I have been trying to put words to an emerging company of people I keep encountering. And in this short essay I will do my best to unpack some core thoughts around what I am witnessing, and daringly, give it a name – metapastoring.

Many would shudder at the inclusion of ‘pastor’ in the descriptor ‘metapastor’, even though their lives are hallmarked with deep shepherding practices. In some cases, these people were church pastors, by title, but no longer want to live under the expectations of what that gives rise to; nor are they comfortable claiming office to a church-based role suited better to others. On the other hand, some may have never wanted to be ordained as church-based ministers. Regardless, these metapastors would, by no means be judgemental, violent, or bitter towards those that are pastors in local congregations. In fact, many metapastors have either attempted or strongly considered becoming a local church Pastor, Minister, or Reverend – but something of them, or in them, didn’t align with what these roles and systems required of them. Lest we forget, the exclusion criteria to being ordained are broad across denominations.

The term meta-pastor (with a hyphen) is sometimes used to describe a person who guides and steers others from a distance – usually a digital distance: online. It might also be a person who works at a church and looks after an online meta-church congregation. With the online spaces and large tech companies hijacking the term ‘meta’, you can see how the hyphenated term meta-pastor has been loosely used in this context.

I think this use of the prefix ‘meta’ is too restrictive for what I have in mind, and I am beginning to despise the absurdity of relational or philosophical terms being cheapened in tech-terms like ‘metaverse’ [vomit]. All that said, I can think of many great podcasters and their guests that have made their ways into my heart, via my earbuds. For this, I am grateful. However, I just don’t know if podcasters, or church-streamers, deserve the term ‘pastor’, when – to borrow a biblical metaphor – most don’t know their sheep by name. Call them meta-teachers, or meta-messengers (evangelists), if you must.

There you have it, I am unhyphenating the term meta-pastor and bringing it back into the tangible, relational world. You’re welcome.

But the word-nerdery isn’t finished, so feel free to skip this next paragraph if your brain hurts already.

I’m suggesting we might think of the prefix ‘meta’ in two ways. Firstly, in the same way meta is used in words like metamorphosis or metabolism. In these words, meta signifies a change, alteration or alternation. (Metamorphosis is a change in form. Metabolism is a chemical change.) Secondly, in the way that meta is used to denote something after or behind, like in the words metamodern, metagenesis, or metaphysics. The prefix setting I don’t want you to attach to the prefix meta is one that points to how meta is used to denote higher levels or self-referential use. In other words, metapastors are not to be thought of as pastors above pastors, pastors of pastors, or the study of pastors. In fact, at their core, I would argue that metapastors have an aversion to hierarchy and grand schemas.

Words shape worlds, so thanks for hanging in there. English class is dismissed.

What then is a metapastor, if they are both altered pastors or after pastors, but not higher than (or lower than) standard church-based pastors? Well, I’m still trying to wrap words around what I am seeing emerge in these times. To save us another side-quest lesson around modernism, post-modernism, and metamodernism – oh, and developmental psychology etc. – I will throw my half-baked thought-cake on the counter now to see if something is worth tasting, or you have something to add.

Here we go!

Metapastors are far more interested in function, and less about form. In other words, they are busy being pastoral and have little concern about title or qualifications. Some are paid in these roles, others aren’t. I have met metapastors across age, race, and gender who work in business, healthcare, community services, homes, education, the arts, sports, or volunteer before and after retirement. They may be active parents, caregivers or grandparents too. Metapastors are everywhere. Their titles, roles, and reach are simply spaces for them to continue loving and serving others in a Christ-centered way.

Metapastors may have transitioned from traditional pastoral flock-care roles to broader community-focused caregiving roles. The world is full of people who once held official church-based titles and credentials. Now, for whatever reason, many find themselves pastorally fulfilled in other ways. Metapastors no longer need the endorsement or approval of a church board or governing body (nothing wrong with these things, by the way). Instead, metapastors find their permission internally and from The Eternal. They simply get on with the business of loving and caring for those before them, regardless of whether they belong to a church community, or not.

Metapastors (who were once church-based pastors) are comfortable with temporal settings. Metapastors hold time-commitments loosely. They would be content in leading a faith-based group for 6 days, 6 weeks, 6 months, or 6 years. I know of metapastors who took on the role of local church pastor and a short time later, the congregation dissipated. Some may see this as failure, particularly in capitalist societies where growth by numbers is valued. But those who are metapastoring find value in stories, in hearts, in truth-beyond-expectation. Metapastors understand maturity, death, and the universal principle that transformation happens in the in-between (liminal) and transitional seasons. As a metapastor once told me, they had learnt to be happy with contributing to a single loving link in the ‘chain of events’ in another’s life.

While we are on this topic of temporal settings and relationships, I think it is worth noting that this dynamic can be expressed in many settings, not just church-based. Metapastors may foster children, rescue animals, open their homes to foreigners and strangers, attend community movements for a short while, move in and out of workplaces, join social justice movements, host book clubs and art clubs, visit the sick, or experiment with different ways of bringing people together. They have moved beyond people-pleasing at their own expense and are more than happy to hand over leadership and responsibility to others.

Theologically speaking, metapastors are on a spectrum. Some metapastors sincerely hate theological debate, confessing that discussing doctrine and dogma creates unnecessary drama for them. They are more interested in just getting on with the work of loving people unconditionally. Then there are metapastors who feel they must reconcile some of their unconventional convictions within scripture and history. I suggest both ends of the spectrum are needed. I have noticed though, that like the metamodern approach to worldviews, metapastors are comfortable drawing from a vast history of thought and theology. For example, metapastors may adopt 15th century spiritual practices from the Jesuits (like examen prayer), hold to mystical union beliefs held by Eastern Orthodoxy in the 1st century (like theosis or panentheism), find deep embodied value in yoga movement, and be LGBTQIA+ affirming – they may even vote Republican, be of Chinese descent, and love WWE wrestling on TV. (Yep, I just broke your imagination). Metapastors do not see this ‘meta’ approach as unfaithfulness or heretical; instead, it is informed by love, care, conviction, experience, solidarity and compassion.

If you have read my book ‘Decenter Everything’ (2025), you will surely notice some overlap with the practice of decentric eldering – a term I unpack in the book. I think this overlap is unavoidable because both authentic elders and those who live as metapastors are committed to emotional, spiritual, and psychological maturity. They both understand the importance of listening over speaking; wisdom over knowledge; generosity over consumption; sober living over the denial of death; and accepting God over their image of God. I would just argue that decentric elders have been at it for a longer time and may not be followers of Christ, or the Christian tradition.

I have more emerging thoughts on metapastoring, but I will leave it here for now. I’m keen to know your thoughts and reflections.

Blessings
David Tensen