The global COVID-19 pandemic, which began around 2019, triggered a global public health crisis that fundamentally altered the functioning of every societal sphere, including religious life. As a response, governments instituted national ‘lock down’, which began in March 2020 in South Africa. Governments worldwide implemented unprecedented lockdowns and social distancing measures, leading to the suspension of in-person worship services and other communal religious activities (Pillay 2020). In response, many religious communities pivoted to online platforms for worship and community building (Mikoski 2025). However, this digital transition was not seamless, particularly in developing nations, where challenges like inadequate digital infrastructure and high data costs created significant barriers to online access (Baloyi & Pali 2022; Magezi & Magezi 2022; Matsveru & Matsveru 2025).

South Africa’s stringent lockdown measures had devastating socio-economic consequences, exacerbating pre-existing issues of unemployment and inequality. This crisis directly impacted household finances and, by extension, the local churches that rely on voluntary contributions for survival. The church, a core part of the South African social fabric, found itself in a paradoxical situation: its members, facing job losses and financial hardship, were the very people it depended on to continue its mission and community support (Ngcobo & Mashau 2022). This created a critical area of tension and research inquiry, with scholars largely agreeing that the pandemic negatively affected churches in various ways, including worship, fellowship and finances Magezi & Magezi 2022).

While the financial impact of COVID-19 on churches is acknowledged, there is a significant gap in empirical research that specifically explores the firsthand experiences of church pastors. The discussion of church finance often remains a taboo subject, yet it is the lifeblood of any ministry. This study addresses this underexplored dimension by focusing on the lived financial experiences and coping strategies of South African pastors during the pandemic. The research delves into the specific financial challenges faced by church leaders and the theological implications of these realities, which can provide insights into the church’s resilience and vulnerability during a major global crisis.

This study aims to contribute to addressing this significant gap by providing an in-depth, empirical perspective on how South African pastors navigated a crisis that simultaneously affected their personal income, their church’s financial health and their congregants’ ability to contribute. By exploring these realities, the study provides crucial insights into the interplay between theology and practical socio-economic realities. The findings of this research will serve as a valuable resource for theological education, pastoral training and church leadership, helping to prepare them for future crises and ensuring the long-term sustainability and relevance of Christian ministry.

The overall objective of this study was to explore the multi-faceted financial challenges and coping strategies of South African pastors during the COVID-19 pandemic. To achieve this, the following specific objectives were addressed:

This study employed a qualitative research design to provide an in-depth understanding of the lived experiences of South African pastors regarding money and ministry during the COVID-19 pandemic. A qualitative approach was chosen because it is best suited for exploring complex, nuanced human experiences in their natural setting (Leedy & Ormrod 2010; Zikmund et al. 2013). While quantitative methods are typically used for theory testing and measuring the frequency or magnitude of phenomena, a qualitative methodology is primarily theory generating, focusing on the construction of meaning from the participants’ perspectives.

This approach allowed the researcher to delve into the specific feelings, social contexts and coping strategies of the clergy – contextual depths that are captured differently than through numerical data. Consequently, the study aimed to answer ‘how’ and ‘what’ questions, prioritising the collection of rich, descriptive data over statistical generalisation.

Participants were selected using a combination of purposive and convenience sampling techniques. While convenience sampling helped to identify readily available participants, the primary method was purposive sampling, which ensured that participants were specifically chosen for their ability to provide rich, detailed information relevant to the study’s objectives (Zikmund et al. 2013). The selection criteria for participants were as follows:

The study included a diverse group of 25 pastors from various denominations across the Vaal Triangle area of South Africa, including Methodist (4), Roman Catholic (3), Baptist (5), Pentecostal (7) and independent (6). This denominational diversity was crucial for capturing a broad range of experiences and coping mechanisms. The sample size of 25 was considered appropriate for a qualitative study of this nature, as it was large enough to achieve a saturation of themes yet small enough to allow for deep, case-oriented analysis (Sendalowski 1995).

Data were collected through in-depth, one-on-one key informant interviews (KIIs). The use of KIIs was ideal for this study as it facilitated the collection of detailed, personal narratives and perspectives from church leaders. An interview guide was developed to steer the conversations, ensuring all key areas related to financial challenges, coping strategies and theological reflections were explored. The interview guide was piloted with a small group of Pastors to ensure the questions were clear, relevant and effective in eliciting the desired information.

