Contextual Education Program
Manual for Students and
Clergy Mentors
2014–2015
Table of Contents
Section 1: Purpose, Policies & Procedures
Contextual Education Program Overview........................................................................................ 7
Contextual Education Program Checklist 2014-2017......................................................................... 9
I.
Clinical Pastoral Education................................................................................................11
II. Field Education............................................................................................................... 15
III. Theory & Practice of Ministry Courses.................................................................................25
IV. Cross-Cultural Program...................................................................................................29
Section 2: Forms
Application & Instructions for Clinical Pastoral Education.................................................................37
Field Education Site Reflections.................................................................................................. 41
Field Education Site Preferences.................................................................................................43
Field Education Letter of Agreement 2016.....................................................................................45
Field Education Learning Covenant 2016......................................................................................47
Field Education Mid-Year Review of Learning 2016.........................................................................49
Revised Field Education Learning Covenant: Post Mid-Year 2016........................................................ 51
Field Education Final Review of Learning 2016...............................................................................53
Field Education Time Record.....................................................................................................55
Preaching Review Form.............................................................................................................57
Seminarian Review of Field Education, Mentoring, and Context for Ministry.........................................59
Application for Field Education Site Accreditation........................................................................... 61
Application for Clergy Mentor Certification...................................................................................63
Cross-Cultural Program Letter of Agreement 2016..........................................................................65
Cross-Cultural Program Learning Covenant 2016...........................................................................67
Cross-Cultural Program Final Review of Learning 2016....................................................................69
Application for Cross-Cultural Site Accreditation........................................................................... 71
Application for Cross-Cultural Mentor Certification.......................................................................73
Section 3: Resources
Contextual Education Staff........................................................................................................ 77
Resources for Students & Mentors in Field Education
Section I. About the Letter of Agreement & Learning Covenant..................................................... 81
Section II. Ideas for Developing Learning Goals & A Sample Plan for Learning..................................84
Section III. Transition Ministry for Field Education Student and Site..............................................87
Section IV. Ethical & Legal Issues...........................................................................................89
Section V. The Student-Mentor Conference.............................................................................92
Section VI. Important Factors in Mentoring..............................................................................94
Section VII. Distinguishing Between Mentoring, Counseling & Spiritual Direction.............................96
Section VIII. Responsible Feedback.........................................................................................97
Section IX. Some Suggestions to Clergy Mentors about Activities and Projects....................................99
Section X. Typical Problems Encountered in Mentoring............................................................. 100
Section XI. Clergy Mentor Training & Continuing Education...................................................... 102
Resources for Studying Congregations & Other Faith-Based Institutions
Overview of Resources for Studying Congregations & Other Faith-Based Institutions......................... 107
Resource 1. The Dynamics of Congregational Size .................................................................... 109
Resource 2. Congregational Models....................................................................................... 114
Resource 3. The Congregational Life Cycle............................................................................. 122
Resource 4. Congregational Inventory................................................................................... 123
Resource 5. Relational Meetings.......................................................................................... 129
Resource 6. Power Analysis of a Congregation.......................................................................... 131
Resource 7. Family Systems: Assessing A Congregation’s Emotional System.......................................133
Resource 8. Observation of Parish Meetings & A Sample Meeting Evaluation................................... 136
Resource 9. A Meeting Process Evaluation.............................................................................. 139
Resource 10. Exegeting Your Community................................................................................ 141
Resource 11. Leading Effectively in Groups............................................................................. 144
Resource 12. Creative Use of Conflict.................................................................................... 148
Resource 13. Values and Self Interest..................................................................................... 154
Section 1
Purpose
Policies & Procedures
This manual is available in PDF on our website at
theology.sewanee.edu/academics/
Contextual Education Program Overview
The purpose of the contextual education program at The School of Theology is to provide an avenue
for dialogue between the heritage and disciplines of our faith and the congregations and people we
serve.
In the contextual education program, students are encouraged to apply classroom education and theory to
a particular ministry context and then reflect on that experience in the classroom, in colloquy groups, and
in on-site meetings with a trained clergy mentor. We believe that learning occurs most effectively within a
systemically balanced program of study, action, and reflection. This balance is a critical part of the formation of clergy as a “wholesome example” to the people of God. Our hope is that the education harvested
here will set a pattern for a balanced and faithful commitment to prayer, study, and action in the student’s
future life and ministry. The contextual education program of The School of Theology includes the following opportunities:
I. Clinical Pastoral Education (CPE)
The purpose of clinical pastoral education is to provide professional interfaith education for
ministry.
CPE brings theological students and ministers of all faiths into supervised encounters with persons in crisis. Out of an intense involvement with persons in need, and the feedback from peers
and teachers, students develop new awareness of themselves as persons and of the needs of those to
whom they minster. From theological reflection on specific human situations, students gain a new
understanding of ministry and develop skills in interpersonal and inter professional relationships.
II. Field Education
The purpose of field education is to provide a safe and accountable practice field for the student to learn and exercise skills of ordained leadership.
In the field education program, students apply classroom education and theory to a particular
ministry context and then reflect on that experience in the classroom, in colloquy groups, and in
on-site meetings with a trained clergy mentor. Field education is designed to expose the student to
as many aspects of the congregational life as possible under the supervision of a trained and experienced priest, a certified School of Theology clergy mentor. Students also have the opportunity for
field education partnerships with a variety of other institutions and organizations, in consultation
with the director of contextual education.
III. Theory and Practice of Ministry Courses
The purpose of the theory and practice of ministry courses is to encourage students to form an
understanding of human nature and a theology of lay and ordained ministry.
An action reflection model of learning is used in the M.Div. core curriculum for contextual education. Students develop skills for a comprehensive range of pastoral responsibilities through
opportunities for the appropriation of theological disciplines, for deepening understanding of the
life of the church, for ongoing intellectual and ministerial formation, and for exercising the arts of
ministry. As resources and interest allow, students also have the opportunity to take elective courses
in a variety of areas for the theory and practice of ministry.
THE SCHOOL OF THEOLOGY AT THE UNIVERSITY OF THE SOUTH
CONTEXTUAL EDUCATION, ADVENT 2014 • 7
IV. Cross-Cultural Experience
The purpose of the cross-cultural program is to help students begin to reflect on their ministry in a post Christendom era by seeing the world and their racial, religious, and social group
from another culture’s perspective.
Before graduating, all students are strongly encouraged to participate in a cross-cultural experience
in which the student is directly involved in ministry with people from a culture other than their
own. A student may have the notice of participation in a cross-cultural experience added to his or
her transcript when it has been engaged with an approved domestic or international cross-cultural
field education site. The director of contextual education can be a resource and it is recommended
that you begin planning for this opportunity as soon as possible.
You may visit our website to find this manual in PDF form at
theology.sewanee.edu/academics/
8 • CONTEXTUAL EDUCATION, ADVENT 2014
THE SCHOOL OF THEOLOGY AT THE UNIVERSITY OF THE SOUTH
Contextual Education Program Checklist 2014-2017

Completion
Date
2014/08/25
Calendar
Date
Aug 25
Day
Event/Info
Monday
(Before classes
begin)
2014/09/05
Sep 5
2014/09/20
Sep 20
2014/10/03
Oct 3
2014/12/18
Dec 18
Friday (2nd after
classes begin)
Saturday (3rd after classes begin)
Two+ weeks after
interviews
Thursday
(Last day classes)
2015/01
January
By appointment
Easter semester
2015/02/11
Feb 11
Wednesday (4th
week after classes
begin)
2015/04/13
April 13
2015/05/0405
May 4 & 5
2015/05/07
May 7
2015/06/01
June 1
2015/08/24
Aug 24
Monday (3rd
before last day of
classes)
Mon & Tues
(After last day of
classes)
Thursday
(After last day of
classes)
Monday
(Month after last
day classes)
Monday
(Before classes
begin)
- Background Check, Safeguarding God’s
Children, Safeguarding God’s People, Cultural Diversity all during orientation #1-4
- 2015 CPE applications due to Blackboard
#5
- 2015 Pre-CPE Interviews Colloquy,
Faculty Common Room, 2:30-3:30 p.m.
- 2015 CPE Interviews, Student Common
Room , 8:00 a.m.–Noon
- 2015 CPE Interview Report to Blackboard
#6
- 2016 FE Site Reflections (3) to Blackboard
#7
- 2015 CPE Acceptance Letter to Blackboard
#8
- 2016 FE/CC Indiv. Student Discernment
Mtg. with Director of Contextual Education
#9
- Easter 2015 Mentor Day & Orientation
with 2015 FE Students, 8:50am-10: 20 a.m.
Hargrove #10 (Mentor Core Curriculum &
CE -3:00p.m.) HH 223
- 2015 Pre-CPE Colloquy, 9:00a.m.10:30a.m., Faculty Common Room
THE SCHOOL OF THEOLOGY AT THE UNIVERSITY OF THE SOUTH
- 2015 Pre-CPE Mental Health First Aid
Workshop, 8:00 AM – 2:30 PM each day,
Room 240 #11
- 2016 Leadership Development FE Colloquy
10:00 a.m. – 1:00 p.m.
- Leadership Development FE Clergy Mentors begin issuing calls for 2016 FE
- 2015 Post-CPE Colloquy, 1:30-3:00 p.m.,
Faculty Common Room HH223
- 2016 FE Site Reflections (3) to Blackboard
#12
- 2016 FE Site Preferences to Blackboard
#13
- 2016 Cross Cultural proposal to Blackboard #14
CONTEXTUAL EDUCATION, ADVENT 2014 • 9

Completion
Date
2015/09/5
Calendar
Date
September
2015/10/15
October 15
2015/12/01
December 1
2015/12/15
Dec 15
2016/01/17
Jan 17
2016/01/18
Jan 18
2016/04/29
April 29
Monday
(Last day of
classes)
2016/04/30
April 30
Saturday
(After last day of
classes)
2016/08/22
Aug 22
Monday (Before
classes begin)
2016/08/28
Aug 28
2016/08/29
Aug 29
Sunday (After
classes begin)
Monday (After
classes begin)
2016/12/14
Dec 14
10 • CONTEXTUAL EDUCATION, ADVENT 2014
Day
Event/Info
By appointment
Advent semester
- 2016 Individual Goals Discernment Meetings with Director of Contextual Education
#15
- 2015 CPE Evaluations Due #16
th
Thursday (7
- Advent 2015 Mentor Day & a.m. Interviews
after week classes with 2016 FE Students, 8:50am-10:20a.m.,
begin)
Hargrove #17
Tuesday
- Clergy Mentors begin issuing calls for
2016 FE
Tuesday (Last day - Field Ed Letter of Agreement 2016 due to
of classes)
Contextual Ed office & Blackboard #18
Sunday (After
- Beginning of Field Ed for Easter 2016
classes begin)
Semester
- Suggestion: Introduce or Commission
Field Ed Student with Congregation/Site for
2015
Monday (After
- Field Ed Learning Covenant 2016 due to
classes begin)
Contextual Ed office & Blackboard #19
Wednesday
(Last day of
classes)
- Field Ed Mid-Year Review of Learning
2016 due to Contextual Ed office & Blackboard #20
- 2016 Cross Cultural Letter of Agreement
(& Site Accreditation or Mentor Certification if not on
record) due to Office & to Blackboard #21
-2016 Pre-Cross-Cultural Field Ed Colloquy, 10:00a.m. – 2:00p.m., Faculty Common Rm 223
-2016 Cross-Cultural Program Learning
Covenant due to Blackboard #22
- 2016 Post Cross Cultural FE Colloquy,
10:00a.m.-1:00 p.m. Faculty Common Rm
HH223
- Beginning of Field Ed for Advent 2015
Semester
- 2016 Cross-Cultural Program Final Review due to Blackboard #23
- Revised Field Ed Learning Covenant: Post
Mid-Year 2016 due to Blackboard #24
- Field Ed Final Review of Learning 2016
and to Blackboard #25
- Seminarian Review of Field Education,
Mentoring, and Context for Ministry to
Blackboard #26
THE SCHOOL OF THEOLOGY AT THE UNIVERSITY OF THE SOUTH
Clinical Pastoral
Education
I. Clinical Pastoral Education
The purpose of clinical pastoral education (CPE) is to provide interfaith professional education
for ministry.
During the summer following the junior year, or in the case of transfer students during the summer
prior to matriculation, M.Div. students receive supervised training in a program at an institution
accredited by the Association for Clinical Pastoral Education (ACPE). This is a 10-12 week program in
an accredited clinical setting. The director of contextual education arranges a CPE admissions interview and is available for consultation as students apply for placement at an accredited site. (See Section 2: Forms for more information) One unit of CPE is a non-academic credit requirement for the
M.Div. degree.
Prior to the beginning of CPE, students must have the following training:
• A background check that is approved by the director of contextual education as appropriate for
participation.
• Safeguarding God’s Children Training from the Church Pension Group
• Safeguarding God’s People Training from the Church Pension Group
• The School of Theology Diversity Training
• Mental Health First Aid, USA Training (per the Contextual Education I & II course requirements)
• PRE-CPE & POST-CPE COLLOQUY
Prior to beginning your CPE program the director of contextual education will offer an orientation
and gathering for discussion of questions. A debriefing gathering for discussion of theological reflection will be offered at the end of your CPE program. The dates for these colloquy sessions for students
enrolled in CPE during the summer of 2015 are April 13, 2015 and August 24, 2015.
• CPE APPLICATION & FORMS & AUTOBIOGRAPHY
Please post your completed CPE Application Form (See Section 2: Forms) together with the necessary
autobiography to your confidential Blackboard Contextual Education Program Online Portfolio by
August 25, 2014 or before the first day of classes. If you have questions, please the director of contextual education or Shawn Horton (room 201) or call ext. 1478. The ACPE application and instructions
and directory are also available online at www.acpe.edu.
• CPE INTERVIEWS & PREPARATION COLLOQUY
Students have the opportunity to prepare for CPE interviews in a colloquy setting during the Advent semester on Friday, September 5, 2014. The CPE interviews are held in the Advent semester on
Saturday, September 20, 2014. A schedule will be placed in your open box, listing pertinent information about your interview (time, location and name of interviewer). Regardless of your interview time,
all interviewing students need to attend the opening introduction. The interviewer will offer you the
opportunity to review a summary of your interview within approximately two weeks. Please post your
final CPE interview summary to your confidential Blackboard Contextual Education Program Online
Portfolio as soon as it has been received.
• APPLYING FOR A CPE SITE
In October students apply to the CPE sites in which they have an interest. Your application form will
also include your autobiography, an interview summary prepared by a certified ACPE mentor, and an
application fee. The School of Theology will pay for one application fee upon submission of an expense reimbursement request. You may apply to as many sites as you wish. As soon as you have received
notification of acceptance and determined you will enroll in that site, please post the letter of invitation to your Blackboard Contextual Education Program Online Portfolio. The cost of the tuition will
THE SCHOOL OF THEOLOGY AT THE UNIVERSITY OF THE SOUTH
CONTEXTUAL EDUCATION, ADVENT 2014 • 13
be reimbursed to you at that time. If you are interested in a particular site(s), feel free to call them or
ask our office for a list of other Sewanee student sites for CPE and ask them about their experience.
• SOME TIPS FROM EXPERIENCE
If you are interested in a particular site, check with other Sewanee students that received their CPE
training from that site. See what they say about the program, accommodation, etc. Make sure the program you choose will be feasible for you: housing needs, family needs, financial circumstances, and
transportation. Talking with students who have “been there” will help you ask the right questions.
How to Select a Clinical Pastoral Education Program
I.
About yourself
It is important to have as “clear-eyed” a view as possible of your own wants and needs regarding
the kind of center, program, and supervisor you want; as well as some sense of how you learn.
II. About the center/program:
o Setting: Is the program set in a big, general, acute care hospital, a mental health center, and
mental hospital, a parish?
o Structure: How many meetings with my supervisor and peers per week? Will I be ‘on call?’
How often? What does that entail?
o Geographical locale: Is it near my family, boyfriend/girlfriend, fiancé, the lake, the mountains, the ocean, a big city, a small town?
o Peers: Are there men and women in my proposed peer group? Is there a variety of denominations represented?
o Supervisor: What is he/she like? Warm? Humorous? Tough? What will I learn from this person during my training period?
o Educational Philosophy: Is this center oriented more toward didactic learning or toward
experiential learning; how does it combine these two processes in its approach to learning?
Who determines what I should be learning?
o Theological Orientation: How does the center integrate and interpret theology? Do I ‘bring
my own’ and learn to apply it? How will I learn to integrate my beliefs with my pastoral practice?
o Ambience: More generally, how does this place and these people feel to me (either ‘on paper’, or if possible, in person); can I be ‘at home’, temporarily in this center amongst these
people?
o Finances: Is a stipend offered?
o Other: Is the center accredited by ACPE? If not, can it be approved by the director of contextual education to meet the degree requirements?
END OF CPE PROGRAM
At the end of the CPE program, your CPE supervisor will write a final evaluation. A copy of this evaluation, along with your evaluation of the program, will be placed in your student file. Please make sure The
School of Theology has received a copy of your evaluation as soon as possible after completion. Please
post your final CPE evaluation(s) to your Blackboard Contextual Education Program Online Portfolio.
The evaluations will be reviewed by the director of contextual education and are confidential. If your
diocese requires this evaluation for your records, you may send it directly to your diocese or we can send a
copy for you at your request.
14 • CONTEXTUAL EDUCATION, ADVENT 2014
THE SCHOOL OF THEOLOGY AT THE UNIVERSITY OF THE SOUTH
Field Education
II. Field Education
The purpose of field education is to provide a safe and accountable practice field for the student to
learn and exercise skills of ordained leadership.
A primary component of the contextual education program at The School of Theology is an assignment
to a local congregation or other faith-based institution, referred to as field education. Field Education is
concurrent with the Contextual Education I & II courses during the Easter (second) semester of the middler year and the Advent (first) semester of the senior year.
Students are not permitted to engage in field education partnerships during their junior year. It is expected that students in their junior year will attend a church somewhere on Sunday morning and periodically
will visit area churches within a one to one-and-a-half hour drive of Sewanee in a discernment process for
field education learning. (See Section 2: Forms) Students may, with approval of the director of contextual education, begin their assignment to a local congregation during the first semester of the middler year
only if their diocese requires two full academic years of Field Education.
Toward the end of the Advent semester of the middler year, after consultation with the director of contextual education, his or her diocese, visits with various sites and potential mentors, and prayerful discernment, the student will be issued a call to partner with an approved clergy mentor. Extra consideration for
time and expense will be given for students whose learning goals take them to sites further away from The
School of Theology campus. (See Section 2: Forms)
Field education provides a unique opportunity for congregations and clergy to make a significant contribution to the Church by participating directly in the training of future priests. Students expecting to serve
as institutional chaplains may make special arrangements for a placement in that area, and prior arrangement will be made through the director of contextual education.
General Information
• Students will need to have a background check completed. If you have not already given this to The
School of Theology, get a letter from your diocese (or a copy of the results) saying you have had a
background check. Please give this to us as soon as possible so we can put it in your file. If you haven’t done one, you may as well do it now because you must have one before you start field education. Our hope is that your diocese or home church might cover the cost.
• Begin looking at different field education sites. Read carefully the accompanying sheet on exploring field education sites. It’s a wonderful learning experience and this will be the last time you’ll
have that luxury. A list of accredited field education sites is available in this manual and its accompanying directory. You will have an individual discernment meeting with the director of contextual
education in your first Easter semester and your second Advent semester, but are encouraged to ask
any questions about any of the sites at any time.
