Category Archives: Ministerial formation

The ministry, or no?

A few days ago, I got an email asking advise about entering the ministry. Here’s an edited version of my reply.

As a rule I don’t encourage people to enter the ministry. To make my
concern as plain as possible, the cost of preparing for the ministry
is more likely to leave you exposed to financial hardship than
provide a path to engaging pastoral ministry. There is too little help
and too few open churches. Little wonder you hear so much about
military chaplaincies and community ministry now.

My advice? Do as much as you can as a para-professional or a amateur
(in the best sense of the word). Work creatively with your
congregation (and minister, if you have one) to shape what you can to
apart from the formal fellowship preparation process. If that proves,
in time, to be insufficient, then you have your answer.

Let me go a bit further. A para-professional isn’t self-appointed and also needs formation, thought I can imagine informal or non-traditional ways to do so. And self-monitor zeal (or prepare to have it monitored for you.) I’ve heard enough cautionary tales about would-be ministerial cowboys who make trouble for those ministers who have the pastoral trust and authority of the parishes that called them. Don’t be one of these.

Figuring on unpaid ministers

I was drawn to the online Economist article about the admission of women to the episcopate in the Church of England by a tweet by British Unitarian and Free Christian Chief Officer Derek McAuley. It had a wry caption about Unitarian (do see) but I don’t care much about that, or an established church or the episcopal form of church government.

I do care about ministers being able to live with the necessities of life, and in not creating systems that keep poor people from exercising a ministry.

See the chart that shows the growing bulk of Church of England clergy working in unpaid settings. Which means those ministers are scraping by; have independent wealth, family support or a pension (a class issue, surely); or work part-time in another job. At which point I leave the Anglicans, lest I get too wrapped up in their ways. Indeed, Universalists were all but planted in this country by a purse-poor evangelist and a wealthy spouse (who later suffered deep poverty) … and many a cash-strapped minister who gave up so much for the spiritual welfare of others.

But when the costs are too high for too long and the burdens go unshared, eventually the system shrinks and collapses. Let that be a warning.

An old idea about the status of the ministry

I’m thinking about the internal self-conception of mainline “learned ministry” or at least how I’ve seen it articulated in Unitarian Universalist circles. Without saying the pastorate is like a professorship, there are so pretty broad hints that there are — or have been — parallels between the two professions. The advanced degrees, the “life of the mind”, the independence in seeking after truth, summers “away”, the role of speaker — even the genteel or shabby (or both) social role, that even in its humble forms very often represented a gain in class standing. The fact that in many areas the Unitarian Universalist congregation is more a part of the gown than the town. But much of this is simple nostalgia for professors and clergy.

For one thing, the academy is changing. It’s almost the new conventional wisdom that colleges and universities keep their masses of untenured faculty underpaid, unsteady and overworked. How much life of the mind is there when you’re too busy keeping body and soul together. Indeed, one of my proudest achievements is not getting another degree (or following the siren song of the academy). I struggled enough to pay for my life for the ones I got, thank you.

But I can’t but think that this new reality colors how we see ministers, particularly since there are so many compared to open placements, and the cost of formation is so weighted to them and not the churches they serve. Again, not so much a likeness as a parallel…

Pastoral development: “Five Hours with Raja”

It makes a very difficult viewing — it took me three times to finish watching this over the air — but this documentary is worth watching and I recommend it especially for ministers and seminarians.

“Five Hours with Raja” is the story of a child born with am incurable and fatal condition; the preparations made for the tiny sliver of time his family had with him;, and the follow-on (particularly by his mother) who helping others surviving the same situation.

See a background page and watch the documentary online at Aljazeera English.

In memoriam: Mary and Wells Behee

Some very sad news this week in the death of Wells and Mary Behee, lifelong Universalists and church servants. I never met them, but knew much about them from Derek Parker, a friend and ministerial colleague (and successor) to the couple. I asked him to share his remembrances — lest this long-serving couple’s contribution be forgotten — and he’s graciously agreed.

Mary grew up in the Universalist Church of Lynn, Massachusetts.  She was the daughter of a long standing Universalist family in that community.  Following World War II she enrolled at Saint Lawrence College, to study religious education with Angus MacLean.  It was in theological school that she met Wells.

Wells grew up in Medina, New York.  His family attended the First Universalist Church of Middleport, New York.  During World War II, Wells served in the Navy.  His military service included both the Atlantic and Pacific theaters of combat, including the Battle of Iwo Jima.  Later in life Wells would frequently comment that the only thing which kept his sanity at Iwo Jima were his repeated praying of the Washington Avowal of Faith.  Following World War II, the First Universalist Church of Middleport sponsored Wells to study for the ministry at Saint Lawrence College.