All interviews were conducted in a private setting to ensure confidentiality and encourage open dialogue. With the participants’ permission, interviews were audio-recorded to ensure accuracy and capture nuances in tone and expression. The researchers also took field notes during the interviews to document initial impressions and key non-verbal cues. This triangulation of field notes and audio recordings ensured the thorough and accurate capture of data.

The collected data were analysed using thematic analysis, a flexible and powerful method for identifying, analysing and reporting patterns (themes) within qualitative data (Braun & Clarke 2006). The analysis followed a six-step process adapted from Braun and Clarke (2006):

Ethical approval for the study was obtained from the Theology Research Ethics Committee (TREC) of North-West University (ethics approval number: NWU-00763-21-A7). All participants were provided with a detailed consent form outlining the study’s purpose, their right to voluntarily participate or withdraw at any time without penalty and measures for ensuring confidentiality and anonymity. Before each interview, the consent form was verbally reviewed to ensure complete understanding. To protect participant privacy, all transcripts were letter coded (e.g. Pastor A, Pastor B) and stored in password-protected computer files. The transcribed data were also encrypted. In anticipation of potential emotional distress, a social worker was on standby to provide support, though their services were not ultimately required.

Many pastors indicated that the pandemic placed them in a very difficult financial position because their respective churches could no longer afford to pay the agreed salaries, given that some congregants had lost their jobs or taken salary cuts, so they were no longer able to give much to the church. Some ministries used to receive financial support from corporates, but it dwindled or stopped during the COVID-19 period, as most companies also faced constraints. Consequently, some pastors went for many months without salaries and relied on the generosity of a few well wishers. For instance:

Some pastors pointed out that congregants need to be motivated to give offerings every Sunday. However, during the pandemic, this was not possible because of the lockdown restrictions on public gatherings. Although some churches could meet virtually, they were also adversely affected, because it was difficult to collect contributions remotely, apart from the fact that the church members themselves were generally facing financial hardships. For instance:

Nevertheless, some churches encouraged their members to use internet banking to pay offerings. In such instances, the concerned churches could afford to pay some bills and continue running their various ministries. For instance, one pastor recounted the following:

New churches really struggled financially during the pandemic because most of their members had not yet been grounded in teachings pertaining to giving to the ministry. Another indicated that:

Although some churches managed to fund their programmes and activities during the pandemic, many of them experienced serious financial challenges to the extent that they minimised or stalled some church programmes. Most churches struggled to pay pastors’ salaries and bills related to running some other ministerial wings. Consequently, some church workers lost their jobs. A minister from Church Q described the financial difficulties that were experienced by his ministry:

Likewise:

Furthermore, one pastor noted that:

In a different way, another echoed the above challenges and further lamented that:

Most of the participants acknowledged that in times of crises, such as COVID-19, congregants would be more duty-bound to support their family members than the Church programmes. Without a doubt, many people lost their jobs or had their salaries adjusted downwards, as companies were preoccupied with surviving through the pandemic. Most families lost their beloved ones to COVID-19-related complications, thus, compelling Church members to channel most of their financial resources to the needs of their immediate family members rather than to those of the Church. For instance:

One tent-making pastor, who was the main funder of his Church, recounted the painful experience that he underwent when he lost his job. In his own words, one pastor reported that:

Some pastors reported that most Church members lost their jobs and businesses, experienced salary cuts, as well as grieved the deaths of family breadwinners, therefore, could not bring offerings, tithes and other contributions to the Church. For instance, one pastor indicated how the financial inflow of his Church was adversely affected by the loss of two members:

More pastors reported that members’ contributions decreased as a result of job losses and salary cuts:

One pastor observed that some congregants were anxious to spend money during the pandemic, as they were not sure how long it would last; hence, they wanted to save for the uncertain future. For instance:

The pastors unanimously decried the prohibitive cost of equipment and Internet data as some of the major challenges that they experienced during the pandemic. This is echoed in the literature as well. Mpofu (2021:4ff) notes that many churches did not have the necessary information technology (IT) equipment to broadcast their services online, and this was exacerbated by poor Internet access and costly data. The government urged mobile companies to reduce the price of data to enable the populace to access the Internet, but all the efforts were in vain; therefore, most Christians could not join online Church services (Chinembiri 2020:n.p.). On the other hand, Church funds that could have been used for other activities were channelled towards purchasing data and digital equipment for broadcasting services online (Chinembiri 2020).