• A clergy person must have been ordained to priesthood in The Episcopal Church for 3 years before
he or she can be a mentor. In some situations, three years ordination in another denomination
may be appropriate with the approval of the director of contextual education.
• There will be one student per field education site. In field education sites with a multi-clergy staff,
a 1-1 ratio of students to clergy mentors is appropriate. However, if a clergy mentor is serving more
than one field education site, it may be appropriate for a single clergy mentor to work with two (2)
students, with the approval of the director of contextual education. With very few exceptions, the
clergy mentor must be connected to the field education site where the student is learning and exercising skills of ordained leadership.
THE SCHOOL OF THEOLOGY AT THE UNIVERSITY OF THE SOUTH
CONTEXTUAL EDUCATION, ADVENT 2014 • 17
• All Students must complete The School of Theology diversity training as well as the boundaries
workshop given at the seminary, a course of training using the entire Safeguarding God’s People
series from the Church Pension Group. Even if you have taken boundaries classes in your diocese,
this is still required because the course here at The School of Theology addresses issues pertinent
to clergy such as wellness and self-care, expands the topic of boundaries within the areas of power and authority issues for clergy and/or seminary students, and introduces students to issues of
leadership for clergy. As soon as you complete the course, a copy of your certificate will be issued
for your file.
• The discernment process encourages students to talk to clergy mentors they think they would like
to work with. Field education is intended to be a challenging and growing experience. It is beneficial to look for contexts that differ from previous experiences. A certified clergy mentor will issue a
call for a student to formally engage a field education partnership with them. The mentor will have
an association with an accredited field education site. The call will be issued in December 2014 in
order to begin in the Easter semester of 2015. Final acceptance of a site must be with the approval
of the director of contextual education.
• A student may choose to fulfill part of the field education requirement by participating in a summer residential immersion in his or her sponsoring diocese or in another location approved by the
director of contextual education. However, it is still expected that the student will additionally have
a field education site placement concurrent with the Contextual Education I course during the
Easter semester of their middler year. A field education site placement is not required to be concurrent with the Contextual Education II course during the Advent semester if the summer residential immersion option has been approved for completing the requirement.
Colloquy: Developing the Art of Theological Reflection
Colloquy is a series of small group sessions aimed at developing and nurturing the art of theological reflection. Although colloquy focuses on one’s ministerial experiences in field education, the hope is that
engaging in theological reflection will extend beyond field education to other aspects of one’s journey with
God and God’s people and eventually to life and ministry after seminary.
Colloquy groups consist of eight to twelve students and the director of contextual education. Students who
participate in colloquy are generally in the Easter semester of their middler year, and Advent semester of
their senior year. Colloquy groups meet weekly for one-hour sessions.
Colloquy presupposes an action-reflection model of learning. Students present event accounts of ministerial experience from their field education site. The whole group then reflects upon these event accounts.
Each member is invited to offer what s/he has learned about ministry and vocation as a result of reflecting
upon these event accounts. Events can be about problems or achievements, puzzlements or insights. What
is important is that the seminarian is open to learning more through reflecting with others. Imagination
about what might be an event is a proper issue for the seminarian to initiate in supervision meetings with
their mentor.
Exploring Field Education Sites
During a student’s junior year he or she will need to prepare for a field education site placement. Please
consider:
• If you are here with a spouse and/or children, you probably want to look for a church home that
meets the needs of your family. Several area churches offer both adult and children’s Christian
education. Some offer nursery facilities. Explore several church in your early days here as each
one offers unique opportunities for seminary families. However, while your family may choose to
attend a specific church regularly during your time here, you need to have a wider experience.
18 • CONTEXTUAL EDUCATION, ADVENT 2014
THE SCHOOL OF THEOLOGY AT THE UNIVERSITY OF THE SOUTH
• Single seminarians may want to establish a church home that would provide a place of support and
an outlet outside of the seminary environs. However, it’s also important for you to experience different church communities.
• A student will attend a different church than the one you have chosen as a home base at least six (6)
times during your junior year—three (3) during the Advent and three (3) during the Easter semester. It’s important to try different size churches as well as churches that may be liturgically different
than what you’re used to.
• Field education sites are divided into sections based on geographical areas. They also are categorized based on relative size, In choosing churches to visit for this reflection exercise, please visit
one church in each section and one church of each size. In other words, during a semester don’t
make your 3 visits in 3 churches that are in the small-church section, or all in the same geographic
region. The list of accredited field education sites within each regional sections and size category
are follow in this section.
• After your visit, please fill out the “Field Education Site Reflection form. This is not a formal
paper, it may by handwritten if you prefer and in note-taking form. This will do two things: it will
help you observe congregations in a different way and it will help you discern what type of experience you’d like to have during your formal field education time. As you complete each questionnaire, please submit it to your Blackboard Online Portfolio. We will refer to them when it comes
time to discern your call to a field education site and they will be a point of discussion during
individual meetings with the director of contextual education.
THE SCHOOL OF THEOLOGY AT THE UNIVERSITY OF THE SOUTH
CONTEXTUAL EDUCATION, ADVENT 2014 • 19
2014 Accredited Field Education Sites
Family
Nashville
1. Church of the Redeemer, Shelbyville
2. St. James the Less, Madison
3. St. Luke’s, Scottsboro
4. St. Matthews, McMinnville
Sewanee
5. Christ Church, South Pittsburg
6. Christ Church, Decherd
7. Epiphany Church, Sherwood
8. St. James Episcopal Church, Midway
9. Trinity Episcopal Church, Winchester
Pastoral
Nashville
14. Holy Cross Church, Murfreesboro
15. Holy Trinity Episcopal Church
Chattanooga
16. St. Francis of Assisi, Ooltewah
17. St. Paul’s Episcopal Church, Athens
18. Christ Church
Upper Alabama
19. Good Shepherd, Decatur
Chattanooga
10. Thankful Memorial
11. Southside Abbey
Upper Alabama
12. St. Columba in-the-Cove, Huntsville
13. St. Philips Church, Fort Payne
Program
Nashville
20.Good Shepherd Church, Brentwood
21. St. Paul’s Church, Murfreesboro
Chattanooga
22.St. Paul’s Church
23.Good Shepherd, Lookout Mountain
Resource
Nashville
25. Christ Church Cathedral
Upper Alabama
26.Church of the Nativity
Upper Alabama
24.St. Mathews, Madison
Transitional
Nashville
27. All Saints’ Episcopal Church, Smyrna
Chattanooga
28.Grace Church
29.St. Martin’s Episcopal Church
30.St. Peter’s Church
Upper Alabama
31. St. John’s, Decatur
32.St. Stephens, Huntsville
33. St. Thomas, Huntsville
20 • CONTEXTUAL EDUCATION, ADVENT 2014
Other Areas & Institutions
34.All Saints University Chapel, Sewanee
35. McCann Africa Mission, Dodomo, Tanzania
36.Rosebud Reservation, South Dakota
37. St. Augustine’s Chapel at Vanderbilt, Nashville
38.St. Luke Church, Mbabane, Swaziland
39.St. Mark’s, Marco Island, FL
40.St. Peter’s, Rome, GA
41. Southern Tennessee Medical Center,
Winchester, TN
THE SCHOOL OF THEOLOGY AT THE UNIVERSITY OF THE SOUTH
The Student’s Field Education Responsibilities
1. In the first semester of the middler year, students will confirm their field education site placement
after consultation with the director of contextual education. A copy of the Field Education Letter of
Agreement should be on file in the office of contextual education. (See Section 2: Forms)
2. Students will draft their Field Education Learning Covenant in the first semester of the middler year
in conversation with the clergy mentor and student and will guide the student’s learning experience.
(See Section 2: Forms)
3. During the field education semesters, specific tasks will be assigned in class to be completed on site.
Other assignments that support the student’s learning covenant, such as pastoral calling and hospital visitation, preaching, and liturgical functions, teaching in the education program, assisting in
the preparation of parochial reports, reviewing financial statements, and other administrative tasks,
should be developed by the student to provide experience, but should fit in to the normal program of
the congregation.
4. Students are encouraged to develop “learning blocks” in which they focus their time on a particular
learning goal, such as pastoral care or adult education, and spend their time on that area for a designated period and then move on to another learning block for the next six or so weeks.
5. Meet regularly with the clergy mentor for reflection and training (the equivalent of one hour per
week).
6. The student will preach at least twice each semester, and immediately following each occasion of
preaching it is recommended that you complete a self-review along with at least two other people, and
review the completed Preaching Review Form (See Section 2: Forms) during the following week.
7. During the first semester (or 100 hours - 25 blocks/14 visits on site) of Field Education, the student
will complete a Congregational Study of that site that demonstrates a beginning understanding of the
processes, context, and identity of the congregation. (See Section 2: Resources, for more information)
8. During Contextual Education I & II courses, students will meet weekly for training in congregational
studies, leadership, congregational development, and theological reflection on ministry incidents.
9. At the end of each semester (or 100 hours – 25 blocks/14 visits on site) the clergy mentor and student
are responsible for evaluating the student’s progress using the required Review of Learning as well as
the required Field Education Time Record. (See Section 2: Forms)
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CONTEXTUAL EDUCATION, ADVENT 2014 • 21
The Clergy Mentor’s Responsibilities
1.
Complete and submit an application for certification as a mentor and for accreditation of the site for
approval and determination of selection.
2.
Meet regularly with the student for supervision, reflection and training (the equivalent of one hour
per week).
3.
Schedule the student to preach at least twice each semester, and review together the recommend
Preaching Review Form during the following week. (See Section 2: Forms)
4.
Invite the student to attend as many congregational meetings and activities that take place in the congregation that the student’s academic schedule allows, including such professional events as ministerial meetings, diocesan meetings, etc.
5.
In the Advent semester (or season prior to the beginning of the program), the student will write their
learning goals stating the specific activities and projects for which he/she will be responsible, and the
expectations of the clergy mentor, the student, and The School of Theology. The clergy mentor is
responsible for assessing whether the student’s learning objectives are feasible in the respective congregation.
6.
Encourage student engagement in projects and activities that are appropriate to the local situation.
Opportunities for the student to teach or assist in the Christian foundation class, inquirer’s class, an
adult forum, pre-baptismal classes, training of volunteers, vestry orientation seminars, pre-marital
counseling, preparation of reports, pastoral calling, strategic planning, etc., would be particularly
helpful.
7.
At the end of each semester, the clergy mentor and student are responsible for a review of the learning and partnership using the outline provided. (See Section 2: Forms) At that time evaluation and
assessment of continuation or termination as a mentor and site as an appropriate ministry setting
will be reviewed by the director of contextual education.
Top 10 Clergy Mentor Qualities that Support a Great Field Education Partnership
Good sense of humor: This is serious work but don’t take yourself too seriously!
Authentic: Able to be genuine and honest and real.
Role model: Guided by a knowledge of yourself and your witness; reflective.
Relationship builder: Adept at creating, maintaining, and deepening relationships; skilled at connecting the student to others.
Pray-er: Intentional about one’s own spiritual life and practice; able to access interior life of heart and
soul, feelings and share in another’s.
Coach: able to fill a particular knowledge gap in order for the student to learn how to do things more
effectively.
Listener: Able to ask the right questions, truly “hear” what the other person is saying, sensitive and
perceptive of reality, “where they are” and not just as stated; does not put people in boxes and helps
people get out of boxes, e.g. clericalism.
Goal-setter: Skilled in assisting the student in clarifying and setting measurable, realistic goals.
Encourager: Skilled at motivating, inspiring, building confidence, gently pushing at the right time,
and holding student accountable to their learning covenant and goals.
Historian: Know the importance of and understand the background of people, congregations, and
cultures.
22 • CONTEXTUAL EDUCATION, ADVENT 2014
THE SCHOOL OF THEOLOGY AT THE UNIVERSITY OF THE SOUTH
The School of Theology’s Responsibilities
1.
Orient and provide resources to clergy mentors for training in supervisory methods and the educational expectation of The School of Theology.
2.
Contact congregations participating in the field education program for feedback, orientation, and
support on a regular and ongoing basis.
3.
Be available to the field education site and clergy mentor for consultation: Email: The Rev. Kammy
Young, [email protected] or Ms. Shawn Horton, Office Coordinator, [email protected]
4.
Provide the clergy mentor with a free annual single or family membership at the Fowler Fitness Center and other benefits available with The University of the South ID card which they may obtain once
they are certified with The School of Theology.
5.
Provide all clergy mentors with the opportunity to audit one course at The School of Theology per
academic year, with the professor’s permission.
6.
The School of Theology additionally provides up to two clergy mentors with one course of credit
per academic year. This benefit if limited to two slots and awarded on a first-come, first served basis
and require permission of the professor. This credit may be used for either the Doctor of Ministry
(D.Min.) or the Masters of Sacred Theology (S.T.M.) degree.
7.
Provide reimbursement for a portion of the student’s traveling expenses, covering 14 round trip onsite visits per semester at the current university mileage rate.
8.
Provide established procedures for selection, development, evaluation, and termination of supervised ministry settings.
THE SCHOOL OF THEOLOGY AT THE UNIVERSITY OF THE SOUTH
CONTEXTUAL EDUCATION, ADVENT 2014 • 23
The Field Education Site’s Responsibilities
The congregation or other staff and participants in a field education site fulfill an important function in
the student’s learning process. Your experience, skills, and knowledge of a congregation’s life in the church
and diocese are exceedingly valuable resources for the student. Participating in the life of our community
and observing and reflecting on what is being experienced makes it possible for the student to develop the
integrative and interpretative abilities necessary for the ministry of oversight in a way that is not possible at
school alone. You will be helping the student pull together what has been presented in the classroom and
apply it to a particular ministry context. You will also serve as the starting point for the student’s transition
from seminary to ordained ministry.
A congregation that serves as a field education site agrees to be present to the student for feedback, friendship, prayers, dialogue and reality testing. In a non-parochial setting, these support persons may be clients, other volunteers, or staff members. The congregation’s purpose is to help the student become familiar with the persons and programs in the congregation or agency, to give honest feedback to the student
about perceptions of his or her ministry, and to support the student in his/her specific learning goals.
The School of Theology provides limited travel funds to help offset the cost to the student. Congregations
are invited, but not required, to provide some travel funds when possible.
Top 10 Ways a Congregation Can Support a Field Education Student
Welcome the student to the church or agency by introducing him/her to others.
Be an advocate for the contextual education program and help others understand what it means for
your church or agency to participate in theological education by being a field education site with The
School of Theology.
Help the student become more aware of the site’s history, organization, membership, neighborhood,
and resources.
Be interested in the student’s family, academic courses, and future plans.
Be familiar with the student’s learning goals and offer feedback about whether they seem clear, realistic, and appropriately challenging. Participate in as many events that the student is responsible for as
you can.
Provide honest and caring feedback about the student’s strengths and growth areas as you perceive them
in relation to the learning goals, remembering that he/she has come to you as a student, not as an experienced professional whose training is already complete.
Engage in dialogue about our own faith, understanding of ministry, and experiences of Christian
community.
Participate in the evaluation process of sermons, classes, and other events that the student is responsible for and at the end of the program.
Help structure appropriate occasions for the church or agency to say good-bye when it is time for the
student to leave.
Know that The School of Theology very much appreciates the offerings of time, talent, and concern
made by your congregation!
24 • CONTEXTUAL EDUCATION, ADVENT 2014
THE SCHOOL OF THEOLOGY AT THE UNIVERSITY OF THE SOUTH
Theory & Practice
of Ministry Courses
THE SCHOOL OF THEOLOGY AT THE UNIVERSITY OF THE SOUTH
CONTEXTUAL EDUCATION, ADVENT 2014 • 25
III. Theory and Practice of Ministry Courses
The purpose of the theory and practice of ministry courses is to encourage students to form an understanding of human nature and a theology of lay and ordained ministry.
The purpose of the Contextual Education I and II plenary classes and colloquy groups is to provide an
opportunity to combine theory and practice at an accredited field education site under the direction of a
certified clergy mentor. They offer an arena for theological reflection on and education for the practice
of ministry in supervised ministry settings, with experiences within both the congregation and the broader
cultural context, with qualified and trained persons.
The field education component of MNST 521 Contextual Education I and MNST 522 Contextual Education II requires the student to be actively engaged in the practice of skills for 200 hours, described as 50
blocks of morning, afternoon, or evening, over at least 28 on-site visits. These blocks include the student’s
preparation time and travel time. Six (6) credit hours are awarded for the completion of Contextual Education I & II, of which field education is a component, representing twelve percent of the required core
curriculum.
The objectives for the Contextual Education I and II courses include:
• An understanding of systems theories and of how transitional dynamics affect congregations and
their leadership.
• An ability to identify the five types of congregations according to size analysis and articulate the
changes inherent in the roles and expectations of both clergy and laity as congregations move
among the various size congregations will be developed.
• Practice analyzing case studies involving various congregational issues using systems theories as the
basis for analysis.
• Opportunities for careful reflection on the role of the minister as leader, guide, and servant of the
faith community, as well as in developing commitment to Christian faith and life (e.g. expressions
of justice, leadership development, the devotional life, evangelistic witness). Stu
• Identifying the main models used in developing multi-cultural congregations and to articulate the
steps on how to employ an appropriate model for a specific congregation’s context.
• Exploring the relationships between the teachings in both Old and New Testaments to contemporary social issues and/or cultural contexts and demonstrating the ability to teach these principles
and to lead a congregation in developing social justice ministries.
It is also possible to get elective credit for additional field education experiences if prior arrangements
have been made with the director of contextual education. MNST 595 Field Education Elective is for
1-3 hours of academic credit, depending on the time spent in partnership with the accredited site (120240 hours/30-60 blocks). Enrolling in a Field Education Immersion Elective, the MNST 599 course,
is for students who will be spending significant time in partnership with the accredited site (320-400
hours/80-100 blocks) for which 3-6 academic credit hours will be awarded, as determined in conversation with the director of contextual education. The option for these field education electives is especially
appropriate for cross-cultural field education experiences.
Students have the opportunity to take elective courses in a variety of areas for the theory and practice of
ministry, as well as to a design directed reading course of for special interest. Some of the approved academic elective courses in the area of Theory and Practice of Ministry include:
• MNST 538 Pastoral Care in Crisis Situations
• MNST 545 Ministry in Small Churches
• MNST 553 Leadership in Multicultural Congregations
THE SCHOOL OF THEOLOGY AT THE UNIVERSITY OF THE SOUTH
CONTEXTUAL EDUCATION, ADVENT 2014 • 27
•
•
•
•
•
•
•
•
MNST 557 Leadership: Theory and Practice for Transformation and Growth
MNST 558 City Faith: Urban Immersion
MNST 562 Transforming Congregations & Communities
MNST 583-586 Pastoral Spanish I & II, Advanced Pastoral Spanish I & II
MNST 594 Women in Ordained Ministry
MNST 595 Field Education Elective (120-240 hours/30-60 blocks), 1-3 credit hours
MNST 599 Field Education Immersion (320-400 hours/80-100 blocks) 3-6 credit hours
MNST 628 Introduction to Spiritual Direction
28 • CONTEXTUAL EDUCATION, ADVENT 2014
THE SCHOOL OF THEOLOGY AT THE UNIVERSITY OF THE SOUTH
Cross-Cultural
Program
IV. Cross-Cultural Program
The purpose of the cross-cultural program is to help students begin to reflect on their ministry in a
post Christendom era by seeing the world and their racial, religious, and social group from another
culture’s perspective.
In order to expose students to the richness and diversity of the world and the church, before graduating all
students are expected to participate in a cross-cultural program, designed in consultation with the director
of contextual education, in which each student is asked to reflect on his or her ministry in cross-cultural
context. Students may wish to design a program individually, pairs, or as a small group.
