, or consequence. Utilitarianism, a kind of
consequentialist ethics, puts an emphasis on utility. The utilitarian viewpoint holds that a deed’s
moral value is solely determined by how much satisfaction or pleasure it brings to other people as
a whole.
The term “duty- or obligation-based ethics” is frequently used to describe deontological
ethics (Mouton, et al., 2013). Since they hold that moral standards “bond you to your duty,”
deontologists place more emphasis on the rightness or wrongness of acts than on the rightness or
wrongness of the outcomes of those actions. When judging the moral worth of a particular conduct,
deontological ethics considers our adherence to principles rather than the outcomes of that
behavior. Kanterianism (also known as Kantian ethical theory) is a deontological ethical
philosophy that places less emphasis on sentiments or ultimate goals (Hand¸2022). The key idea
is “obligation,” or what one should do in specific situations. The staff members of public
institutions must adhere to a set of ethical guidelines. These principles are frequently referred to
as “moral laws” (Out & Enyia, 2015; Otu, 2018; Otu & Nabiebu, 2022). Both the public and
commercial sectors apply a variety of ethical management ideas. When it comes to reporting
wrongdoing, employees need to be informed of their rights (Alobo & Nabiebu, 2022; Otu &
Nabiebu, 2022). In other word, when pastors’ as employees are not informed of their rights it
amounts to their human rights violations. For Ottuh and Erhabor (2022), any act that tends to
violate or abuse human rights and freedom is anti-human and anti-society. Many actions can be
taken to promote moral conduct.
The Convention’s and the churches’ stances on teleology, utilitarianism, and deontology
may have an impact on a pastor’s decision to resign. A special and significant transition occurs
when a pastor leaves the ministry. This shift affects the pastor, his or her family, the staff, and the
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congregation. The pastor and congregational leadership have the opportunity to manage the
transition by jointly planning for it. It also serves as the initial step in partnering to do their best
work in ministry in the next few months or years. Too frequently, the pastor’s retirement is handled
in a secretive, closed-off, and wait-and-see manner. Also, the pastor talks about retiring with their
friends, family, and close coworkers but not with top church leaders out of concern of seeming to
be a lame duck.
By creating and implementing a transition plan for the church and the departing pastor, a
strong foundation for service is formed. By providing guidance for the vital ministry that will
continue in the months preceding the pastor’s retirement date, a transition plan provides the pastor
and congregational leaders leadership over the transition and prevents the pastor from becoming a
“lame duck” (Weese & Crabtree, 2004). Without a strategy in place, the pastor is left to wait and
watch what transpires when the retirement date is made public.
What are some of the most ethical approaches to retirement management and planning for
a pastor and his flock? Several definitions of ethical principles state that they respect human life,
keep their word, are truthful, and defend the law (Otu & Mohammed, 2009; Dorothy & Otu, 2012).
The legal system protects these societal norms (Stahn, 2017). Although it is acknowledged that
autonomy and client pleasure are key values, they are not given a priority ranking. An ethical
conflict or dilemma arises when one or more ethical principles are applicable to a circumstance
yet these principles support alternative courses of conduct. The following are the moral guidelines:
1. Encouraging pastors’ health and wellbeing
Supporting pastors’ health and wellness as well as avoiding or eliminating hazards from
their path can make them better off. It could be challenging to decide what is “great” or “perfect”
in a certain circumstance. It is critical to differentiate between the churches’ and pastors’
viewpoints on what is advantageous as a starting point for selecting the proper course of action. A
retired pastor may sometimes find it difficult to weigh the pros and cons of various welfare options.
2. Life must be honored.
Respect for life presumes that human life is precious and should be treated with respect,
care, and consideration (Kass, 2002). The idea of respect for life also takes into account the quality
of life. It could be challenging to distinguish what comprises human life from what society values,
wants, and protects in terms of human life. Despite the significance of being conscious of one’s
own personal views, it is also challenging for churches, pastors, and other religious institutions to
be open about their own convictions respecting human life. Therefore, churches and other religious
institutions must take all practical measures to preserve human life, especially that of pastors who
have sacrificed their lives for the sake of others. If enough assistance is not provided for pastors
before and after retirement, their lives will be miserable and their quality of life will be questioned,
which will discourage aspiring pastors.
3. Reliability
Truthfulness is defined as speaking or doing something without intending to mislead.
Truthfulness also means providing pastors with enough knowledge to make sure they are educated.
Omissions and false information are equally untrue. Because they were unaware of the intricacies
of their post-retirement concerns, the majority of congregations used to think that departing pastors
were okay. Sadly, the churches do not adhere to the convention’s standards or suggestions on
pastor retirement. Even the Convention does not check on or keep track of the church’s adherence
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to its rules in this regard. Honesty builds trust, and trust is essential for the therapeutic relationship
between the convention, churches, and pastors.