It is important to note that 70% of the pastors who participated in this study indicated that their churches could not afford proper equipment to broadcast their services online. The outbreak of the COVID-19 pandemic took churches by surprise, and many of them were not prepared to migrate services to online platforms. Most pastors acknowledged that their churches only had musical instruments for praise and worship, but they did not have enough money to purchase equipment for online broadcasting:

The above quotation clearly shows that some churches did not have the capacity to move their services to digital platforms, while others struggled because of lack of expertise in the use of relevant electronic gadgets to help churches to share their activities online.

Most of the pastors who participated in this study reported that their churches had limited budget data to broadcast their sermons or services online, so they failed to keep up with the new reality. For example:

The cost of data also affected some individual Church members, who found it difficult to access online services. Thus, the same members who were expected to buy the Church data were also supposed to buy their own in order to be able to attend virtual services. This means that doing Church during COVID-19 was extremely difficult because of financial limitations and the prohibitive cost of data. To support this point, one pastor expressed that after working so hard to prepare for online services, it was disappointing that only a few members could join, as some did not have data and smart devices:

Now, given all these financial challenges that the pastors experienced during COVID-19 pandemic, the emerging theological question is: To what extent should churches have financial reserves to meet practical needs? What arises here is the notion of God’s provision for ministry versus Church leaders’ ability to manage and raise finances. With this question in mind, the subsequent section discusses the theological implications of the findings that emerged from the pastors’ experiences of money in ministerial praxis during the COVID-19 pandemic.

During the lockdown, many congregants’ financial contributions to the Church fell drastically, thus, raising some questions, notably: ‘Why should giving to the Church be linked to members’ attendance?’ and ‘Is the Church an organ of service delivery that people ought to pay for?’ These questions raise serious theological issues that may not be addressed in these churches if giving is linked to attendance.

Given the above theological conundrum, the underlying question that begs to be explored is: ‘What is the place of God as the owner of money?’ If indeed people are taught about God as the owner of money, it follows that they will find it necessary to give even during a pandemic, when things are uncertain. Theologically, giving implies gain, rather than loss, because God always provides, even when it seems impossible because of calamities. In our view, linking giving to attendance of services portrays pastors as performers, and this calls for critical reflection. Members require services if they are to rally behind church, yet Church serves society. Thus, it should be understood that although the Church serves the larger society, its members need meaningful services so that they may remain committed and actively supportive of its mission.

The nature and extent of challenges faced by Church members invariably influences their responses. In the face of financial constraints, members tend to reconsider their priorities to the detriment of contributions to the Church. This indicates the voluntary nature of Church ministry and the need for pastors to understand their limited influence on how people conduct their business. There is a need to make the Church relevant in addressing real-life issues. Its utility is beyond spiritual, but it should also be viewed on the basis of its social contributions.

Pastors are expected to be endowed with competence to understand the integration of societal realities and how they exert influence on people. Hendriks (2004) stresses the significance of comprehending the theological and contextual aspects of the Church in its local setting. Therefore, it is crucial to perform congregational analysis on an ongoing basis, in order to understand the position of the Church in terms of resources, context and many other factors. In applying this to our context, one can argue that the churches need to be always ready for any situation by using reliable and valid empirical methods to conduct resource and context analysis, so as to draw sober empirical conclusions. This helps to understand the locality and context of the Church, with the view of including community and societal voices in the development of the theology of their local churches. Ministry can be effective if the Church bears in mind certain theological and contextual factors that help it to respond in better ways during emergencies such as the COVID-19 pandemic.

Pastors also need to have astute financial literacy and organisational management qualities. The Church can effectively manage its finance by conducting a situation/needs analysis, engaging in open conversations and skills development on money and its relationship to God’s mission. The implication is that there is a need to use Church spaces as hubs to inculcate practical life skills. Thus, the outflow of practical phronesis can only be experienced through financially healthy churches.