Participation in a cross-cultural program is intended to foster understanding and skills in cross-cultural
and multi-cultural community leadership, enrich ecumenical perspectives, and listen to the voices of marginalized communities more fully. The cross-cultural program is a necessary component of The School of
Theology curriculum engaging every student more fully with the diversity of global Anglicanism.
A student may have the notice of having participated in a cross-cultural experience added to his or her
transcript. In order for this notice to be added, a student must spend time in a domestic or international
cross-cultural site accredited with The School of Theology. No credit or grade is given for this experience.
To receive elective credit for a program of cross-cultural field education, additional requirements must be
met and the student will receive a grade, unless pre-approval for pass/fail has been obtained. The director
of contextual education can be a resource and it is recommended that you begin planning for this opportunity as soon as possible so that grant funding can be awarded. Students receiving academic elective credit
must be enrolled in either MNST 595 Field Education Elective or MNST 599 Field Education Immersion,
depending on the length of the partnership.
Desired outcomes for the cross-cultural program include:
Learning how to pray for the world by developing empathy as the basis for intercession;
Learning to examine experiences in one’s own context in the light of the experience of persons from
another culture or sub-culture;
Beginning to appreciate how God speaks and how the Gospel is embodied in another cultural setting;
Developing skills to discern and make judgments regarding funding and mission requests from other
churches or helping institutions; and
Having the opportunity to test a vocation to be a mission partner.
The director of contextual education and other faculty members are resources for your information
and ideas and it is recommended that you begin planning for this opportunity as soon as possible so
that funding and arrangements can be coordinated.
Culture is defined as:
a.
The integrated pattern of human behavior that includes thought, speech, action, and artifacts and
depends on the human capacity for learning and transmitting knowledge to succeeding generations.
The customary beliefs, social forms, and material traits of a racial, religious, or social group. (Webster’s
New Collegiate Dictionary, 277)
b.
The totality of socially transmitted behavior patterns, arts, beliefs, institutions, and all other products of human work and thought
characteristic of a community or population; a style or social and artistic expression peculiar to a society or class. (The American Heritage Dictionary, 321).
THE SCHOOL OF THEOLOGY AT THE UNIVERSITY OF THE SOUTH
CONTEXTUAL EDUCATION, ADVENT 2014 • 31
Cross-Cultural Program Sites & Mentors
While The School of Theology has defined relationships with partner institutions offering students
cross-cultural experiences, both internationally and domestically, an exciting aspect of the cross-cultural
program is that it provides a structure that enables students to be prayerful, intentional, and innovative in
their partnership with God’s mission in the world. Students are encouraged to engage the wider opportunities for partnership that are endless as they uniquely address their particular interests, ideas, and relationships. This also enables the experience to be more sustainable and impactful for all.
In order to qualify as a cross-cultural ministry experience, the program or work must enable the student
to:
• Step out of their own culture (see definitions above)
• Work with and minister among people whose culture is different from their own
• Have an on-site mentor who will agree to:
o Orient the student to the identity, purpose, and program of the cultural setting;
o Participate in the student’s development of learning goals and final review of learning; and
o Help the student process the experience and its potential effect on his/her future ministry.
• Complete and submit for approval to the director of contextual education the “Application for
Cross-Cultural Site Accreditation” and “Application for Cross-Cultural Mentor Certification.”
(See Section 2: Forms)
The School of Theology has had defined relationships with partner institutions in the United Kingdom,
Tanzania, South Africa, Haiti, Cuba, and the Middle East, as well as many domestic sites. Some of them
may already be Accredited Sites and Certified Mentors with the School of Theology. However, Students are
encouraged to not be limited to those and to engage new opportunities that uniquely address their vocational interests, ideas, and relationships. Please consult with the director of contextual education for more
information or assistance in expanding our partnerships with sites and mentors, domestically and abroad.
The Seminary Consultation on Mission (SCOM) grants funding to develop and deepen a global perspective in seminary life and curricula and thereby help renew and extend effective commitment to mission
throughout the church. Geographically, SCOM’s focus is guided by the “foreign” aspect of the Domestic
and Foreign Missionary Society, which includes all areas outside the USA, with relevance to the Anglican
Communion. The duration of learning and engagement with the local church in these areas is preferably
three weeks or more, though shorter periods may qualify. The grants they award are typically for 50% or
more of the total cost of the cross-cultural program. The office of community life is available to assist you
with information and instructions, or you may visit their website at arc.episcopalchurch.org/ministry/
scom.htm.
Cross-Cultural Program Enrollment & Assessment
The director of contextual education will meet individually with each student in the Easter semester of
their first year and discussion about potential cross-cultural sites and mentors will begin then. By the
beginning of the following Advent semester of their second year each student will submit a proposal for
discussion with the director of contextual education to include, as applicable, an:
•
•
•
•
Application for Cross-Cultural Site Accreditation
Application for Cross-Cultural Mentor Certification
A draft of the Cross-Cultural Learning Covenant
If applicable, a SCOM grant proposal
Your instructions for submission of the above are listed on the forms (or in the case of the SCOM proposal, the
Office of Community Life will send, usually mid-October) but the final deadline for submission of the Applications,
Letter of Agreement, and Learning Covenant is always no later than one (1) month prior to the beginning
32 • CONTEXTUAL EDUCATION, ADVENT 2014
THE SCHOOL OF THEOLOGY AT THE UNIVERSITY OF THE SOUTH
of the student’s cross-cultural program. The cross-cultural program final Review of Learning will be submitted the Monday after the first day of classes Advent semester.
A. Students begin by discerning which of the two learning tracks they will pursue for participation in
the cross-cultural program as they each reflect different educational endeavors.
The Two Learning Tracks for Cross-Cultural Experience:
1. Cross-Cultural Exposure
• Involves reflection on the cultural dimension of the experience while being in a student/research role in another culture rather than in a ministry role;
• May take the form of an immersion (8-10 weeks) or shorter experience (1-3 weeks);
• Is an experience noted on the Student’s transcript but is not for academic credit;
• Can be an international or domestic multicultural experience.
2. Cross-Cultural Field Education
• Involves the practice of ministry, theological reflection on that ministry, and integration of the
Christian tradition with that practice;
• May take the form of an immersion (8-10 weeks) or shorter experience (3 weeks);
• Is an experience for which elective academic credit may be awarded by enrolling in MNST 595
Field Education Elective or MNST 599 Field Education Immersion and fulfilling the requirements described below;
• Can be an international or domestic multicultural experience.
B. With greater clarity about which track, cross-cultural exposure or field education, is most appropriate to their learning goals and life circumstances, the student then discerns between two different contexts for their experience.
The Two Contexts for Cross-Cultural Experience:
1. International Experience
• The purpose of the international field education placement is to provide opportunities for
Students to develop global awareness in order to empower them to minister in a multicultural world at home or abroad. Concepts such as ethnocentrism, mission, and globalization are
examined in cross-cultural contexts through partnerships with churches and specialized ministries throughout the world.
2. Domestic Multicultural Experience
• The purpose of multicultural ministry placement is to provide opportunities for Students to
work in domestic congregations and agencies that have an intentional mission to be racially
and/or culturally diverse.
C. The third aspect of the discernment process is that those students who have chosen the educational
endeavor of Field Education rather than Exposure for their cross-cultural program will determine
whether or not it will be for the additional learning experience of elective academic credit or not.
Cross-Cultural Field Education for Elective Academic Credit
To receive elective credit for a cross-cultural field education program, students will meet these additional requirements:
• Residency in the community of the cross-cultural site for a minimum of three weeks in which the
Student is dependent upon that culture for the necessities of life;
• Enrollment in MNST 595 Field Education Elective or MNST 599 Field Education Immersion and
pre-approval by the Director of Contextual Education of the standard course syllabus adapted for
THE SCHOOL OF THEOLOGY AT THE UNIVERSITY OF THE SOUTH
CONTEXTUAL EDUCATION, ADVENT 2014 • 33
the rationale, objectives, strategies and evaluation instruments (ROSE Model) that are particularly
appropriate to the individual’s/group’s context for ministry;
• Participation in two colloquy groups with a designated member of the faculty at The School of Theology, one prior to the cross-cultural experience (May 3, 2015, Saturday after the last day of classes) and the other to debrief afterwards (August 24, 2015, Monday before classes begin).
• Keep a journal of the experience from the perspective of the following questions:
a. How has this experience helped me appreciate the values, customs, language, and aspirations of this new culture?
b. What new insights have I gained into my own cultural values as a result of my experience?
c. What implications does this experience have for my understanding of the Gospel and my ministry?
34 • CONTEXTUAL EDUCATION, ADVENT 2014
THE SCHOOL OF THEOLOGY AT THE UNIVERSITY OF THE SOUTH
Section 2
Forms
All forms in this section are available online on students’ Sewanee Blackboard
for the Contextual Education Program and for Field Education Mentors
and in PDF form on our website at theology.sewanee.edu/academics/.
Page 29 of 130
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THE SCHOOL OF THEOLOGY AT THE UNIVERSITY OF THE SOUTH
CONTEXTUAL EDUCATION, ADVENT 2014 • 39
FIELD EDUCATION SITE REFLECTIONS
Please submit three reflections to the Sewanee Blackboard Contextual Education Program Online Portfolio
during each semester of your first year.
Your name: Site name: Date You need only use the space provided for each reflection. You may continue your reflection on the back if you
choose.
1. What are some of the things you observed at this site? (e.g. type of liturgy, how the congregation acts
with each other and with visitors, your perception of the clergy and lay leadership during and after the
service, inclusion or not of children, etc.)
2. As a seminarian, even visiting a church for one service should be a learning experience. What did you
see or feel that sparked new insight for you?
3. Please record the most current estimates of Member/Average Attendance and Plate Pledge Income from
The Episcopal Church website: “Studying Your Congregation and Community:
Please post this form to your Sewanee Blackboard Contextual Education Program Online Portfolio
by the Monday prior to the first day of classes Advent semester of your middler year.
THE SCHOOL OF THEOLOGY AT THE UNIVERSITY OF THE SOUTH
CONTEXTUAL EDUCATION, ADVENT 2014 • 41
FIELD EDUCATION SITE PREFERENCES
Please list the sites where you have discerned a potential call for your Field Education. Include the clergy mentor address, telephone number, and email address for each clergy mentor with whom you would like to consider a partner
Student’s name: Student’s email: Student’s telephone: Field Site Name
& Address
Clergy Mentor: Telephone/Email
Field Site Name
& Address
Clergy Mentor: Telephone/Email
Field Site Name
& Address
Clergy Mentor: Telephone/Email
Please post this form to your Sewanee Blackboard Contextual Education Program Online Portfolio
by the Monday prior to the first day of classes Advent semester of your middler year.
THE SCHOOL OF THEOLOGY AT THE UNIVERSITY OF THE SOUTH
CONTEXTUAL EDUCATION, ADVENT 2014 • 43
The University of the South
The School of Theology
335 Tennessee Avenue
Sewanee TN 37383
Office of Contextual Education
Telephone: 931-598-1478
Fax: 931-598-1852
FIELD EDUCATION LETTER OF AGREEMENT 2016
Student Name: Clergy Mentor Name:
Sponsoring Diocese:
Field Ed Site Name:
Student Address: Field Ed Site address:
Student City/State/Zip: Site City/State/Zip:
Student Telephone: Mentor Telephone:
Student E-mail: Mentor E-mail:
The purpose of field education is to provide a safe and accountable practice field
for the student to learn and exercise skills of ordained leadership.
We believe that learning occurs most effectively within a systemically balanced program of study, action and reflection. The contextual education program at The School of Theology encourages students in the application
of classroom education and theory to a particular ministry context and in theological reflection on that experience in the classroom, in colloquy groups, and in on-site meetings with a certified clergy mentor.
This letter of agreement constitutes an assignment to a local context for ministry at an Accredited School of
Theology Field Education Site, a primary component of the Contextual Education I & II courses for which six
(6) credit hours are awarded.
The field education component of MNST 521 Contextual Education I and MNST 522 Contextual Education II
requires the student to be actively engaged in the practice of skills ministry for at least 50 blocks of mornings,
afternoons, or evenings (a minimum of 200 hours) over at least 28 on-site visits. The School of Theology will
provide reimbursement for a portion of the Student’s traveling expenses (14 round trip on-site visits per semester at the
current university mileage rate). The mentor will meet regularly with the student for mentoring, reflection and training (the equivalent of one hour per week).
Signatures indicate understanding, acceptance, and participation in the process of this placement as delineated
above. This agreement should not be altered or terminated without prior consultation of all three parties listed
below. By signing this covenant the mentor agrees to accept students regardless of race, gender, physical disability, or sexual orientation.
Student Signature: Date:
Clergy Mentor Signature: Date:
Director of Contextual Education Signature: Date:
Please submit this form to Blackboard by the last day classes, Tuesday, December 15, 2015.
THE SCHOOL OF THEOLOGY AT THE UNIVERSITY OF THE SOUTH
CONTEXTUAL EDUCATION, ADVENT 2014 • 45
The University of the South
The School of Theology
335 Tennessee Avenue
Sewanee TN 37383
Office of Contextual Education
Telephone: 931-598-1478
Fax: 931-598-1852
FIELD EDUCATION LEARNING COVENANT 2016
Student Name: Clergy Mentor Name:
Sponsoring Diocese:
Field Ed Site Name:
Student Address: Field Ed Site address:
Student City/State/Zip: Site City/State/Zip:
Student Telephone: Mentor Telephone:
Student E-mail: Mentor E-mail:
The Learning Covenant flows from the overall educational goal of the Student, to the skills of ordained leadership the Student would like to develop, to the various tasks the Student will perform.
Please attach a detailed written description of the student’s Intentions & Plan for Learning to this Covenant. Organize your plan following the three categories listed below. In all sections be specific so that there is
clarity and mutually shared expectations, and later when you write reviews it is simple to appraise the level of
completion and make appropriate alterations. INTENTIONS & PLAN FOR LEARNING
1. Calendar: Describe your plan to fulfill the field education requirement for the student to be actively engaged in the practice of ministry skills for at least 50 blocks of mornings, afternoons, or evenings (a minimum of 200 hours) over at least 28 on-site visits. As specifically as possible, map out how your will use
your 25+ blocks per semester.
2. Learning Goals: Indicate in a few sentences or a short paragraph your overall expectations for this learning experience in light of your vocational goals. Then list your two to three goals for learning, and for each
one describe (a) the objectives you will focus on to enable your fulfillment of that goal, (b) each task you
have agreed to do in meeting each of those objectives, and (c) the resources available to support and educate
you for those tasks. These can include people at the placement, readings assigned during the course of the
learning period, prior educational and/or professional experiences.
3. Mentoring Sessions: Specify the day, time, and place for mentoring meetings. The student should have
approximately 45 minutes – 1 hour per week with the mentor to take time to think about what the student
is doing and why they are doing it. Often referred to as “theological reflection,” this time allows students to
analyze work, interactions, identities, surroundings, systems, structures, and concepts as all these arise in
the context of day-to-day ministry.
Student Signature: Date:
Clergy Mentor Signature: Date:
Director of Contextual Education Signature: Date:
Please submit this form and the Intentions & Plans for Learning attachment to Blackboard by the Monday
after classes begin, January 18, 2016.
THE SCHOOL OF THEOLOGY AT THE UNIVERSITY OF THE SOUTH
CONTEXTUAL EDUCATION, ADVENT 2014 • 47
The University of the South
The School of Theology
335 Tennessee Avenue
Sewanee TN 37383
Office of Contextual Education
Telephone: 931-598-1478
Fax: 931-598-1852
FIELD EDUCATION MID-YEAR REVIEW OF LEARNING 2016
The following guidelines are to assist the student and the mentor in writing their mid-year reviews of the field
education experience.
PROCESS:
The student and the mentor should both prepare written drafts of their reviews. Typically, these should be
between 1 ½ and 3 single-spaced typewritten pages each. The student and the mentor should exchange, review
and discuss these drafts in a session with each other. If as a result of this session there are any desirable revisions, the student and the mentor should make their revisions independently, meet and exchange the drafts
once more, and then sign this form as a coversheet. If no revisions are necessary, the coversheet may be signed
without a second meeting.
GUIDELINES:
As you look back on the Learning Covenant and the previous semester, assess the progress and growth of the
student in this ministry context in the following ways:
1. Learning Covenant Assessment: For each goal made in the Learning Covenant, identify the ways in
which the student has learned skills and achieved tasks that have worked towards fulfillment of the goal.
What strengths has the student developed over the semester towards the goal? In what ways can the student expect continued growth towards the goal?
2. Overall Growth Assessment: Assess the student’s overall growth toward ministry vocation and identity
through the past semester, including the student’s relationship with authority (her/his own and others’), the ways in which the student’s ministry is received, and the ways in which the placement has been
helpful or unhelpful in these processes.
3. Mentoring Relationship Assessment: Describe some of the issues that are being raised in the mentoring process and theological reflection. Assess the methods and structures of discussion and any directions you see as desirable for the next term. Describe the mentoring relationship and the role it has
played in the mentoring and reflection process.
Student Signature: Clergy Mentor Signature: Director of Contextual Education Signature: Date:
Date:
Date:
Please submit this form along with the 1) Student Mid-Year Review of Learning, 2) Field Education Time
Record, and the 3) Mentor Mid-Year Review of Learning to Blackboard by the last day of classes, Monday,
May 2, 2016.
THE SCHOOL OF THEOLOGY AT THE UNIVERSITY OF THE SOUTH
CONTEXTUAL EDUCATION, ADVENT 2014 • 49
The University of the South
The School of Theology
335 Tennessee Avenue
Sewanee TN 37383
Office of Contextual Education
Telephone: 931-598-1478
Fax: 931-598-1852
REVISED FIELD EDUCATION LEARNING COVENANT:
POST MID-YEAR 2016
Student Name: Clergy Mentor Name:
Sponsoring Diocese:
Field Ed Site Name:
Student Address: Field Ed Site address:
Student City/State/Zip: Site City/State/Zip:
Student Telephone: Mentor Telephone:
Student E-mail: Mentor E-mail:
The Revised Learning Covenant flows from the first half of the field education experience that may lead to
adding, adapting, or continuing the original learning goals and objectives in order to encourage most fully the
student’s desired opportunities to learn and exercise skills of ordained leadership. Please attach a detailed
written description of the student’s Revised Intentions & Plan for Learning to this Covenant. As before,
organize your plan following the three categories listed below, including any revisions to the original which now
seem appropriate. In all sections be specific so that there is clarity and mutually shared expectations, and later
when you write reviews it is simple to appraise the level of completion and make appropriate alterations.
INTENTIONS & PLAN FOR LEARNING
1. Calendar: Describe your plan to fulfill the Field Education requirement for the Student to to be actively engaged in the practice of ministry skills for at least 50 blocks of mornings, afternoons, or evenings (a
minimum of 200 hours) over at least 28 on-site visits. As specifically as possible, map out how your will
use your 25+ blocks per semester.
2. Learning Goals: Indicate in a few sentences or a short paragraph your overall expectations for this learning experience in light of your vocational goals. Then list your two to three goals for learning, and for each
one describe (a) the objectives you will focus on to enable your fulfillment of that goal, (b) each task you
have agreed to do in meeting each of those objectives, and (c) the resources available to support and educate
you for those tasks. These can include people at the placement, readings assigned during the course of the
learning period, your own prior educational and/or professional experiences.