4. Relativity
In this situation, fairness means allocating welfare funds in accordance with defensible human-
related criteria. This submission collaborates with Ottuh, Ottuh, and Aitufe’s (2014) position,
which affirms equal treatment for all humans in terms of equitable distribution of societal
resources. According to NBC standards, all pastors working under her are entitled to pension
benefits and medical attention. It is challenging to decide who gets aid and what kind of support
they receive, however, since welfare resources are few.
5. Reviewing years of ministry
As the pastor considers his or her years of service, he or she should assess his or her
requirements for financial support, personal health and stamina, family needs, personal goals, and
what the church needs in terms of pastoral leadership.
6. Useful consultation
According to Ottuh and Jemegbe (2020), communication in religion has the potential to
positively integrate adherents and society. In this sense, the pastor should communicate with their
family, main support network, denominational authorities, or respected members of the
congregation or convention before retiring. Keeping track of any deadlines set by his or her
denomination or pension plan is part of this.
7. Plan how you are going to say farewell.
Give thanks to churchgoers; ask for forgiveness and receive it; and deal with staff issues
before you leave. It is also essential that the congregation and the pastor recognize and feel their
pain. The congregation of the leaving pastor should not develop unhealthy dependencies. When
the pastor left his position, the pastoral link ended. After you go, you will not be the pastor
anymore. There may not be any further compensation or recognition for you as you would not be
performing their baptisms, marriages, or funerals any more.
8. Openness to Communication
A pastor’s retirement is a distinctive and significant change for many individuals. It
demands open, honest communication. An effective transition plan enables the pastor and church
leaders to work together in organising and managing the pastor’s ministry as he approaches
retirement and establishing the groundwork for the congregation as it gets ready to welcome a new
pastor (Rich, 2010; Ottuh & Jemegbe, 2020).
9. You need to pray.
The Bible instructs us to “remember your leaders who taught you the word of God, think
about all the good that has come from their lives, and be inspired by their faith” (Hebrews 13:7).
The church should pray for the emotional health, physical stamina, and spiritual health of retiring
pastors because the Lord hears people’s prayers and cares about their leaders.
10. Motivation
Any pastor who has worked in full-time ministry for even a short period of time will tell
you that it is one of the most isolating occupations. Hearing church members discuss how their
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ministry has affected their lives, what they have learned, and how the Lord is developing them is
energizing. It provides tremendous heart encouragement to the preacher (Jeremiah 3:15).
11. Love
The church has a duty to show love to those who labour in the Lord’s vineyard
(Thessalonians 5:12–13). Being a priest is comparable to being a parent. Together, work, vocation,
passion, and responsibility become one.
12. Gratitude
The Bible states that the church should honour those who serve as leaders in the Lord’s
work because they toil mightily to provide the congregation with spiritual direction (1
Thessalonians 5:12–13). If this is recognized, they will feel valued and loved by the church.
The aforementioned ethical frameworks are intended to support clergy and religious
organisations in identifying and resolving moral dilemmas resulting from retirement-related
issues. Pastors and their employers would not be able to handle every situation on their own;
therefore, depending on the situation, they will need to search for assistance and apply their best
judgement. If there is continuing discussion of the ethical issues and conflicts related to pastors’
retirement plans, it will be simpler for both employers (churches) and employees (pastors) to
understand and resolve new ethical quandaries that arise from retirement plans.
This study suggests that the church’s attitude towards retirement has lately shifted. While
the bulk of the congregations that are members of NBC do not follow it, NBC has a policy
regarding pastor retirement. The Convention, however, has not successfully ensured that the
churches and organisations under its supervision are abiding by the policy. The essential retirement
preparations have also been disregarded by a number of Baptist pastors who are retiring. There are
additional special considerations that come into play with clergy retirement in addition to financial
concerns that might create worry before or during retirement. When a priest retires, moving from
the pulpit to the pew might have significant consequences, such as possible identity and status loss,
abandoning church-provided housing, downsizing to a smaller home, or leaving the congregation.
The majority of members and leaders concur that after many years of service and after
reaching a particular age, a person is entitled to a new stage in life, regardless of whether a pastor
serves the church for the remainder of his or her life. Saying goodbye to church work may not be
seen as a sign that one has progressively lost the sense of calling that kept them going when one is
60 (or 65), or even later if one is in excellent health and has plenty of energy and ambitions. Even
if people disagree with their pastor’s decision to resign, they very rarely hold them responsible.
CONCLUSION
Pastors should be protected in their right to retire by the churches and other organisations
of faith. Nobody should be compelled to work past the age at which they choose to retire because
of their religious beliefs. Also, it shouldn’t be someone who returns from retirement under heavy
resistance since they could cave out of loyalty. As a matter of personal preference, a retiree should
be allowed to do anything they like. Bless them if they appear content to perform certain church
obligations; if they decide not to take any pastoral or other responsibilities, which are also good
since retirement grants you complete control over your time. The moral ideals of welfare, fairness,
truthfulness, and respect for human life must also be used by churches and denominations when
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dealing with retiring pastors. Retired pastors can get beyond their various retirement challenges
provided their denominations and churches follow the aforementioned ethical norms.
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