Mary and Wells served together in ministry.  While Mary was never ordained, she was sometimes licensed to preach.  This was a ministry she seldom exercised, preferring to work with young people in classroom settings.  Together they served the Universalist Church, Dexter, New York; the Universalist Church, Woodstock, Ohio; the Universalist Church, Eldorado, Ohio; and the First Universalist Church, New Madison, Ohio.  Aside from her work in Universalist religious education, Mary also worked as an elementary school teacher in different rural Ohio school systems.  Wells also enjoyed an additional career as a high school instructor of public speaking, Shakespeare and English composition.

Both Wells and Mary were gadfly critics about the Unitarian and Universalist merger.  While their opinions were sometimes abrasive to colleagues, the core of their criticism rested on three points:

  1. That post-merger redefinitions of Universalist theology and traditions were not faithful to the evolving traditions and spirit of Universalism,
  2. The post-merger closure of Universalist institutions like the Jordan School, and the theological schools at Tufts and Saint Lawrence.  Mary and Wells were of the opinion that the Tufts and Saint Lawrence theological schools should have merged.
  3. They expressed concerns about the lack of support for rural churches, and about the post-merger preparation of ministers to do relevant liberal ministry in rural settings.

In retirement Mary became involved in causes related to the humane treatment of dogs.  Wells also dedicated himself to a late life ministry of advocacy on behalf of combat veterans.  Following the beginning of the Iraq War, he would volunteer his time to provide a pastoral ear to young combat veterans returning from Iraq and Afghanistan.  He would also preach on issues related to the extreme psychological cost combat service takes on armed service members.  One of his sermons, “War Never Ends,” was given to a Dayton, Ohio gathering of the American Friends Service Committee.

In retirement Mary and Wells also nurtured the religious vocations of a number of Earlham School of Religion students with Unitarian Universalist, Quaker and Brethren backgrounds.  The mentoring was not always requested, and sometimes made friendships difficult.  But the offer to buy seminarians dress shoes were real and sincere.

Noted advice to seminarians included:

  • “When you are preaching in many churches,  your feet are at eye level with the congregation.  Invest in professional looking shoes.  Anything else is a distraction to the congregation.”
  • “A good sermon is like a good play.  It has a beginning, middle, climax, and an end.   If you give people anything less than this, it is like giving somebody a hot dog, no bun, and a cheese danish; and then calling it a balanced meal.”
  • “Let me show you how to preach without a microphone and amplification.  Seminaries don’t teach that any more.  But how do you think we preached in those big buildings after World War II.  Without a microphone!  If the power goes out, or the sound system blows a fuse, you will need to know this.”

Mary Behee died Tuesday, December 13, 2011 from an automobile accident on a rural Ohio county road.  Her husband, the Rev. Wells Behee, was a passenger and sustained less serious injuries.  He died in his sleep at Heartland Eldercare of Eaton, Ohio on Thursday, December 15, 2011.  Mary was 85 and Wells was 86.

At their own instruction, Wells and Mary chose for the cremation of their remains.  The family will hold a private internment of Wells’s ashes in his boyhood town of Medina, New York.  Mary’s ashes will be scattered on coastal Cape Cod.  A public memorial gathering is tentatively scheduled for summer of 2012, in rural western Ohio. Wells and Mary are survived by their children Kris, Cathy, Carol and Emerson and a number of grandchildren.

  • Wells’s website, including sermons and the page of the New Madison church.
  • On misconducting ministers

    I’d like to say the path to confronting misconducting ministers — whether that misconduct is sexual, financial or otherwise — was direct. Indeed, the unspoken lesson, after sundry scandals (great and banal) has been:

    1. Powerful or well-connected ministers can do what they want.
    2. If you stay in print, this is doubly true.
    3. Accusers (I’m thinking of ministers here) will end up suspect.
    4. Libertines will come out of the woodwork of offer defenses.
    5. The Unitarian Universalist Ministers Association guidelines enable this process by quieting discussion and disabling accusation.

    Unitarian Universalist minister and blogger Dan Harper reviewed a book about the late minister of All Souls Church, New York, Forrest Church, and focused on how his misconduct was treated therein. Indeed, since it was in the press — an example from the New York Times in 1991 — his case was one of the few cases that (formerly) young ministers could mention in mixed company without fear of reproach. I’m glad someone’s talking about it, but I’m jaded that anything will really change (short of generations changing) and it’s certainly colored my view of how the ministerial guild works. (I am, by choice and intention, not a member of the UUMA.)

    But go read the carefully written post Dan wrote.

    A Unitarian Universalist seminary in Australia: interesting thoughts

    Well, if you’re going to think aloud, think big, I suppose.

    I just ran across a late-2010 thread at the site of the Melbourne Unitarian Peace Memorial Church about the prospect of a Unitarian Universalist seminary in Australia. Since the number of Unitarians and Universalist in Australia and New Zealand seem to be in the hundreds, I would counsel something a bit more modest at first — a organized lay peaching course or an intensive history or theological seminar within one of the theological faculties — but the post and comments, while few, should encourage those interested in ministerial formation.