3. Mentoring Sessions: Specify the day, time, and place for mentoring meetings. The Student should have
approximately 45 minutes – 1 hour per week with the Mentor to take time to think about what the Student
is doing and why they are doing it. Often referred to as “theological reflection,” this time allows Students to
analyze work, interactions, identities, surroundings, systems and structures, and concepts as all these arise
in the context of day-to-day ministry.
Student Signature: Date:
Clergy Mentor Signature: Date:
Director of Contextual Education Signature: Date:
Please submit this form and the Revised Intentions & Plans for Learning attachment to Blackboard by the
first Monday after classes begin, August 29, 2016.
THE SCHOOL OF THEOLOGY AT THE UNIVERSITY OF THE SOUTH
CONTEXTUAL EDUCATION, ADVENT 2014 • 51
The University of the South
The School of Theology
335 Tennessee Avenue
Sewanee TN 37383
Office of Contextual Education
Telephone: 931-598-1478
Fax: 931-598-1852
FIELD EDUCATION FINAL REVIEW OF LEARNING 2016
The following guidelines are to assist the student and the clergy mentor in writing their final reviews of the
field education experience.
PROCESS:
The student and the mentor should both prepare written drafts of their reviews. Typically, these should be between 1 ½ and 3 single-spaced typewritten pages each and with headings that include all relevant identification/
contact information for future reference. The student and the mentor should exchange, review and discuss
these drafts in a session with each other. If as a result of this session there are any desirable revisions, the student and the mentor should make their revisions independently, meet and exchange the drafts once more, and
then sign this form as a coversheet. If no revisions are necessary, the coversheet may be signed without a second
meeting.
GUIDELINES:
As you look back on the Learning Covenants and previous semesters, assess the progress and growth of the student in this ministry context in the following ways:
1. Learning Covenant Assessment: For each goal made in the Learning Covenant, identify the ways in
which the student has learned skills and achieved tasks that have worked towards fulfillment of the goal.
What strengths has the student developed over the year towards the goal? In what ways can the student
expect continued growth towards the goal?
2. Overall Growth Assessment: Assess the student’s overall growth toward ministry vocation and identity
through the past year, including the student’s relationship with authority (her/his own and others’), the
ways in which the student’s ministry is received, and the ways in which the placement has been helpful
or unhelpful in these processes.
3. Mentoring Relationship Assessment: Describe some of the issues that have been raised in the mentoring process and theological reflection. Describe the content of some of the discussions. Assess the
methods and structures of discussions and any strengths and deficiencies in the format or structure.
Describe the mentoring relationship and the role it has played in the mentoring and reflection process.
Add any final remarks or recommendations that you would like to make for the student or the placement for the future.
Student Signature: Date:
Clergy Mentor Signature: Date:
Director of Contextual Education Signature: Date:
Please submit this form with the 1) Student Final Review of Learning, 2) Field Education Time Record, and
the 3) Mentor Final Review of Learning to Blackboard by the last day of classes Wednesday, December 14,
2016.
THE SCHOOL OF THEOLOGY AT THE UNIVERSITY OF THE SOUTH
CONTEXTUAL EDUCATION, ADVENT 2014 • 53
FIELDEDUCATION
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O Lord God, numberer of our days, grant us the gift of being mindful of whose we are.
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DAYS OF THE WEEK DIVIDED INTO BLOCKS
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Sun M Sun A Sun E Mon M Mon A Mon E
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Wed M Wed A
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09/25/16
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C = Cont Ed Day
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CT=Comp Time Block
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Av Blocks Wk
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Keep it Collared 2.0
Copyright, 2005
http://kic.askthepriest.org
Page 38 of 130
THE SCHOOL OF THEOLOGY AT THE UNIVERSITY OF THE SOUTH
CONTEXTUAL EDUCATION, ADVENT 2014 • 55
W=Holiday W
PREACHING REVIEW FORM
Students are taught that their fundamental responsibility is to first, “Have something to say that is worth
hearing” and second, “Say it well enough to be truly heard.” They are taught to do this by answering the
homiletical question, “What does the Holy Spirit want the people of God to hear from these texts on this
occasion?”
The emphasis in the students’ first required preaching course, taken in the semester prior to the beginning of field education, is on homiletical exegesis, basic sermon structure and development, maintaining
focus, and beginning to use illustrative material. Refining the form, broader use of illustrative material,
and matters of style and delivery are not fully addressed until the second required course, taken in the last
semester of seminary. The following issues may be appropriately addressed in the field placement.
I. Exegesis
The Preacher evidenced a thorough and compelling understanding of the biblical text(s) central to the
sermon:
1 strongly disagree 2 disagree 3 neither agree nor disagree 4 agree 5 strongly agree
Comment:
II. Focus
The preacher maintained a clear focus throughout the sermon:
1 strongly disagree 2 disagree 3 neither agree nor disagree 4 agree 5 strongly agree
Comment:
III.Development
The development of the sermon was logical, dynamic, and compelling:
1 strongly disagree 2 disagree 3 neither agree nor disagree 4 agree 5 strongly agree
Comment:
IV.Illustrative material
The preacher utilized illustrative material in an appropriate, bal- anced, and persuasive manner:
1 strongly disagree 2 disagree 3 neither agree nor disagree 4 agree 5 strongly agree
Comment:
THE SCHOOL OF THEOLOGY AT THE UNIVERSITY OF THE SOUTH
CONTEXTUAL EDUCATION, ADVENT 2014 • 57
SEMINARIAN REVIEW OF FIELD EDUCATION,
MENTORING, AND CONTEXT FOR MINISTRY
The Seminarian Review of Field Education, Mentoring, and Context for Ministry offers the student a tool
for theological reflection on their experience of field education following the spiritual discipline of the
Ignatian Examen. It is a way to engage reflection at a deeper level of spiritual sensitivity seeking to recognize and receive the movement of the Holy Spirit. You may use it as a way of reviewing your experience in
colloquy and/or other conversations. It is not an official program assessment tool for submission, but the
director of contextual education welcomes the valuable opportunity to receive it confidentially.
Become aware of God’s loving presence, and take at least five minutes of quiet and prayer while you ask
yourself the following questions.
1. What are three gifts you received from this mentor and/or site for which you are especially grateful
to God?
2. What were/are three challenges or frustrations you’ve encountered at this site and/or with this
mentor that can hold up for God’s consolations?
3. Are there any parting words or intentions you would like to share with your mentor, the site or the
Director of Contextual Education about their ministry with you?
THE SCHOOL OF THEOLOGY AT THE UNIVERSITY OF THE SOUTH
CONTEXTUAL EDUCATION, ADVENT 2014 • 59
The University of the South
The School of Theology
335 Tennessee Avenue
Sewanee TN 37383
Office of Contextual Education
Telephone: 931-598-1478
Fax: 931-598-1852
APPLICATION FOR FIELD EDUCATION SITE ACCREDITATION
Institution name:
Address:
City/State/Zip:
Telephone:
Clergy Mentor name:
Mentor address:
Mentor City/State/Zip:
Mentor telephone:
E-mail:
Fax:
The purpose of field education is to provide a safe and accountable practice field
for the student to learn and exercise skills of ordained leadership.
Please attach a picture of the site and the necessary sheets responding to the following:
1. Describe the opportunities for ministerial training that exist in this setting. What are the specific
expectations the site would have of a School of Theology student doing field education?
2. Please write a site description detailing the following: your mission, opportunities for student involvement, commute/transportation, etc.
3. Describe the proposed mentor’s professional relationship to and with the site (The proposed mentor must be an Episcopal priest ordained for at least three years and have been in their current role
for a minimum of one year. They also will submit an application for certification.)
4. The purpose of field education is to provide a safe and accountable practice field for the student to
learn and exercise skills of ordained leadership. Describe the proposed process for accountability
within the setting, including supervision, consultation, grievance and conflict resolution, for both
the Student and clergy mentor.
5. The School of Theology reimburses the student for 14 round trips to the site at the University’s
mileage reimbursement rate. If there is any additional opportunity for travel reimbursement,
lodging or stipend with this placement, please list any other expenses/benefits that the site would
intend to provide the student.
I am seeking Field Education Site accreditation from The School of Theology and agree to the terms and
conditions of the current School of Theology contextual education manual.
Signature: _____________________________________ Date: __________________
THE SCHOOL OF THEOLOGY AT THE UNIVERSITY OF THE SOUTH
CONTEXTUAL EDUCATION, ADVENT 2014 • 61
The University of the South
The School of Theology
335 Tennessee Avenue
Sewanee TN 37383
Office of Contextual Education
Telephone: 931-598-1478
Fax: 931-598-1852
APPLICATION FOR CLERGY MENTOR CERTIFICATION
Mentor Name:
Address w/City, State & Zip:
Title:
Phone:
Name of Site:
Email address:
Website:
Number of years in current role:
Date of ordination to priesthood:
Have you ever been certified as a clergy mentor with another theological school?
If so, name of school: ______________________________________________
And date of certification: ____________________________
The purpose of field education is to provide a safe and accountable practice field
for the student to learn and exercise skills of ordained leadership.
Please attach a picture of yourself and the necessary sheets responding to the following:
1. Please describe your education background, including college, seminary/graduate, and previous mentor training.
2. Please describe your experience in having been mentored and mentoring others.
3. How do you envision mentoring a student as a means of enhancing your ministry and/or professional
development?
4. How do you envision a School of Theology student will enhance your work and the work of your site?
5. Please attach a resume and picture.
I am seeking clergy mentor training and certification from The School of Theology and agree to the terms and
conditions of the current School of Theology contextual education manual.
Signature: _____________________________________ Date: __________________
THE SCHOOL OF THEOLOGY AT THE UNIVERSITY OF THE SOUTH
CONTEXTUAL EDUCATION, ADVENT 2014 • 63
The University of the South
The School of Theology
335 Tennessee Avenue
Sewanee TN 37383
Office of Contextual Education
Telephone: 931-598-1478
Fax: 931-598-1852
CROSS-CULTURAL PROGRAM LETTER OF AGREEMENT 2016
Student Name: Sponsoring Diocese:
Student Address: Student City/State/Zip: Student Telephone: Student E-mail: Clergy Mentor Name:
Field Ed Site Name:
Field Ed Site address:
Site City/State/Zip:
Mentor Telephone:
Mentor E-mail:
The purpose of the Cross-Cultural Program is to help students begin to reflect on their ministry in a post
Christendom era by seeing the world and their racial, religious, and social group from another culture’s
perspective.
We believe that learning occurs most effectively within a systemically balanced program of study, action and
reflection. The Contextual Education program at The School of Theology strongly encourages students to
participate in a cross-cultural experience in which the student is directly involved in ministry with people from
a culture other than their own.
This letter of agreement constitutes an assignment to a context for ministry at an Accredited School of Theology Cross-Cultural Site with a Cross-Cultural Mentor Certified by the School of Theology.
Please check all that apply to this particular cross-cultural experience:
☐ Cross-Cultural Exposure ☐ International
☐ For Notice on Transcript
or or or ☐ Cross-Cultural Field Education
☐ Domestic Multicultural
☐ Academic Elective Credit: _____ (indicate hours)
The duration of this program is from Date: ________________ to Date: ________________
Signatures indicate understanding, acceptance, and participation in the process of this placement as delineated
above. This agreement should not be altered or terminated without prior consultation of all three parties listed
below. By signing this covenant the mentor agrees to accept students regardless of race, gender, physical disability, or sexual orientation.
Student Signature: Date:
Mentor Signature: Date:
Director of Contextual Education Signature: Date:
Please submit this form to Blackboard by the last day of classes, Friday, April 29, 2016 or no later than
one (1) month prior to the beginning of the program.
THE SCHOOL OF THEOLOGY AT THE UNIVERSITY OF THE SOUTH
CONTEXTUAL EDUCATION, ADVENT 2014 • 65
The University of the South
The School of Theology
335 Tennessee Avenue
Sewanee TN 37383
Office of Contextual Education
Telephone: 931-598-1478
Fax: 931-598-1852
CROSS-CULTURAL PROGRAM LEARNING COVENANT 2016
Student Name: Sponsoring Diocese:
Student Address: Student City/State/Zip: Student Telephone: Student E-mail: Mentor Name:
Site Name:
Site Street Address:
Site City/Country/Code:
Mentor Telephone:
Mentor E-mail: The purpose of the cross-cultural program is to help students begin to reflect
on their ministry in a post Christendom era by seeing the world and their racial,
religious, and social group from another culture’s perspective.
Please attach a detailed written description of the student’s Intentions & Plan For Cross-Cultural Learning to this Covenant. Organize your plan following the three categories listed below. In all sections be specific
so that there is clarity and mutually shared expectations, and later when you write a review it is simple to appraise the level of completion. INTENTIONS & PLAN FOR CROSS-CULTURAL LEARNING
1. Calendar: As specifically as possible, describe the beginning and ending dates of the program, where
you will be and how you will use your time.
2. Learning Goals: Indicate in a few sentences or a short paragraph your overall expectations for this
learning experience and why you believe this a good cross-cultural learning environment for you. Then
list your two to three goals for learning, and for each one describe (a) the objectives you will focus on
to enable your fulfillment of that goal, (b) each task you have agreed to do in meeting each of those
objectives, and (c) the resources available to support and educate you for those tasks. These can include
people at the placement, readings assigned during the course of the learning period, your own prior
educational and/or professional experiences.
3. Mentoring Sessions: The student should have approximately 1 hour per week with the Mentor to orient the student to the identity, purpose, and program of the cultural setting, participate in the student’s
development of cross-cultural learning, and help the student process the experience and its potential
effect on his/her future ministry.
Student Signature: Date
Mentor Signature: Date:
Director of Contextual Education Signature: Date:
Please submit this form along with the student’s Intentions & Plan For Cross-Cultural Learning to Blackboard by the Saturday after the last day of classes, April 30, 2016 or no later than one (1) month prior to
the beginning of the program.
THE SCHOOL OF THEOLOGY AT THE UNIVERSITY OF THE SOUTH
CONTEXTUAL EDUCATION, ADVENT 2014 • 67
The University of the South
The School of Theology
335 Tennessee Avenue
Sewanee TN 37383
Office of Contextual Education
Telephone: 931-598-1478
Fax: 931-598-1852
CROSS-CULTURAL PROGRAM FINAL REVIEW OF LEARNING 2016
Student Name: Mentor Name:
Sponsoring Diocese:
Site Name:
Student Address: Site Street Address:
Student City/State/Zip: Site City/Country/Code:
Student Telephone: Mentor Telephone:
Student E-mail: Mentor E-mail: The following guidelines are to assist the student and the mentor in writing their final reviews of the cross-cultural experience.
PROCESS:
The student and the mentor should both prepare written drafts of their reviews. Typically, these should be
between 1 ½ and 3 single-spaced typewritten pages each. The student and the mentor should exchange, review
and discuss these drafts in a session with each other. If as a result of this session there are any desirable revisions, the student and the mentor should make their revisions independently, meet and exchange the drafts
once more, and then sign this form as a coversheet. If no revisions are necessary, the coversheet may be signed
without a second meeting.
GUIDELINES:
As you look back on the student’s Intentions and Plan for Cross-Cultural Learning assess the progress and
growth of the student in this ministry context in the following ways:
1. Learning Covenant Assessment: For each goal made in the Learning Covenant, identify the ways in
which the student has learned skills and achieved tasks that have worked towards fulfillment of the goal.
What strengths has the student developed over the year towards the goal? In what ways can the student
expect continued growth towards the goal?
2. Overall Growth Assessment:
a. From the mentor’s perspective: What have been the most important contributions that the Student
has made to the life and work of the program? How do you see participation in the program affecting
the future ministry of the student?
b. From the student’s perspective: What distinctive features of this site had the greatest effect on you?
What about the program has worked especially well for you and what you hoped to learn? Was there anything that did not work?
3. Mentoring Relationship Assessment: Describe some of the issues that have been raised in the mentoring process and theological reflection. Describe the content of some of the discussions. Add any
final remarks or recommendations that you would like to make for the student or the placement for the
future.
Student Signature: Clergy Mentor Signature: Director of Contextual Education Signature: Date:
Date:
Date:
Please submit this form with the Student Final Review of Learning and the Mentor Final Review of Learning to Blackboard by the Monday after classes begin, August 29, 2016 or (1) one month after the cross-cultural experience has ended.
THE SCHOOL OF THEOLOGY AT THE UNIVERSITY OF THE SOUTH
CONTEXTUAL EDUCATION, ADVENT 2014 • 69
The University of the South
The School of Theology
335 Tennessee Avenue
Sewanee TN 37383
Office of Contextual Education
Telephone: 931-598-1478
Fax: 931-598-1852
APPLICATION FOR CROSS-CULTURAL SITE ACCREDITATION
Institution name:
Address:
City/State/Zip:
Telephone:
Clergy Mentor name:
Mentor address:
Mentor City/State/Zip:
Mentor telephone:
E-mail:
Fax:
The purpose of the Cross-Cultural Program is to help students begin to reflect
on their ministry in a post Christendom era by seeing the world and their racial,
religious, and social group from another culture’s perspective.
Please attach a picture of the site and the necessary sheets responding to the following:
1. Please describe the opportunities your setting would provide for Students to step out of their own culture.
Please include the geographical, cultural, linguistic and ecclesial character of your setting. What are the
specific expectations the site would have of a School of Theology student as they work with and minister
among people whose culture is different from their own?
2. Please write a site description detailing the following: your mission, opportunities for Student involvement, and your institution’s type of engagement with the local church, including some of the actual activities you would anticipate the student undertaking.
3. Describe the proposed mentor’s professional relationship to and with the site (The proposed mentor must
have been in their current role for a minimum of one year and will submit an application for certification.). Please list any others who will be involved as hosts, instructors, co-workers, etc. to whom the student may be accountable in the setting.
4. Describe the mentor’s proposed process for:
o Orienting the student to the identity, purpose, and program of the cultural setting,
o Participating in the student’s development of learning goals and final review of learning,
o Helping the student process the experience and its potential effect on his/her future ministry.
5. Please list any expenses, transportation needs, visas, accommodations, meals, materials etc. that the site
would provide for the student and that the student would need to provide for the site.
I am seeking cross-cultural site accreditation from The School of Theology and agree to the terms and conditions of the current School of Theology contextual education manual.
Signature: _____________________________________ Date: __________________
THE SCHOOL OF THEOLOGY AT THE UNIVERSITY OF THE SOUTH
CONTEXTUAL EDUCATION, ADVENT 2014 • 71
The University of the South
The School of Theology
335 Tennessee Avenue
Sewanee TN 37383
Office of Contextual Education
Telephone: 931-598-1478
Fax: 931-598-1852
APPLICATION FOR CROSS-CULTURAL MENTOR CERTIFICATION
Mentor Name:
Address w/City, State & Zip:
Title:
Phone:
Name of Site:
Email address:
Website:
Number of years in current role:
Date of ordination to priesthood:
The purpose of the Cross-Cultural Program is to help students begin to reflect
on their ministry in a post Christendom era by seeing the world and their racial,
religious, and social group from another culture’s perspective.
Please attach a picture of yourself and the necessary sheets responding to the following:
1. Please describe your education background, including college, seminary/graduate school, and any previous
training as a mentor.
2. Please describe your experience in having been mentored and mentoring others.
3. How do you envision mentoring a student as a means of enhancing your ministry and/or professional development?
4. How do you envision a School of Theology Student will enhance your work and the work of your site?
5. Please attach a resume and picture.
I am seeking clergy mentor training and certification from The School of Theology and agree to the terms and
conditions of the current School of Theology contextual education manual.
Signature: _____________________________________ Date: __________________
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CONTEXTUAL EDUCATION, ADVENT 2014 • 73
Section 3
Resources
Contextual Education Staff
Ms. Shawn Horton
Assistant to the Directors of Advanced Degrees Program and
Contextual Education
Room HH201
Email: [email protected]
Telephone: 931-598-1478
Rev. Kathryn Mary (Kammy) Young
Director of Contextual Education and
Lecturer in Contextual Theology
Room: HH108
Email: [email protected]
Telephone: 931-598-1984
Our Responsibilities for Theological Field Education
(in accordance with the standards of the Association of Theological Schools)
Educate students for a comprehensive range of pastoral responsibilities and skills by providing opportunities for the appropriation of theological disciplines, for deepening understanding of the life of
the church, for ongoing intellectual and ministerial formation, and for exercising the arts of ministry.
(A.3.1.0)
Provide for careful reflection on the role of the minster as leader, guide, and servant of the faith community (A.3.1.3.1)
Provide opportunities to assist students in developing commitment to Christian faith and life (e.g.,
expressions of justice, leadership development, the devotional life, evangelistic witness) in ways consistent with the overall goal and purpose of the school’s M.Div. program. (A.3.1.3.2)
Provide theological reflection on and education for the practice of ministry. (A.3.1.4)
Provide for courses in the areas of ministry practice and for educational experiences within supervised
ministry settings. (A.3.1.4.1)
Ensure a constructive relationship among courses dealing primarily with the practice of ministry and
courses dealing primarily with other subjects. (A.3.1.4.2)
Provide opportunities for education through supervised experiences in ministry. These experiences
should be of sufficient duration and intensity to provide opportunity to gain expertise in the tasks of
ministerial leadership within both the congregation and the broader public context, and to reflect on
interrelated theological, cultural, and experiential learning. (A.3.1.4.3)
Provide qualified persons as field mentors “trained in supervisory methods and the educational expectation of the institution. (A.3.1.4.4)
Provide “established procedures for selection, development, evaluation, and termination of supervised
ministry settings.” (A.3.1.4.5)
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Resources for
Students & Mentors
in Field Education
Please read the following Sections I – IV
Before entering into a Letter of Agreement or composing a Learning Covenant.
Please read Sections V – XI
Before beginning Field Education and discuss during the first Student-Mentor conference.
All Program Enrollment and Assessment Forms are found in Section 2 of this manual.
Please read the following Sections I – IV before entering into a Letter of Agreement or composing a Learning Covenant.
I. About the Letter of Agreement & Learning Covenant
In order to lay the groundwork for the letter of agreement between the student, The School of Theology,
the field education site and mentor, the contextual education program office uses an advisement system to
help the student explore how to best acquire the practical skills and experience he or she desires. Each student entering the M.Div. program meets with the director of contextual education for an initial interview
to be completed by the end of January in the Easter semester of the junior year. At this meeting, there will
be time to hear the student’s call story, explore future plans, and explain the basic field education program
requirements.
The director of contextual education meets individually with each student in order to help focus their field
education goals and objectives. Each student is treated as an individual with individual needs. Based on
these needs, the director of contextual education will suggest several sites that may be able to provide the
guidance and support to help the student address these needs. In addition during orientation as they begin
seminary students are encouraged to prayerfully and thoughtfully read the contextual education program
Directory of Field Education & Mentors, talk to other students and faculty, consult with those in their
sponsoring diocese and parish, and simply enjoy this opportunity to explore! The student is also invited
to discuss any ideas he or she may have regarding summer field education with the director of contextual
education at any time.
During the Advent semester of the middler year, students will indicate the sites and/or mentors to which
they have a sense of call and that information will be shared with them. The mentors then will schedule opportunities to follow up with students in this discernment process and during the fall a call will be issued
and accepted so that a letter of agreement may be in place by the last day of the Advent semester. This gives
a time and opportunity for the student and congregation to be introduced to one another in anticipation
of the yearlong partnership to follow at the beginning of the Easter semester of the middler year.
A. The Letter of Agreement
The School of Theology requires completion of this form for all students in participating in field
education (whether it is for credit or non-credit notice on transcript). It serves to help the contextual
education program identify in advance those students who will be enrolled in field education during the
academic year and/or the summer, as well as indicating which sites are actively engaged in partnerships.
A Letter of Agreement is to be entered into with thoughtful and prayerful consideration, and so will be
open for signature and submission no sooner than December 1st. All six (6) of the student’s field education site reflections will also have been submitted prior to entering a Letter of Agreement as they are a tool
for students’ discernment of their learning goals and the sites and mentors to which they sense a calling.
B. The Learning Covenant
The Learning Covenant is the structure by which the student and the clergy mentor are to work out and
describe the details of the field education placement. It flows from the overall educational goal of the student, to the skills of ordained leadership the student would like to develop, to the various tasks the student
will perform. There should be an internal consistency among all these parts. A well-constructed learning
covenant will assure that the student and the site receive the things they need, that the expectations of the
site and the student are clear and mutually understood, and it will guarantee that reviews and negotiated
changes will proceed from a solid base of specifically described components.
Field education is a unique opportunity for seminarians to practice what they are learning in seminary and
students are encouraged to not artificially limit themselves to a 200 hour/50 blocks of “minimum time
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required effort” if they have a chance to participate in parish life in ways that are not specifically spelled out
in their covenant or available during the Easter or Advent terms. For example, participating in Baptism,
Confirmation, Marriage, and Funeral Planning with a clergy mentor and family are hard to “schedule” a
year in advance since most times congregations don’t know if they will have one or all of these in any given
year. If possible, it is hoped that these originally unscheduled opportunities (as they arise) will not impact
a seminarian’s scheduled commitments in worship since in real life parish ministry these events arise in the
midst of parish plans and have to be addressed whether they fit nicely into a priest’s preferred schedule or
not. It is also important for students to begin learning the difference between a Performance Review and a
Mutual Ministry Review so they will be able to address these differences when they are negotiating letters of
agreement with churches they will serve in the future. After this Learning Covenant has been completed by the student, reviewed and approved by the clergy
mentor, it should be signed and dated by both on this cover page form. Signatures indicate understanding,
acceptance, and participation in the process of this placement as delineated in the covenant. This covenant
should not be altered or terminated without prior consultation of all three parties listed below. By signing
this covenant the clergy mentor agrees to accept students regardless of race, gender, physical disability, or
sexual orientation and all parties agree to abide by the legal and ethical requirements described next.
A detailed written description of the student’s Intentions & Plan for Learning will be attached to the learning covenant. It is most helpful to organize the plan following the three categories listed below. In all sections be specific so that there is clarity and mutually shared expectations, and later when reviews are written
it is simple to appraise the level of completion and make appropriate alterations. 1) Calendar: Describe here the student’s plan to fulfill the M.Div. Field Education portion of the
Contextual Education I & II course requirement. That requirement is for the student to spend no
fewer than 50 blocks of morning, afternoon, or evening time (a minimum of 200 hours) over at
least 28 visits. As specifically as possible, students should map out how they will use their 25 blocks
of time each semester. If there is a proposal for an exception to the expectation that field education hours are to be fulfilled concurrently with the Contextual Education I & II courses spanning
the calendar year, please describe that intention after discussion it with the director of contextual
education.
2) Learning Goals: This section, to be composed by the student, is to indicate in a few sentences or
a short paragraph your overall expectations for this learning experience in light of your vocational
goals. For example: What has led you to choose this setting for your field-based learning?
a. Then list your two to three goals for learning, and for each one describe (a) the objectives you
will focus on to enable your fulfillment of that goal, (b) each task you have agreed to do in
meeting each of those objectives, and (c) the resources available to support and educate you for
those tasks. These can include people at the placement, readings assigned during the course of
the learning period, your own prior educational and/or professional experiences.
b. Then name as specifically as possible the three or four objectives you hope to achieve; issues you
wish to explore; competencies you wish to cultivate; and the theological questions on which you
hope to reflect. Additionally, name any areas of personal and spiritual growth that you would
like to address. For each objective list and describe as specifically as possible each task you have
agreed to do in this place. For example, if you are preaching, indicate how many times in the
year, and even the dates if they are known and what you hope to accomplish by that activity. If
you are planning to do pastoral visiting or relational meetings, indicate the days and hours and
whom you will be visiting.
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c. For each task, outline the resources available to support and educate you. These can include
people at the placement, readings assigned during the course of the learning period, your own
prior educational and/or professional experiences.
3) Mentoring Sessions: The mentoring identified here is different from supervision or operational
and managerial oversight. It refers to the opportunity that the student should have with the mentor
to take time to think about what the student is doing and why they are doing it. Often referred to
as “theological reflection,” this time of supervision allows students to analyze work, interactions,
identities, surroundings, systems and structures, and concepts about as all these arise in the context of day-to-day activities. A number of tools are commonly used to aid theological reflection.
These can include preaching feedback forms, journals, ministry incident reports, Keep It Collard worksheets of time management, meeting evaluation forms, etc. The student can decide with
the mentor which tools will work best for their learning. It is also important that the student and
mentor establish a basic agreement on expectations of confidentiality in pastoral situations, as lack
of such an agreement or clarity of understanding can affect the student-mentor relationship as well
as the effectiveness of the student’s ministry. The supervisory sessions are the key to learning; they
are an opportunity to reflect on experience, insight and new intentions in ministry. These sessions
should average 45 minutes – 1 hour per week. Please specify the day, time, and place for these sessions.
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II. Ideas for Developing Learning Goals
& A Sample Plan for Learning
This list of ideas and resources for developing specific objectives is meant to be suggestive and not to be
used literally. It is the product of an ecumenical effort of Protestant, Orthodox, and Roman Catholic
Church persons engaged in theological field education and is therefore broadly inclusive. Individuals from
different traditions are urged to make use of this resource in ways appropriate to their own understanding
of ministry.
Please read through the areas below to stimulate the development of specific learning objectives. Students
and mentors should feel free to develop their own categories, change, adjust, and depart from these suggestions consistent with their own theological traditions.
Area A: Personal Growth and Faith Development
• Taking responsibility for my own growth and evaluation.
• Sensitivity to my own insights and intuitions.
• Ability to make firm decisions.
• Awareness of and ability to deal with my feelings (e.g., anger, affection).
• Management of time.
• Responsible risk taking.
• Development of self-confidence.
• Ability to face the ambiguities of life, the struggles of faith, and the disappointments of the ministry.
• Consciousness of God’s redeeming activity in life and my ability to reflect theologically on that
experience.
• Awareness of my need for prayer and spiritual discipline.
Area B: Capacity to Understand, Be Sensitive to and Relate with Others
• Ability to accept and value diversity of people (ages, races, and cultures).
• Openness to working cooperatively with people who are culturally and theologically different from
me.
• Reaching out to persons, including my peers, who are under stress with sensitivity.
• Ability to develop trusting relationships.
• Ability to correlate my leadership with that of others.
• Sensitivity to sexuality of persons (self and other).
• Identifying and responding appropriately to interpersonal conflict.
• Distinguishing between manipulation and facilitation of relationships.
Area C: How One Functions as Minister and/or Religious Leader
• Understanding of what being a minister/pastor/religious leader means in this setting.
• Acceptance of the role of minister/leader in the religious community.
• Ability to earn, own, and exercise authority.
• Ability to cape with the tension between my own image as a minister and the image or role thrust
upon me by others.
• Acceptance of the leadership of others in positions of authority and in my religious community.
• Sense of vocational direction.
• Understanding the relationship between personal faith and responsibility to the faith that is expressed in the community of believers.
• Personal integration of the doctrines of my faith/religious community.
• Acceptance of the limitations and strengths of church structures.
Area D: Skills of Ministry/Leadership
• Capacity to set appropriate goals and to select reasonable strategies for action.
• Ability to facilitate the building of community.
• Ability to understand and work with groups.
• Ability to think and act on the basis of theological and ethical understanding and on a faith commitment.
• Development of skills appropriate to this setting (preaching, teaching, pastoral care/counseling,
and administration).
• Ability to communicate the Gospel and my own faith stance.
• Ability to creatively utilize conflict.
• Understanding the application of “academic learning” to practical situations of ministry.
• Ability to sense the uniqueness of a particular setting, to adapt generalities, and make exceptions.
Skills in assessing a situation to set priorities for appropriate ministry.
• Skills in investigating a particular organization or community to determine what it needs for ministry.
Area E: Problems and Services of Social Organizations
• Ability to understand and learn about the nature of institutions/structures/systems.
• Experience of seeing changes take place in the institutional structures/systems and what constitutes
the struggle to bring this about.
• Sensitivity to social justice issues.
• Ability to raise social justice issues to the attention of the community.
• Ability to deal with social change that is occurring in the community.
• Understanding how justice/love can be realized.
• Awareness of being involved in different modes of oppression and victimization and of my openness and ability to change.
Sample Plan for Learning
I. General statement of seminarian’s overall learning goal (vocational intention, reason for being in seminary) as it relates to this particular field setting.
II. Specific learning objectives. For each learning objective, include what you intend to learn, questions to
explore, resources available, a specific action plan, and evaluation.
Learning Objective: Develop skills in teaching an introductory class in the Episcopal Church to adults.
Resources Needed
• information on how adults learn
• information on how to plan a 2-hour teaching session
• introductory material on the Bible, Church History, the Prayer book, the Creeds, pastoral
• offices, alternative services, prayer and spiritual disciplines…
• people willing to take a class for ten weeks on Wednesday night from 7-9 p.m.
Plan of Action
• consult with (Name), an EfM mentor, for information on Adult learning styles and lesson planning tools on January 20th at 2 p.m.
• meet with the DRE for planning tools on January 23rd at 12 noon.
• organize class notes from Bible classes, Church History, Liturgics and Moral Theology by
• January 21 and discuss what I will include in the class with my supervisor on January 22 at 2 p.m.
• meet with (Name) on January 20th at 12 noon to gather resources on prayer and spiritual growth.
• meet with (Name) to discuss resources available through the Diocesan Resource center on January
19th at 10 a.m.
• consult with rector and the lay support group.
• teach the course from February 1 to March 15th.
Evaluation
How will I know if I have accomplished this objective?
1. Did I do it?
2. Was on time?
3. Gather written data from participants in the class after each session, video tape each session and
review with the rector, DRE after the session on March 1 at 2 p.m. Discuss learning’s with my supervisor and name learning edges for the future on March 15.
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III.Transition Ministry for Field Education
Student and Site
It is suggested that the partnership between the student, mentor, congregation and The School of Theology have a clearly defined beginning and ending, welcome and farewell. The way these transitions are
honored will, of course, vary according to the context and customs of those involved, and may range from a
newsletter article or congregational email to marking them liturgically during the principal weekly worship
service. The following are offered as suggestions from experienced clergy mentors and congregations.
A. Celebration of a New Ministry
Sr. Warden
Name of Rector/Priest in Charge, we have come together today to welcome N.N. who has been chosen to serve as a
Field Education student from The School of Theology at Sewanee with Name of Congregation. We believe that
s/he is well qualified and has been prayerfully selected.
Priest
N., do you in the presence of this congregation commit yourself to this new trust and responsibility?
Student
I do.
Priest addresses the Congregation
Will you who witness this new beginning support and uphold N. in this ministry?
People
We will.
Priest
Let us then offer our prayers to God for all his people, for this Congregation, and for N., our seminarian
in training. The Lord be with you.
People And also with you
Priest Let us pray.
Everlasting God, strengthen and sustain N. with patience and understanding that s/he may love and care
for your people; and grant that together we may follow Jesus Christ, offering to you our gifts and talents;
through him who lives and reigns with you and the Holy Spirit, one God for ever and ever. Amen.
Representatives of the Congregation present the bible saying,
N., accept this Bible, and be among us as one who proclaims the word. Amen.
Others present a book of prayers saying
N., receive this book and be among us as a person of prayer and study. Amen.
Jr. Warden
N., receive these keys and let the doors of this place be open to all people. Amen.
Priest
N., follow these canons and be among us to share in the work of the diocese.
Others of the congregation present a chalice and paten, saying
N., receive these vessels and be with us in sharing the sacraments of Holy Communion. Amen.
Priest
Priest
N., let all these be signs of the ministry which is mine and yours in this place. Amen.
Greet your new seminarian in training.
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B. Prayer for the Transition of Ministry
At the conclusion of the official partnership defined by the Letter of Agreement, the gifts are returned to
the priest and congregation and a prayer such as the following may be offered.
Gracious God, we thank you for the work and witness of N. Her/his ministry has enriched
us and brought gladness to us. Now bless and preserve her/him during this time of transition. Guide her/him in the continued use of your gifts. Give to her/him a grateful heart
and sustenance for temporal and spiritual needs, friends to cheer the way, and a clear vision
of the ministry to which you are calling her/him. We pray that her/his move into the coming
season may be seamless and that s/he will journey safely to this next chapter in ministry as s/
he travels with the One who is the Way, the Truth and the Life, Jesus Christ our Lord. And
the blessing of the Father, the Son, and the Holy Spirit be upon her/him and remain with
her/him forever. Amen.
C. Transitional Deaconate Residency
It may be that the student will be ordained as a deacon during or soon after the official completion of the
field education letter of agreement partnership. During this transitional ministry time it is a wonderful
opportunity for students to mark a clearly delineated time of new and unique ministry as an ordained
deacon. The School of Theology encourages students and congregations in pursuing this option, and has
discussed it with the diocesan bishops of Tennessee, East Tennessee, Alabama and Atlanta. Together with
the Dean of The School of Theology, all are in agreement that a formal process of licensing for those who
become deacons in the course of their studies here is not necessary. If, however, the student ordained to
the deaconate is no longer enrolled at the seminary, or is serving outside of the established partnerships
with accredited field education sites then canonical licensing procedures would apply.
Unless the student is enrolled in a course for field education elective or immersion academic credit, no
letter of agreement or submission of other forms is necessary. The following, however, are offered as
suggestions from those clergy mentors who have enjoyed sharing in this ministry with students ordained as
deacons:
1. It is helpful to have a written agreement or covenant between to mark the partnership between the
clergy mentor, the congregation, and the student who is a transitional deacon. The director of
contextual education can refer mentors to their colleagues who have some examples or templates
for that purpose.
2. Offering the student transitional deacon who is serving with a congregation a stipend or mileage
reimbursement can be especially helpful.
3. Some mentors pay the student the customary honoraria for someone who is serving as a supply
minister, guest preacher or teacher. Additionally, coaching the student on the applicable guidelines
for federal income tax reporting is usually welcomed.
4. It is a helpful courtesy for the student and/or mentor to notify the contextual education program
office of such partnerships. While it would not preclude an opportunity for a new student to be
called to the congregation for field education, it is important for the director of contextual education to provide some orientation with those involved to their distinct roles, responsibilities,
learning goals and relationships.
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IV. Ethical & Legal Issues
The following School of Theology non-credit M.Div. degree requirements are expected to be fulfilled in
advance of field education placements as a significant measure of preparation and dedication to the ethical
practice of ordained ministry:
• A background check that is approved by the director of contextual education as appropriate for
participation.
• Safeguarding God’s Children Workshop
• Safeguarding God’s People Workshop
• The School of Theology Cultural Diversity Workshop
• Mental Health First Aid, USA Training (per the Contextual Education I & II course requirements)
In order to be faithful and accountable to one another it is also important to be aware of potential legal
liabilities that exist in connection with the enterprise of ministry such as those described below.
A. Licensing for Religious Counselors
Each state has statutes that regulate and license counselors under a variety of professional designations
and titles, define counseling activities, and establish the educational, experiential, supervisory, and ethical
requirements for those who use counseling titles. Most states exempt religious counselors from licensing
if their counseling activities fall within the parameters of their congregations. “Religious counselor” is a
broad term and includes clergy, religious educators, church administrators, and church workers functioning in official capacities, such as deacon or elder, and in our case, students in seminary serving in field
education placements. Students, in their role as religious counselors, must be careful how they designate
themselves since such terms as “pastoral counselor” are often regulated and require licensing. Students
and others functioning offering religious counseling must not state explicitly or implicitly that they are
pastoral counselors unless they have been licensed.