    The lesson of the Esperantists’ conferences

    Spend any time with Esperantists and you discover how important conferences — kongresoj — are. I think it’s because the community is so small that it helps to have intentional times together. That, and since one of the language’s selling points is your ability to speak with people from other countries through a non-national auxillary language, international travel is a frequent option. Little wonder that the word for registration form shows up on beginners’ wordlists.

    No doubt due to the lack of sponsors, the likely fact that most attendees pay their own way and the long duration of conferences (perhaps due to custom — Esperantists have been doing this for more than a century — and the long distances traveled) great attention is made to keep costs down.

    Discounts routinely go to the young, persons from particular sets of countries and early registrants.  The lodging costs are often very low — with comforts to match. Room-sharing is routine, and camping and floor-space accommodation (bring your sleeping bag) are well-known. Meal plans are common, and a vegetarian option is a given. Some conferences allow for cooking, and I even noted a United States conference info page that tacitly apologized for this option not being possible.

    It’s possible to have a private room with a private bath. There are sometimes banquets and very often day trips. There’s little to help the cost of very long distance travel. One can spend money (and donate money to help offset others’ costs) but a conference trip, doubling as a modest and interesting vacation, is kept as affordable as possible.

    A couple of examples. The Universala Kongresothe big international conference at the end of July this year – is in Copenhagen: a very expensive city. A 29-year old attendee from Poland, who is already a member of the Universala Esperanto-Asocio, registering before last December 31, would have paid €60 for the 8-day conference. Even my late-registering, non-UAE-joining, forty-something United State citizen self would only pay €300, which doesn’t seem unfair for occasion.  The whole conference in a college dorm share with one other is €190. No word about self-catering.

    Or you can go to the Christian (mainly Protestant) Esperantist conference (PDF, in Esperanto, of course) the week following in the spa town of Poděbrady, Czech Republic. Our early booking Polish friend would get this 8-day conference for €160, shared room, meals and (perhaps) day trip included.

    This is a long way around to saying that there’s nothing wrong about counting pennies when putting together a conference if it means more people can attend. I’m thinking of the next General Assembly. My first was was in Charlotte. I got the young adult rate, a shared room (thanks I think to Joseph Lyons) but had to live on vending-machine Cokes for three days because there were no grocery stores within walking distance and the restaurants were full and expensive. (I think the area is more built up now and in any case there’s a light rail system that did not then exist.) One dear minister — no longer with us on Earth — bought me lunch, under the excuse I’m sure of examining my interest in the ministry. It’s largely because of the experiences at the 1993 General Assembly that you have me today. So when I organized a seminarians’ breakfast the next year in Fort Worth, I found a place that everyone could afford, even if it wasn’t fancy.

    Costs matter if people matter.

     

     

    Plain thoughts about alternatives to college

    Minister and blogger (and friend) Adam Tierney-Eliot looked at his family’s finances and so addressed one of the great taboos of the educated middle class: that there may be an alternative to college for his children, that blithely opting into college surely come with a mountain of debt, and that the alternatives might be demonstrably better. The influence of homeschooling and related questions about the cost of ministerial education surely play into a larger discussion.

    I’m glad that Team Eliot has some time to make plans.

    A college education, to my mind, provides at least the following five benefits, which need to be addressed in a plan to “un-college” a youth.

    1. Content information in a field of study
    2. Character development, including manners and professional or academic habits
    3. Habits for further learning, including disciplined curiosity
    4. A social network
    5. Identifiable credentials

    Of course, other experiences provide these; military service is an obvious alternative. Also, not all college student acquire these five, or do it well. But so long as there’s a presumption that one’s middle-class standing is tied to a post-high-school college education, then it makes sense to address all of these intentionally — at least to relieve the anxiety that the experiment is foolhardy and detrimental. The goal, I think, is not to ape class prescriptions, but to guide a young person into a confident and competent adulthood without hobbling him (I’m still speaking here of the Eliot boys) though decades of student debt.

    I work in the HR and financial end of a savvy nonprofit organization, and I see the effects of high student debt every day. Avoid it if you can. And now the question of how. (I hope to return to this subject, but I would like readers to comment at length, too.) But I’ll start here:

    • There needs to be a plan, with measurable goals. Making plans and meeting goals, and the peril in failing to do so, is itself a basic life lesson.
    • The plan should include independent study and networking and compensated work and travel and public service.
    • An internship, including one or more of the above, should be a part of the plan. It — or they; multiple internships are not uncommon — has, since my own college days, become essential, and may matter as much or more than the degree to some employers.
    • The most valuable skill is the ability to write and speak in clear, convincing and jargon-free English.
    • The second most valuable skill, I suspect, is the ability to manage money, including the ability to read (and perhaps draft) budgets. Personal ones, at the very least: it’ll also make the prospect of self-education seem wiser.
    • If a degree turns out to be essential to follow a career path, then distance learning, based on credit by examination might be an option. I tested out of about two quarters of classes that would have otherwise bored me, and let me graduate with two majors in four years.