Most states do not require licensing for religious counselors whose duties include counseling; however, the
counseling should always include a spiritual element. It is important to be aware of the licensing exemptions since they limit the manner in which religious counselors can advertise or promote their counseling
activities. The contextual education program curriculum contributes to a student’s formation in building
counseling skills. Students in the M.Div. program develop these skills through participation in clinical
pastoral education, followed by Pastoral Theology I and continuing through the Contextual Education I
& II courses which include the field education component. At the same time it is important to indicate
that regardless of the level of competence in that skill building, this counseling is not equivalent to that
of state-regulated counseling professionals. Students in the M.Div. program are exempt from licensing
requirements by being recognized by his or her denomination as those in training for ordained leadership and under the supervision of his or her denomination, which has the authority to set standards and
to apply disciplinary procedures when the standards are breached. The student functioning in the role of a
religious counselor should conduct counseling activities as part of his or her regular duties and not use or
imply the use of any regulated titles unless he or she is licensed to do so.
B. Confidentiality
The legal issues surrounding counseling are complicated. The religious counselor has a legal duty to obey
applicable laws and statutes, and a pastoral duty to maintain confidences. In addition, communications
between a professional religious counselor and his or her penitent might be entitled to certain legal privileges that will make such communications inadmissible in a court of law. Whether a communication is
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privileged or not is a complicated issue and varies from state to state. Generally, for the privilege to apply,
the communication must be between a bona fide religious counselor and a penitent. Because students in
The School of Theology field education program are generally not ordained and/or licensed, they may not
invoke the clergy-penitent privilege. Therefore, before undertaking any counseling activities, the Student
should indicate to any potential penitent that he or she is not a religious counselor, but is instead a seminary Student in training.
C. Child Abuse
Child abuse can occur in many ways. Child abuse can include, but is not limited to, acts such as the employment of a child in a position that could injure the child’s health, exposure of a child to indecent
language or behavior, the performance of an unlawful act upon or in the presence of a child, and the use
of unwarranted excessive physical restraints upon a child. The law also provides complete immunity from
both civil and criminal liability to anyone reporting incidents of child abuse. Therefore, even if the information that gives an individual “reasonable cause to believe” that an incident of child abuse has taken
place is gained through a professional relationship, such as clergy counseling, the professional has a clear
obligation under law to report such incident immediately. The child’s welfare overrides any possible claim
of privilege by the counseled person. Indeed, failure to report child abuse in can be a crime. The state laws
will vary and so Students and their clergy mentors should review those that apply in their field education
placements. The laws in these areas can vary from state to state; this discussion should be taken as a starting
point for discussion when entering a Letter of Agreement.
D. Criminal Sexual Conduct
State laws prohibit an individual from making sexual contact with someone who is legally deemed unable to
consent. Minors under the age of eighteen (18) years, adults with diminished mental capacities, and institutionalized persons are among those whom the law may deem unable to consent to sexual contact or relations. In addition, clergy or seminarians engaging in counseling may be subject to both civil and criminal
liabilities if they have sexual contact with parishioners to whom they are providing such counseling. Clergy
and seminarians owe a fiduciary duty to parishioners by virtue of the trust and confidence parishioners
typically place in the clergy during counseling. Sexual contact between a pastoral leader and the counseled
parishioner is a clear breach of that duty, for which they could be liable for damages and criminal penalties.
E. Copyright
Basic guidelines for compliance with copyright laws are set forth on The University of the South website.
Faculty, staff, students and mentors are expected to follow these guidelines in good faith. Rather than look
for “loopholes” in the letter of this law and its regulations, we subscribe to the spirit of the protection it
gives to the rights of others.
The simplest way to comply with the law is to obtain the copyright owner’s permission to use or reproduce
the work. Students in field education are encouraged to work with clergy mentors to develop competence
in avoiding the use of copyrighted works created by others, e.g., duplicating choir music, using published
cartoons or stories for church bulletins and newsletters, reproducing sermons, or copying liturgies. Note:
there are certain exceptions to the copyright laws that protect the use of copyrighted works at a place of
worship from claims of infringement. The office of print services for The University of the South has subscribed to the Copyright Clearance Center and is responsible for obtaining copyright clearances. Should
you have any questions in connection with whether the use of a particular work is permissible, we suggest
that you contact them regarding the propriety of the proposed use.
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F. Diversity and Cultural Sensitivity Issues
The School of Theology strives to deepen the education of this community and beyond concerning the sins
of prejudice and discrimination based on such things as age, class, disability, ethnicity, gender, race, and
sexual orientation. In the context of God’s creation and reconciliation of humankind it seeks to:
† Develop and implement ways to foster a change of mind and heart in and beyond this community; † Widen the presence and participation of under-represented groups throughout The School of
Theology;
† Promote changes to our structures and culture so that we may be a more adequate sign and instrument of God’s reign.
The contextual education program values diversity and our cultural difference and strives to embrace the
personal stories of the students and the communities of every placement that partners with us.
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Please read the following Sections V – XI before the beginning of Field Education (which is the first Sunday following the semester’s first day of classes) and discuss it during the first Student-Mentor weekly scheduled conference.
V. The Student-Mentor Conference
A Suggested Order of Meeting
Field education is based on the action/reflection model of education. The Learning Covenant describes
areas of ministry in which the student works. The student-mentor conference deals with reflection on acts
of ministry. The goal of the session is to develop the student’s self-awareness and competence in ministry.
Therefore the session needs to be carefully planned. It should be a weekly conference approximately one
(1) hour in length and composed of 3 parts. The following is a suggestion for the use of that time:
† Part I: (10 minutes)
Nuts and Bolts—administrative details, assigning and planning activities, etc.
† Part II: (20 minutes)
Sharing of concerns and feedback, e.g., prayer, sermon and worship participation critique,
discussion of relationships with church members or with staff, etc.
† Part III: (30 minutes or more)
Theological reflection consisting of a structured time of mutual reflection on pastoral and theological issues arising from participation in specific areas of ministry.
The Very Rev. William S. Pregnall, a former seminary dean and director of field education, describes the
function of the regular one-hour conference of the student and clergy mentor as the heart of field education. It is here that fieldwork becomes field education. The Rt. Rev. Gordon Charlton defined it as an extended conversation at regular intervals in which the student and the mentor engage in a detailed analysis
of concrete examples of ministry in an effort to further the student’s developing ministerial competence.
Inherent in this definition is the idea that learning comes not through experience alone, but through
reflection on experience.
Within this extended conversation, mentor and student hold up to the light pieces of behavior, moments
in ministry by the student, and gently but steadily turn the experience so that, like a jewel, every facet can
be examined. Some work experiences are more multi-faceted than others, but there are common elements.
In almost all work done by the student there are facets of:
1. Professional skills: How-to-do-it? Here the concern is on the behavior itself. Was the lesson read
so that it could be heard? Was it correctly introduced? Were biblical names pronounced correctly?
Or, in a teaching situation, what led up to the problem of disruptive behavior? Was there an adequate lesson plan? Were the children’s needs being met? Was it only one child? What is this child’s
background? How do you handle an unruly child in class? etc.
2. Professional identity: Who am I? Here the concern is more feeling-oriented. Each Student must
not only learn to do things, but must begin to feel some security in the performance of these duties. If unease persists, it may mean that the facet to be examined most closely is vocation.
3. Vocation as an Ordained Person: The concern is that deep question, “Is this for me?” Do I truly
feel called to serve God as a Deacon or Priest of the Church? Is my subjective feeling of a call being
affirmed and validated by the objective reality of people’s response to me as I go about learning to
minister.
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4. Theological reflection: As the experience is viewed, one facet is in the question, “Where is God in
all of this?” As Students study theology, they begin to recognize that the classical Christian ideas of
grace and faith and love and sin do have experiential roots and experiential consequences. To be
able to help a Student see the theological dimension of an ordinary life situation is a most exciting
moment of learning.
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VI. Important Factors in Mentoring
The Reverend William Pregnall has shared helpful thoughts regarding the nature of mentoring field education students. Those thoughts are adapted here for shaping this significant partnership in ministry.
Rapport and truth between clergy mentor and student is fundamental. This does not occur overnight.
Factors that lead to rapport and trust include clarity of expectations, mutual respect, positive response
to specific behavior that is genuinely given and received, responsibility in performance of duties, being
open in expressing oneself and openness to feedback. Barbara J. Blodgett of Yale Divinity School helpfully
reminds those who mentor that feedback rather than praise encourages learning, growth, and formation.
Students are more likely to be motivated to challenge themselves and do better if instead of saying, “You’re
a natural born pastor,” (describing the attributes of a person), a mentor can talk positively about the actual
act of pastoring being observed and make a statement about the nature of why it was effective (describing
what someone did).
Regularly scheduled student-mentor conferences are essential. The time together should be free of interruption, and only the most pressing emergencies should cause their rescheduling. An hour, or at most an
hour and a half, is about all the time that can be spent together helpfully.
An agenda, usually brought in by the student, is necessary. That is, every conference is to look at some
ministerial behavior. The student brings an account of some involvement in ministry. On occasion, there
may need to be written accounts. At some conferences, the clergy mentor will bring the agenda. This
may include feedback received about certain aspects of the student’s work, or it may be related to sharing
certain things related to the clergy mentor’s style of ministry that will be of help to the student in better
understanding the ministry of the student. In every case, however, mentoring begins with live data, actual
behavior in ministry, and it is examined.
The analysis of the live data, the behavior and the experience, takes place at several levels. Pregnall’s alliterative list may help the clergy mentor keep in mind the possibilities.
1. Facts: Check for facts that clarify the event in your mind. Check for facts that test the reality of
statements such as “Everybody disagrees with me.”
2. Feelings: Be aware of the student’s feelings. Check for student awareness of these feelings. Be
aware of your own feelings about the event and toward the student as the event is discussed.
3. Fantasies: Ask the student to fantasize about what intuition points to in the situation. Prod
the student to share hunches about the people in the event. Use fantasy as a means of exploring
future alternatives. What is the worst fear? What is the possible resolution? How would a ‘Martian’ view this situation if he dropped in on it?
4. Focus: Explore alternatives, but focus on the primary issue, the basic decision to be made, the
heart of the problem. Do not solve the problem for the student. That is his or her responsibility, but help focus on the central issue.
5. Future: What are the next steps? Again, don’t solve the problem, but help the Student think
of alternative next steps to take. Also, generalizations can be made by the Student in terms of
future behavior in similar situations. It is to achieve a more competent response to similar situations of ministry in the future that mentoring is directed.
The student-mentor conference time is not the impartation of factual knowledge. It is quite appropriate
for a clergy mentor to teach a student how to function in a liturgy, how to use the voice, how to fill out a
parish register, etc., but this direct teaching is not reflective mentoring. As these learning needs are identified in mentoring, the clergy mentor or others should set a separate time for such instruction.
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Mentoring does discuss the vocational question within the student-mentor conference. As questions related to the appropriateness of ordained ministry as a vocation for the student arise, it is necessary to discuss
them. One’s calling is not something “solved.” It is discovered in the crucible of reflection on ministry.
Because of the close interface between one’s person and one’s pastoral competence, mentoring is closely allied with spiritual direction and therapy. But it is neither. In mentoring, spiritual issues arise out of
situations of ministry. The mentor should not avoid these. In the student-mentor relationship a student
is led to focus on the nature of the spiritual issue and its consequences in ministry to persons. If it seems
the student’s personal spiritual discipline is lacking or otherwise impoverished, or if some revision seems
indicated, these are the tasks of the student within the discipline of spiritual direction. It is necessary for
the clergy mentor to keep the “mentor’s hat” on, always focusing on the consequences for others of the
student’s ministry, even though the issue may be one equally appropriate for a spiritual director. The mentor in such a case may act momentarily as a spiritual director, but the mentor focus is primary.
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VII. Distinguishing Between Mentoring, Counseling
& Spiritual Direction
The clergy mentor must learn how to make this distinction; how to achieve delicate balance. George Hunter of the Episcopal Divinity School offers the following definitions:
Mentoring, Counseling, and Spiritual Direction are distinct professional roles and resources
in preparing people for and supporting them in ministry. They are complementary, sometimes
overlapping, resources that are guaranteed to produce role confusion and conflict for the clergy
mentor and/or the student who are unclear about the student-mentor relationship and unfocused
in the learning covenant. Focus is a key word in differentiating between these three resources and
roles.
In mentoring, the primary focus is upon the student’s learning and growth in ministry. The
student-mentor relationship and process are oriented toward the present realities of the student’s
relationship to the context for ministry and aptitude for serving as a minister.
In counseling, the primary focus is upon the client gaining greater self-understanding. The
counseling relationship and process are oriented toward working with the psychological issues of
the client as they are manifested in behavioral patterns, conflicts, and interpersonal relationships
in both the client’s history and present reality. The client/counselor relationship serves as an arena
for the client to achieve more clarity about him/herself.
In spiritual direction, the primary focus for the directee is his/her relationship with God and
the development of that relationship. The process and content of spiritual direction, which includes the directee’s prayer life and the nature/quality of those times when he/she is intentionally
investing time and energy on the development of a relationship with God, is the central agenda of
director/directee meetings.
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VIII.Responsible Feedback
One of the most important experiences of clergy mentors, students, and congregations in their relationships in the field education program is the giving and receiving of feedback on performance in ministry.
Please consider some of the following characteristics of effective feedback as potential norms for such conversations.
Characteristics of Effective Feedback
1.
It is specific rather than general. To be told that one is “dominating” will probably not be as useful as
to be told that, “Just now you were not listening to what the others said, but I felt I had to agree with
your arguments or face attack from you.”
2.
It is focused on behavior rather than on the person. It is important that we refer to what a person does rather than to what we think or imagine a person is. Thus we might say that a person “talked more than
anyone else in this meeting” rather than that a person is a “loudmouth.”
3.
It takes into account the needs of the receiver of the feedback. Feedback can be destructive when it serves
only our own needs and fails to consider the needs of the person on the receiving end. It should be
given to help not to hurt. We too often give feedback because it makes us feel better or gives us a psychological advantage.
4.
It is directed toward behavior that the receiver can do something about. Frustration is only increased when a person is reminded of some shortcomings over which he/she has no control or a physical characteristic
that he/she can do nothing about.
5.
It is solicited, rather than imposed. Feedback is most useful when the receiver has formulated the kind
of question which those observing him/her can answer or when actively seeking feedback.
6.
It involves sharing of information rather than giving advice. By sharing information, we leave a person free
to decide for her/himself, in accordance with that person’s own goals, needs, etc. When we give advice we tell the person what to do, and to some degree take away a person’s freedom to decide for her/
himself.
7.
It is well-timed. In general, immediate feedback is most useful (depending, of course, on the person’s
readiness to hear it, support available from others, etc.) The reception and use of feedback involves
many possible emotional reactions. Excellent feedback presented at an inappropriate time may do
zharm than good.
8.
It involves the amount of information the receiver can use, rather than the amount we would like to give. To
overload a person with feedback is to reduce the possibility that a person may be able to use what he/
she receives effectively. When we give more than can be used, we are more often than not satisfying
some need of our own rather than helping the other person.
9.
It concerns what is said or done, or how, not why. The “why” takes us from the observable to the inferred
and involves assumptions regarding motive or intent. Telling a person what her/his motivations
or intentions are more often than not tends to alienate the person, and contributes to a climate of
resentment, suspicion, and distrust; it does not contribute to learning or development. It is dangerous to assume that we know why a person says or does something, what a person “really” means, or
what a person is “really” trying to accomplish. If we are uncertain of a person’s motives or intent, this
uncertainty itself is feedback, however, and should be discussed.
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10. It is checked to insure clear communication. One way of doing this is to have the receiver try to rephrase the feedback he/she had received to see if it corresponds to what the sender had in mind. No
matter what the intent, feedback is often threatening and thus subject to considerable distortion or
misinterpretation.
In addition to the Review of Learning reports, there are also three additional forms included in this manual that are suggestions from The School of Theology as tools for conversation and discussions based on
criteria that offer concrete data for feedback. (See Section 2: Forms)
† The Field Education Time Record will be submitted to the director of contextual education by the student
following discussion of it in the student-mentor conference. It is not an evaluation or assessment
tool, but rather a way of beginning to develop holy habits and stewardship and balance of time for
ordained ministry that can be discussed in colloquy.
† Similarly, the Preaching Review Form is offered by the Homiletics professor of the School of Theology, the Rev. Dr. William Brosend, as a tool he suggests be used between the student and mentor to
mutually offer one another feedback on the preaching event. It could also be used by lay persons as
a structure for sharing verbally their feedback with the student.
† A Seminarian Review of Field Education, Mentoring, and Context for Ministry offer the Student a tool following the
spiritual discipline of Ignatian Examen as a way of reviewing the experience in colloquy and conversations and is, once again, not an official program assessment tool for submission.
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IX. Some Suggestions to Clergy Mentors
about Activities and Projects
1. In addition to the student’s field education requirements, the specific activities and projects, which
are to benefit student’s learning goals, are at the discretion of the mentor. The contextual education
program manual and the student’s Learning Covenant should help the clergy mentor in deciding what
would be most helpful to the student.
2. The student’s activities and projects should fit into and compliment the normal parish or mission program. The student should be an enrichment to the program and not a distraction or interruption of
it. What the student does should assist and enhance the ministries and programs of the congregation as
well as provide avenues of learning and skill enrichment for the student.
3. It is not necessary for the clergy mentor to create work to keep the student busy. This would be counter-productive for all concerned. The School of Theology assumes that our students know how to make
good use of unstructured time.
4. The School of Theology would like the student to have exposure to the total life of the parish or mission and to the daily and weekly routine of the parish or mission priest, to the degree that these are
possible. In addition, it is helpful for the student to get a sense of the community and diocesan environment in which the parish or mission exists.
6. At the discretion of the mentor and student, a group of lay people from the congregation might be
identified who could serve as a support group to the seminarian. It is not necessary for this lay group
to submit any feedback to the School of Theology, but it may be a chosen topic of discussion in the
student-mentor conference.
7. We ask that the student be permitted to attend, as an observer, as many as possible of the meetings held
in the congregation during the field education program. We especially desire that he or she help plan
the agenda and then attend a meeting of the vestry or mission council. One of the resources provided in this manual offers some criteria that may be helpful in observation and discussion of meetings
during the weekly student-mentor conference.
8. The written work, which the student will prepare for the director of contextual education in the Contextual Education I course, may include a financial analysis exercise. We are also interested that the
student gain some knowledge of the accounting system and budget dynamics of a parish or mission.
This will require that the student spend about an hour with the treasurer or the clergy mentor, if you
prefer, which may include access to the parish or mission budget and year-end report. We would also
appreciate access to parish historical files such as parochial reports, annual meeting committee reports,
parish register, and church service register. If possible, we would like the student to assist in filling out
the parochial report so that he or she can begin to understand this process.
9. Attendance at and planning for funerals and wedding rehearsals would be helpful to the student.
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X. Typical Problems Encountered in Mentoring
This list is by no means a complete summary of all problems encountered by clergy mentors and students
in field education. However, the problems on this list are those that were most identified and discussed by
clergy mentors and students in field education programs over a period of several years. Awareness of these
issues may help clergy mentors and students more effectively attain a genuine and shared understanding of
the nature of mentoring.
1. Confidentiality: To whom does the student owe first loyalty in a pastoral situation encountered
during field education — the clergy mentor or the parishioner/client? It is important that the
clergy mentor and student establish a basic agreement on expectations for confidentiality in
pastoral situations. Lack of such an agreement or clarity of understanding can affect the clergy
mentor relationship as well as the effectiveness of the student’s ministry.
2. Avoidance: This refers to the obvious and not so obvious signs of a student’s or clergy mentor’s
inability to cope with issues raised and situations encountered in field education which require
self-examination and self-discipline. Some signs of the existence of such a problem may be the
repeated forgetting or canceling of reflection conferences, such conferences being conducted
in a perfunctory or hurried style, unwillingness to follow-up on a pastoral situation, chronic
tardiness for appointments and duties, hostility in particular situations or discussions.
3. Responsibility: The clergy mentor must often help the Student learn how to set priorities, to recognize what really is and what really isn’t his/her responsibility. This includes helping the student
recognize his/ her limitations—accept them and move beyond them, with a focus on the parishioner’s/
client’s needs rather than the student’s own needs.
4. Role Modeling: A clergy mentor can be a professional model for the student. However, a clergy mentor’s additional willingness to reveal himself/herself as a person can encourage similar self-revelation
in a student. In other words, it is important that a clergy mentor not only model what it is to be a professional, but more, what it is to be a person in that profession.
5. Personal Theology: The clergy mentor must constantly emphasize the need for a reflective and critical
view of the student’s own theology as it is confirmed, challenged, and changed as a result of ministry
and reflection. Ideology is not merely an academic consideration; it under girds everything else in
ministry. The clergy mentor’s own theological process should be apparent to the student.
6. Fear: The clergy mentor must discover possible fears the student might have that put constraints on
his/her ministry and development. For instance, the fear of failure can inhibit a caring, human response to a pastoral situation, or it can sometimes produce an overreaction and strong identification
with a situation. It can twist the student’s focus from the parishioner’s needs to his/her own needs,
often unconsciously.
7. Effective use of limited time and energy: It is noted that the stresses and strains on time and energy
experienced by the student in field education present a realistic practicum for the professional ministry and its similar problems. All effective pastors must learn to use available time in ways that produce
optimum results. For instance, it’s sometimes okay to suggest to a distraught parishioner that five minutes before a service begins may not be the best time for a counseling session and offer another specific
time instead. It is also possible to learn to recognize and seize unexpected opportunities. Sometimes
the five minutes before a service may, in fact, be such a time. It has been said that “Ministry is what
occurs in the interruptions.”
8. Trust: Trust is the key word in a successful clergy mentor/student relationship. It is essential that both
mentor and student make the time and the effort to establish a personal trusting relationship as early
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as possible in the field education experience. It is also necessary to constantly and deliberately check
on the nature of the relationship.
9. Confrontation: It is sometimes necessary to confront a student (or for a student to confront a mentor) with issues that are being avoided or ignored. The aim of bringing about such a confrontation
should always be to aid the learning process and personal growth of the Student. If sensitively done, it
can also strengthen the student-mentor relationship.
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XI.Clergy Mentor Training &
Continuing Education
Training for clergy mentors is undertaken through a series of gatherings in which mentors share and
reflect upon their experiences with colleagues and members of The School of Theology faculty. A commitment to participate in these meetings is expected of all certified clergy mentors and is necessary for accreditation of the field education site.
Mentors are urged to take part in the orientation and training provided at the seminary as well as in regional and local gatherings and occasional visits with the director of contextual education at the field education site. These opportunities strengthen the relationships and partnership of clergy mentors with The
School of Theology on an ongoing basis.
Mentors are also encouraged to share in the resources of The School of Theology and faculty, and are invited to participate in ongoing communication between faculty members and other mentors.
A sample of the topics covered and the timing of mentor training and continuing education is outlined
below and is suggestive of other topics and ideas developed in collaboration with one another.
Suggested resources for mentors which are available for circulation through the director of contextual education include:
• Floding, Matthew. Welcome to Theological Field Education!. Alban Institute. Herndon, VA: Alban Institute, 2011.
• Hillman, George M. Preparing for Ministry: A Practical Guide to Theological Field Education. Grand Rapids, MI:
Kregel Publications, 2008.
• Jenkins, David Omar and P. Alice Rogers. Equipping the Saints: Best Practices in Contextual Theological
Education. Cleveland, Ohio: Pilgrim Press, 2010.
Track I – Clergy Mentors and 1st Year Students
This Easter Semester Mentor Day at the School of Theology typically is held on Wednesday of the 4-7th
week after classes begin. This is the core curriculum required for completion by certified clergy mentors
as well as offered for ongoing renewal for all clergy mentors. It is also the orientation to field education
for 1st year students and an opportunity for students and mentors to begin meeting and recognizing one
another.
Topics of conversation may include Section I-IV of the Resources in Section 3 of this manual, as well as:
†
†
†
†
†
†
†
†
What is Theological Field Education?
The Art of Mentoring and Formation
The Power of Reflecting with Peers
The Forming Work of Congregations
Self-Care and Community
Ministerial Ethics
Considerations for Cross-Cultural Placements
The Players: Proactive Student Involvement and Mentoring
Track II – Clergy Mentors and 2nd Year Students
This Advent Semester Mentor Day at the School of Theology typically is held on Thursday of the 4-7th
week after classes begin. This is the advanced and/or continuing education portion of the curriculum for
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all mentors as well as a final opportunity for 2nd year students and mentors to meet before the process of
calling students to a particular site and entering a Letter of Agreement together begins.
Topics of conversation may include Section V-XI of the Resources in Section 3 of this manual, as well as:
†
†
†
†
†
†
†
†
†
†
†
Language and Leadership
An Ethic of Risk at the School of the Prophets
A Paradigm for Forming Church Leaders in Mission-Shaped Communities
How Not to Praise: Constructive Feedback and Teaching One Another to Listen Well
Family Systems and Congregational Leadership in Anxious Times
Comparing Natural Talent Inventories for Use in Field Education and Congregational Development
Equipping Mentors to Leave a Legacy
Mentoring for Leadership
Bridging Classroom and Parish
The Art of Supervision and Formation
The Mentor Supervisory Meeting
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Resources for Studying
Congregations &
Other Faith-Based
Institutions
Overview of Resources for Studying Congregations
and Other Faith-based Institutions
During the Easter semester of the middler year students will be engaged in learning about various frameworks, theories, and tools for understanding congregations and communities. Students are applying them
for better awareness of the context for ministry to which have they been called to learn. It is helpful to
remember that this study is a learning exercise with the understanding that the work of ordained leadership
is not to “fix” but to use various lenses to more clearly “focus” the mission of God through the church to
restore all people to unity with God and each other in Christ. The following is an overview of the handouts
included as resources for studying congregations in this section. This list is not meant to be exhaustive but
provides some beginning resources, which it is hoped, will prompt other perspectives for understanding
and more effectively serving congregations as ordained leaders.
1. The Dynamics of Congregational Size: In recent years one particular method that is widely
accepted as an essential way of understanding how to minister more effectively is the Dynamics of
Congregational Size (DCS). After assessing years of data and trending, this understanding was
popularized with the 1986 publication of Arlin Rothauge’s book, “Sizing up a Congregation for
New Member Ministry.”
2. Congregational Models: Robert Gallagher describes four conceptual frameworks that are used to
describe the dynamics of the life of a congregation in thousands of Episcopal congregations. The
four frameworks are: The Christian Life Model; The Benedictine Promise; The Renewal-Apostolate Cycle; and Shape of the Parish. Gallagher describes and fills in these conceptual frameworks.
Congregational leaders identify the framework that work best for them can and utilize these models
to enrich the life of a congregation.
3. The Congregational Life Cycle: Assessing where a congregation might be in its life cycle can be
a critical component of analysis as one begins a ministry or seeks to lead a planning process. The
paradox of change is that the best time to pour energy in a system is before the plateau of maturity
and stability.
4. Congregational Inventory: This is a tool that can be used to engage a systemic look at congregational life and that of other faith-based institutions. Students are encouraged to considering
elements such as the profile of the surrounding community, the history and background of the site,
current membership and worship and giving trends over the 10-15 years, Christian education and
formation, engagement in service, stewardship, and evangelism, spiritual practices, transforming
community, and institutional management and administration.
5. Relational Meetings: One of the most powerful tools for ministry, lay and ordained, is a relational
meeting, a brief (30-45 minute) face-to-face interaction with someone to determine what motivates and inspires them, what their self-interest is and where you have points of mutual interest.
They are a faithful and fun way to deepen connections with parishioners, identify leaders, build
powerful relationships for love and justice and often bear fruit in terms of evangelism, stewardship
and congregational vitality.
6. Power Analysis of a Congregation: Power is a word that can often feel unseemly to talk about in
the context of congregational life. The term simply means the ability to make act, to create, or to make something happen. And it fact, the Bible may perhaps be the most profound and comprehensive study of
the nature and practice of power—an analysis superior to any secular study today. So power, it’s use,
misuse, and distribution is critical to congregational vitality. The purpose of this lens is to provide
congregational leaders with a structured way to think about how power is held and disbursed in a
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congregation so that it can be more effectively and faithfully used to transform people, congregations and communities.
7. Family Systems: Assessing A Congregation’s Emotional System: What would the congregation
you serve look like as a family? Recognizing congregations an emotional system, following scriptural metaphors of the body of Christ and the family of God, can be a key to healthier leadership
and congregational life. A genogram, or multi-generational picture of the dynamic transmission of
strengths and weaknesses the characterization of relationships between clergy and lay leader is one
way to be more aware of healthful dynamics. Another is the approached offered here from Ronald
W. Richardson.
8. Observation of Parish Meetings & A Sample Meeting Evaluation: Much of the ministry of the
congregations is in and through meetings with one another as part of life together in the community of faith. Congregational leaders are continually responsible for organizing and presiding over
meetings, so theologically reflective and prayerful attention to them is important. This offers one
framework for doing that process.
9. A Meeting Process Evaluation: This checklist is a tool for gauging the range of responsible participation, leadership sharing, communication of ideas and feelings, authenticity, acceptance and
freedom of others, relationship climate and productivity in a meeting. It can be helpful for soliciting feedback from participants in a meeting so that a culture of continuous improvement can be
nurtured.
10. Exegeting Your Community: The missional church movement reminds us to be attentive to a
focus on what God is doing in the world around us, and not just inside the walls of our institutional life. This process guide is offered to assist congregational leaders in interpreting the context in
which they minister. Along with relational meetings, this process can more fully equip congregations and people for joining God in the neighborhood.
11. Leading Effectively in Groups: Nathan W. Turner’s classic work with church leaders on effective
leadership in small groups is always a helpful tool for reviewing our work together.
12. Creative Use of Conflict: The Rev. Dr. Susannah Metz, director of contextual education at The
School Theology from to 2004–2011, included this solid overview on conflict for in earlier versions of this manual, and it is a great resource for developing church leaders.
13. Values and Self Interest: This resource draws on the Episcopal Church Foundation’s Vital Practices in encouraging both lay and ordained leaders to develop a greater sense of awareness about
the core values that motivate us and others and includes an exercise from the Direct Action and
Research Training (DART) Center for developing a summary narrative that powerfully shares your
values.
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Resource 1. The Dynamics of Congregational Size
The best measure for the size of a church is the average total Sunday attendance at worship. Research has
found that there are common characteristics to particular size churches. The “culture” of the church is
often profoundly affected by its size: The following are categories of size:
Total (ASA) *
Average Sunday Attendance 1 - 75 76 - 150 151 - 225 226 - 450 450 +
Category
Family Church
Pastoral Church
Transitional Church*
Program Church
Resource/Corporate Church
The slight variations in numbers used by Neal O. Michell in How to Hit the Ground Running: A Quick Start Guide for
Congregations with New Leadership are simply a reminder that the general categories and not precise analysis are
what help congregational leaders understand the interplay between leaders and followers and evangelism.
ABOUT CHANGE: The older the church, no matter the size, the harder it is to accept change. The newer the church, the shorter the length
of membership, the easier to accept change. The inability to accept change is often associated with institutional memory.
Primary References:
Sizing Up the Congregation, Arlin Rothauge.
The Small Church is Different!, Lyle Schaller.
How to Hit the Ground Running: A Quick Start Guide for Congregations with New Leadership, Neal O. Michell.
“Ministry Matters: A Guide to Conducting a Mutual Ministry Review, Episcopal Diocese of Texas
Mary M. MacGregor, Director of Evangelism and Congregational Development, Episcopal Diocese of
Texas.
• The Very Rev. Kevin Martin, Congregational Development Officer, Episcopal Diocese of Oklahoma.
•
•
•
•
•
THE SCHOOL OF THEOLOGY AT THE UNIVERSITY OF THE SOUTH
CONTEXTUAL EDUCATION, ADVENT 2014 • 109
• FAMILY CHURCH, 1-75 ASA
The family size church is a single cell unit like a family with strong parental figures in control of the
norms and changes of family life. Priest functions like a chaplain, an on-call pastor at all times. It is
difficult for a vision driven priest in this setting because unless that vision coincides with the powerful
influence of the matriarchs and patriarchs of this size congregation there will be a great test of wills.
A handful of members will have the greatest say in determining who will really be allowed to join, be
warmly received, into this size congregation. Because of the single cell nature of the congregation there
are limited entry points for new persons. If you are allowed to come in as a new member, close relationships can develop quickly. The vestry or bishop’s committee wear multiple hats, plan and execute
most of the ministry and activities of the congregation in addition to being responsible for financial,
property concerns. Maintenance is of great concern that often overshadows the huge need for a small
church to reach out to its community in some distinctive way. Small congregations need to strive to
have an identity in their town or city based on service or ministry to the outside community. The vestry and their spirit/attitude will be closely felt by the congregation which will not rise higher than the
standard of commitment set by the vestry. Long range planning is almost non-existent. But short-term
goal setting is extremely important to keep this size group focused on the future and not just the status
quo. Self-esteem, a sense of moving forward is extremely important because it is very easy for a small
church to get discouraged. Staff size: priest (sometimes part time) half time secretary, sometimes a
quarter time musician. (Vestry/bishop’s committee size: 6-9 persons)
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• PASTORAL CHURCH, 76-150 ASA
This size church is usually made up of 2 or 3 circles of quite intense relations. These circles revolve
around a small leadership circle (vestry/bishop’s committee) and central priest. The effectiveness of
these leadership circles depends on good communication and the healthy relationship of the priest and
the key leaders. The membership looks to the priest for direction, inspiration, and pastoral care. Entry
for the newcomer is often through the attention given by the clergy. Entry into the full membership
and leadership of this size church is commonly difficult. The priest often acts as a shepherd guiding
the new person through the maze. So much attention is demanded from the priest that it is difficult
to spend time on administration and other concerns, therefore making it difficult to grow this size
church unless alternative models for welcome and assimilation of visitors and newcomers are established. Organization is not a priority issue in the pastoral church’s life. It is usually low key and flexible. Major attention is given to building trust between key leaders and the priest, and training oneon-one for tasks. Church tends to run like a participatory democracy. The vestry oversees all ministries
and often plans activities for the church. In addition, they take care of financial and property concerns
and long range planning when necessary. Staff size: priest, secretary, part time musician, maybe one
other quarter time person (nursery, DRE, etc.) in the largest of this category. (Vestry/bishop’s committee size: 6-9 persons)
THE SCHOOL OF THEOLOGY AT THE UNIVERSITY OF THE SOUTH
CONTEXTUAL EDUCATION, ADVENT 2014 • 111
• TRANSITIONALCHURCH, 15l-225 ASA
This is the most stressful of any size church. It is usually in this condition because it is growing or
shrinking in size. Organizationally, it may be stuck in a pastoral model that is inadequate for handling
this size or a program model that may be overworking an already tired leadership pool. This is the size
that never seems to have enough resources, financial or people, to design and carry out the ministries
it wants to do. This church often acts larger or smaller, therefore creating problems. Acting smaller
its vestry runs everything. Acting larger its vestry doesn’t have enough inter-action with the oversight
of ministry. The vestry often does too much and is unwilling to establish a second tier of planning
groups. Staff size - priest, secretary, part time musician, one other part time person (youth minister,
DRE, nursery). (vestry size: 9-12)
• PROGRAM CHURCH, 226 - 450 ASA
Strong organization, programs and lay leadership are the hallmarks of this size church. The priest and
church staff delegate more responsibility and authority to the laity. Pastoral needs are often addressed
through small groups. Committee leadership dominates ministry planning and execution in cooperation with the staff. Assimilation of newcomers is methodical. Life of the church centers around many
separate programs and multiple worship services. Communication and unity are the chief challenges.
Members tend to feel they no longer know everyone or what is going on. Coordination, organization
of activities is essential rather than people doing their “own thing”. Vestries often have a liaison with
ministry groups, or have reports to vestry meetings. Very little planning for ministry is done in the vestry. Primary vestry concerns are stewardship, vision casting-long range planning, staff support, buildings, grounds, financially supporting ministries. Staff- 2 clergy, secretary, 1 full time and often 2 or
more part time of the following positions: lay ministry coordinator, musician, DRE, youth minister,
bookkeeper, nursery, sexton. The larger the TASA the larger the staff. (vestry size: 9-15)
112 • CONTEXTUAL EDUCATION, ADVENT 2014
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• RESOURCE CHURCH, 450 - 2,000 ASA
The Rector is most likely the chief administrator, pastor, or teacher, depending on the staff configuration. These churches have large staffs and are multi-layered organizations. Staff persons are the liaisons
to committees that are empowered to plan and execute ministries. Much effort is put into staff interaction, coordination of activities and communication. Multiplicity of programs, numerous small groups,
variety of worship with 3 - 7 services on Sunday is normal. Often each worship service acts like a small
church, with separate congregations. Excellence must be the hallmark. This size church usually has large
facilities that are constantly utilized with lots of mid-week activities, including shared space with community groups. Monetary resources are easier to raise. One of the greatest challenges of this size is to
create settings where interaction in small groups can occur to meet spiritual growth, fellowship, pastoral
needs and MINISTRY MATTERS Appendix, Page 16 This illustration favors Program size churches
A Transitional size congregation is usually less structured, but strives to get a handle around the manner it needs to be organized to be fluid, yet growing Illustration C TRANSITIONAL & PROGRAM
Size Congregation Priest as Enabler & Chief Administrator Elected leaders & Program leaders Program
Units & Organizations easy places for entry of new members. Vestries depend on staff for ministry oversight, planning and execution with lay leaders. Staff -minimum 2 clergy, DRE, lay ministry coordinator,
youth minister, music director, organist, sexton, 2 + secretaries, treasurer/bookkeeper, administrator;
nursery helpers, grounds keepers, etc. This size church depends on volunteer help in the administrative offices for receptionists, secretarial task support for mailings, etc. The vestry’s primary concerns are
stewardship, vision casting, long range planning, staff support, support of finance committee’s work,
buildings and grounds maintenance. (vestry size: 12-18)
THE SCHOOL OF THEOLOGY AT THE UNIVERSITY OF THE SOUTH
CONTEXTUAL EDUCATION, ADVENT 2014 • 113
Resource 2. Congregational Models
The Christian Life Model: A Diagram Overview
I n a world where carpenters get resurrected, everything is possible.
Eleanor in The Lion in Winter
For many years Mother Mary Laney was vicar of Saint Gabriel’s Church in the Olney neighborhood of
Philadelphia. Olney is a community of African Americans, Asians, Arabs, Africans, Hispanics, and
some whites, the remains of a once large German American population. It’s one if the most diverse
communities in Philadelphia. It’s also a community struggling with crime, affordable housing, and
employment. It was a small parish dependent on the diocese for assistance, serving the Olney
community with efforts of community organizing, employment and education, and holding together
a diverse membership. Saint Gabriel’s had a motto “With God all things are possible”. What held
them together and allowed them to move forward in service? Liturgy and prayer were certainly at
the heart of it. Another one of the tools Mary Laney used was this Christian Life Model. It offered a
way of thinking about the elements and dynamics of life in a Christian community.
T H E CH R I S T I AN L I FE MODE L
Holy Eucharist
W OR S H I P
Daily Office
Personal Devotions
W OR S H I P
Spirituality
O V E R S IG HT
OV E R S I G H T
Leadership
Community
ACT I ON
Stewardshi
p
Service
DOCT R I N E
Holy Scripture
ACT I ON
D OCT R I N E
Evangelization
Catholic & Apostolic
Tradition
Reason
·
Each element is a way in which Christ comes to us and in which we seek Christ. Each is an entry into,
and participation in, the unity to which we are called. In them we are called into a deeper relationship
with Jesus Christ - the heart of Christ, the mind of Christ, the work of Christ.
·
The model can be used by parishes for self assessment, as a framework for planning, as a way to focus
the parish on the essentials of the Christian life, and as a resource to individuals in shaping a Rule of Life.
Each triangle is a system of mutual influence in which the elements strengthen and impact the other
elements.
Copyright Robert A. Gallagher, 1985, 2006
For more on the model see Robert Gallagher’s Fill All Things: The Dynamics of Spirituality in the Parish Church, 2008 and
Power from on High: A Model for Parish Life and Development, 1982
114 • CONTEXTUAL EDUCATION, ADVENT 2014
THE SCHOOL OF THEOLOGY AT THE UNIVERSITY OF THE SOUTH
The Christian Life Model: An Exercise
Do a quick assessment of your parish.
1. Overall satisfaction with Parish Life and Ministry
I am very dissatisfied
1
2
3
4
5
6
I am very satisfied
2. Worship - How well we worship as a community. Also, how well the parish equips people for
participation in the Eucharist and the use of the Daily Office and personal devotions
I am very dissatisfied
1
2
3
4
5
6
I am very satisfied
3. Doctrine - The parish’s awareness of what has authority in the Christian Life. Competence as a
congregation and individuals in relating those sources of authority to decision-making
I am very dissatisfied
1
2
3
4
5
6
I am very satisfied
4. Action - Corporate action of service, evangelization, stewardship; lay members’ awareness
of their apostolate in the workplace, family, civic life, church. Parish’s dealing with the tension
between the parish’s corporate ministries and the individual’s apostolate in daily life.
I am very dissatisfied
1
2
3
4
5
6
I am very satisfied
5. Oversight - Competence and commitment of leaders , clergy and lay, for leadership and
management; building community; and deepening the congregation’s spiritual life; leaders
serving, guiding, leading and managing the parish into an appropriate and full living of the
Christian Life: bringing and preserving a proper order/shape in the parish’s life; methods for
reflecting, discerning and planning in parish life; lay-clergy relationships; sense of direction, etc.
I am very dissatisfied
1
2
3
4
5
6
I am very satisfied
6. Look over your assessment.
• What are three things that could be done in the coming year to improve the life and
ministry of your parish?
•
What would you need to do in the next year to move your “overall satisfaction” rating
up one point?
Copyright Robert A. Gallagher,2006
For more on the model see Robert Gallagher’s Fill All Things: The Dynamics of Spirituality in the Parish Church ,
Ascension Press, late 2006
Page 86 of 130
THE SCHOOL OF THEOLOGY AT THE UNIVERSITY OF THE SOUTH
CONTEXTUAL EDUCATION, ADVENT 2014 • 115
The Renewal – Apostolate Cycle: A Diagram Overview
The Renewal - Apostolate Cycle is a way of describing a central dynamic of Christian life. The Cycle
focuses our attention on the Christian’s movement between being renewed in baptismal identity
and purpose and living as instruments of God’s love and grace in daily life. The Cycle is interested
in both the individual’s movement and in the ways in which the parish church supports and
facilitates that movement.
RENEWAL
APOSTOLATE
Renewal in baptismal
identity and purpose
in worship, study and
being equipped , for
Christian action
Participation in the work
of Christ in service,
evangelization and stewardship
In areas of:
- Workplace
- Family & Friends
- Civic Life
- Church
A Cycle
The cycle is between a conscious and intentional attention to God, prayer life, our relationships,
Christian formation and a subconscious reliance upon God as members of the Body of Christ, in
the workplace, family, civic life and congregational life.
In that Cycle:
We need:
Which is helped by:
Which the parish helps by:
To accept our
dependence on God
Openness to spiritual
guidance
An emphasis in its life on worship;
nothing comes before the Eucharist
and Daily Office. Also, more
attention to formation and spiritual
growth than other programs or
ministries.
To accept responsibility
for ordering our spiritual
life
Establishing a rule of
life
Offering programs and guidance in
creating, experimenting with, and
revising a spiritual discipline.
To accept our
interdependence with
others in the Church
Life in Christian
community, a parish
church
Being a healthy and faithful parish
church and by helping people
relate to the parish community in
ways appropriate to their
personality and the parish’s
capacities.
Copyright Robert A. Gallagher, 1985, 2001, 2002, 2003, 2005, 2006.
For more on the model see Robert Gallagher’s Fill All Things: The Dynamics of Spirituality in the Parish Church,
Ascension Press, 2008
Page 87 of 130
116 • CONTEXTUAL EDUCATION, ADVENT 2014
THE SCHOOL OF THEOLOGY AT THE UNIVERSITY OF THE SOUTH
The Renewal – Apostolate Cycle: An Exercise
Individuals use the sheet to make their own notes. Then each shares what they feel
comfortable sharing with others. Sharing might best be received in silence and with
respect.
Renewal
1. How are you renewed emotionally and physically?
2. How are you renewed spiritually?
3. What role does participation in the parish play in your renewal? How does it help? In
what ways has it hindered?
Apostolate
1. Where is it that you find yourself making a contribution to the welfare of humanity?
Where are you aware of being an instrument of God’s love?
•
•
•
•
•
•
•
In my family
With friends
In the work I do
In my relationship with co-workers
In some volunteer work I do
In working with a civic group or community organization
Other?
2. How has being part of the parish helped or hindered this?
Copyright Robert A. Gallagher,2006
For more on the model see Robert Gallagher’s Fill All Things: The Dynamics of Spirituality in the Parish
Church, Ascension Press, late 2006
Page 88 of 130
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CONTEXTUAL EDUCATION, ADVENT 2014 • 117
The Shape of the Parish: A Diagram Overview
Apostolic Faith – People with a relatively
disciplined, mature, full spiritual life; flexibility
with self and others; an experimental and
exploratory stance; competent and committed
Christians
Vicarious Faith – Do not attend worship; not usually
members; but may see the parish as “their parish” or be
directly or indirectly influenced by the parish's life.
Connected through geography, family friends.
VICARIOUS
FAIT
H
CHRISTMAS & EASTER FAITH
SACRAMENTAL
FAITH
APOSTOLIC
FAITH
•
•
•
•
•
Progressing
Stable – productive or
static
Experimenting
Immature
Tentative
Sacramental Faith – Relatively regular about Sunday
worship. Possibly beginning to see own vocation and
gifts. Accept “sacramental” approach to faith – see that
outward, visible, physical and particular things, people
and circumstances are used by God to draw us into
deeper relationship with God, self, others, creation.
Christmas & Easter Faith – Do not
accept “sacramental” faith. Are
members of the church.
The model can be used:
• To assess the health of a parish, and
• In developing a strategy that deepens the parish's spiritual life, while staying open the
various places people are in their faith journey.
Copyright "Shape of the Parish" Diagram -- Robert A. Gallagher/Mary Anne Mann, 1983; Revised RAG
1999, 2003 For more on the model see Robert Gallagher’s Fill All Things: The Dynamics of Spirituality in
the Parish Church, Ascension Press, 2008
Page 89 of 130
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THE SCHOOL OF THEOLOGY AT THE UNIVERSITY OF THE SOUTH
The Shape of the Parish: An Exercise
I want to begin by asking you to complete an exercise. My experience is that it provides
the base you will need to understand and use the model. This is an assessment of your
parish. Please follow the steps below:
1. Using the circles below -- in circle #2 put your parish's average adult Sunday
attendance. Be sure to include all acts of corporate worship from Saturday evening
through Sunday evening. For the most part these are the people you see frequently
and regularly. They may range from weekly to every few weeks in their participation
in the Eucharist.
2. In circle #3 first put the parish’s adult attendance at Christmas or Easter.
• Then subtract the number you have placed in circle #2. Put the result in circle
#3
• This makes up those people who related to the church primarily through the
major holidays; also possibly through family occasions such as baptisms, weddings
and burials.
3. In circle #4 -- you will not place a number here. Instead, make a few specific notes
of ways in which people relate to the parish but don't ever attend he regular
corporate worship of the church (may come to worship related to the occasional
family obligation). It may be people who are connected through family who are
members or because they are part of a group that makes use of the property or are
in some way served by the parish, etc. You may be able to name some of these
people.
4. In circle #1 -- write the number of those that you see as having a deep, mature faith
& practice.
5. Then subtract that number from what you have in circle #2. Place that number in
circle # 2 in place of the earlier number.
#4
#3
#2
#1
The numbers now in the various circles represent "the shape of the parish". Explore
ways to relate what you’ve done in the exercise with the one page handout on the
model.
Copyright Robert A. Gallagher,2006
For more on the model see Robert Gallagher’s Fill All Things: The Dynamics of Spirituality in the Parish
Church, Ascension Press, late 2006
Page 90 of 130
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CONTEXTUAL EDUCATION, ADVENT 2014 • 119
The Benedictine Promise: A Diagram Overview
The three elements of the Benedictine Promise, and the whole of Benedictine
spirituality, can help us see some of the hidden dynamics of parish life.
STABILITY As a parish we find God here and now
in the relationships and pattern of our life together.
CONVERSTION OF LIFE As a parish
we find God on our journey together
and in the new places we will go as a
parish; in losing life to find life; in our
openness to transformation.
OBEDIENCE As a parish we find God as we listen
deeply to the world; to Scriptures; to the church, now
and through the ages; to each other; to the creation;
and to the deepest longings and prayer of our heart.
Benedictine spirituality is part of our Anglican DNA. It’s the way of the Prayer Book and
is embedded in much of the way we function as parish communities. We can make use
of it in the work of congregational development: 1) as a way to see and enter into the
depth of our own culture as Episcopalians and 2) because it is the spirituality of
particular communities that have developed a capacity, over time, to maintain their
integrity while renewing themselves in adaptation to the environment.
Look at the dynamics of parish life
You might think in terms of the whole parish or of a specific event or experience.
• What is the predisposition you see in the parish’s behavior toward stability,
change, or listening processes? Which direction do we generally tilt towards?
Which is our anxiety often focused upon?
• In the parish’s expression of stability, conversion of life, and obedience what
seems healthy to you, what unhealthy? Is the stability simply being static? Is the
conversion simply being driven by an impulse to change? Is the obedience
endless listening and process or too little listening?
Develop a parish culture that is marked by:
Stability – Especially seen in Liturgy, prayer and relationships.
Obedience – Seen in our openness to listen to, and respond to, one another, our
bishop and the larger church.
Conversion of Life – Out of our life of stability or obedience we see and act on new
challenges and opportunities for mission and building up the Body of Christ.
Copyright Robert A. Gallagher, 1987, 1997, 2002, 2003
For more on the model see Robert Gallagher’s Fill All Things: The Dynamics of Spirituality in the Parish
Church, Ascension Press, 2008
Page 91 of 130
120 • CONTEXTUAL EDUCATION, ADVENT 2014
THE SCHOOL OF THEOLOGY AT THE UNIVERSITY OF THE SOUTH
The Benedictine Promise: An Exercise
1. Thinks of an event or experience in the parish that seems significant to you. It may have been
something that produced a lot of anxiety or emotional energy among people. What happen and
who was involved?
2. Stability – In what ways did you want to flee from the experience? What did you do? What
was in the experience that was graceful? How was God’s presence seen and acknowledged in the
relationships or circumstances?
3. Obedience -- What listening took place? What was it that that you didn’t want to hear? What
was your response? How did you experience God’s presence in the listening and responding?
4. Conversion of Life – What was in the experience that was a call to a new way? How did you
experience God’s presence in that new possibility?
Copyright Robert A. Gallagher,2006
For more on the model see Robert Gallagher’s Fill All Things: The Dynamics of Spirituality in the Parish Church ,
Ascension Press, late 2006
Page 92 of 130
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Resource 3. The Congregational Life Cycle
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THE SCHOOL OF THEOLOGY AT THE UNIVERSITY OF THE SOUTH
Resource 4. Congregational Inventory
The purpose of this inventory is to serve as a resource for students as they reflect on their learnings about
congregational development and processes in a parish or mission setting. The inventory is a tool that can
be used in any congregation, anytime. The School of Theology appreciates any help that the clergy mentor
and the members of the congregation can give to the students in completing the inventories.
I.
Profile of the Community: Using the people and other resources available, the students’ task is to
describe the community and neighborhood(s) of the parish, mission, or institution. The following
should be considered.
1. History of the neighborhood community: significant events, periods, people, times of transition,
etc.
2. Map: a map of the community that identifies the church buildings; the buildings of other active
religious groups, specifically noting the location of the nearest Episcopal churches; major geographical features and roads.
3. Geography: Where are the buildings located? Does the area have a particular identity, e.g., it is
known as being a certain type of community? Describe. Identify any distinct neighborhoods. How
do they relate to each other? What are the focal points of the community? Where is the church or
institution in relationship to them?
4. Population: What is the area’s population? What is the age distribution? What are the education
and income levels? What ethnic groups are represented? How stable is the population? If it is
changing, why…how?
5. Housing: Describe the type of housing in the area (cost, privately owned, rented). Describe any
housing problems in the community. Any major changes likely in the next ten years?
6. Work:
a. Describe where people in the area work
b. Which types of work are most common?
c. Do husbands and wives both work?
d. Do the doctors, lawyers, and teachers who work in the community also reside in the community?
e. Do the service workers, police officers, and those practicing skilled trades who work in the
community also reside in the community?
f. Describe any unemployment problems.
g. Are there one or two major employers in the area?
h. Are any major shifts in the above categories likely in the next ten years?
7. Institutions:
a. Describe the major institutions in the area, e.g., schools, government offices, hospitals, universities, etc.
b. What is their relationship to the area?
c. Any major changes likely?
8. Community Facilities and Life:
a. Describe the availability and effectiveness of community resources such as public transportation, leisure and recreational facilities, shops, restaurants, library, post office, childcare, etc.
b. Describe availability and effectiveness of mental and physical health care resources: doctors,
dentists, family counselors, psychiatrists, psychologists, therapists, etc. How are referrals handled by the church?
c. What financial resources are available to people for health care other that private insurance?
9. National Trends: What national trends (social, cultural, economic, etc.) seem to be influencing
the community in some significant manner? (e.g. seven day work weeks)
10. What would you say are the major strengths and weaknesses of the community?
11. What significant difficulties or opportunities is the area likely to face in the next ten years?
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CONTEXTUAL EDUCATION, ADVENT 2014 • 123
II. Church, Mission, or Academic Site History and Background
1. History: Founding, key leaders (clergy and lay), events, periods, decisions, times of change, etc.
You should use both written records of the congregation and interviews with a variety of people in
the congregation for the oral history.
2. Membership and Financial Statistics: (You will need access to old parochial reports.)
15 years ago 10 years
ago
5 years
ago
Present
Baptized Members:
Adult Members: Baptized (16 years
and up)
Communicants:
(All baptized members who have received Holy Communion at least three
times during the preceding year.)
Voting Members:
(According to the canons or by-laws,
voting members are adult members
who for at least six months prior to the
church meeting have been faithful attendants at the services for the church,
in the church or mission, unless good
cause prevented; faithful contributors to its support; and faithful in the
working, praying, and giving for the
spread of the Kingdom of God.)
3.
4.
“Picture” of Current Membership:
a. Describe members. Consider factors such as age distribution, income level, education, type of
work, etc.
b. How does this compare to the general community? To what extent does the congregation reflect
the makeup of the community? How is it different?
c. Is there anything unique about the makeup of the congregation?
d. How close do people live to the church buildings?
e. What is the geographical spread of the parishioners?
f. How stable is the “picture” you are presenting? Is it changing? If so, how and why?
Description of Facilities: What facilities are available for worship, Christian education, childcare,
food service, fellowship, youth ministry, and outreach?
III. Worship: Holy Eucharist—Daily Office—Personal Devotions
Statistical Information and Description
1. Average Sunday Attendance (If possible, based on Sundays; note that this is not a listing from the
parochial report of the four key Sundays.) This information can usually be obtained through the
church register of services.
Past four years:
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THE SCHOOL OF THEOLOGY AT THE UNIVERSITY OF THE SOUTH
1.
2.
3.
4.
Five years ago:
Ten years ago:
Fifteen years ago:
2. Describe the Climate of Worship: use of the Holy Eucharist, Daily Offices, teaching for prayer life
and participation in liturgy, functioning of guilds and individuals that play special roles – altar
guild, chalice bearers, greeters, acolytes, schedules; participation; availability to newcomers to the
Episcopal tradition, children, youth, mentally and physically challenged, etc.
IV.
Doctrine: Scripture—Catholic and Apostolic Tradition—Reason
1.
Statistical Information and Description
Adult Education and Formation: What opportunities for education in worship, doctrine, and
apostolic action are available to adults in the congregation?
a. Is there a “Foundations” course in faith and practice offered? Which one? How often?
b. What other adult offerings are there, e.g., Bible studies, Lenten study, etc.
c. Is there anything offered for young adults as a separate group?
2.
Formation and Education of Children and Youth: Describe the present approach to Christian
Formation of children and youth.
Is there a church school? What roles does it play in the overall task of formation?
Describe enrollment statistics, curriculum, attendance trends, teacher training, support and supervision, etc.
3.
What other types of support for Christian formation are available, e.g., tracts, library?
V.
Action: Service—Evangelism—Stewardship
Statistical Information and Description
1.
Describe the awareness of lay members of the ministries of service, stewardship, and evangelization in their families, work, and neighborhood.
a. How do members demonstrate an understanding of these ministries as related to Holy Baptism
and the Eucharist?
b. In what ways does the congregation help to foster such awareness?
Service: Describe service outside the church or mission membership, in the local community and
beyond; include programs, financial gifts, etc.
a. What is the use of buildings by neighborhood groups such as community associations, scouts,
etc.?
b. List any groups within the congregation that have a specified service ministry.
Stewardship:
a. How is stewardship taught and understood as an issue of spiritual life?
b. Is there a group within the congregation with a stewardship ministry?
c. List the number of pledging units and the average weekly pledge per unit for the past four
years; include a history of five, ten and fifteen years ago.
2.
3.
THE SCHOOL OF THEOLOGY AT THE UNIVERSITY OF THE SOUTH
CONTEXTUAL EDUCATION, ADVENT 2014 • 125
4.
d. How is “pledging unit” defined in this congregation?
Evangelism: The 1973 General Convention of the Episcopal Church defined Evangelization as the
“Presentation of Jesus Christ in the power of the Holy Spirit in such ways that people might be drawn to believe in him as Savior
and follow him as Lord within the fellowship of the Church.”
a. Describe how the congregation:
1. Invites people into a deeper relationship with Jesus Christ and his Church,
2. Greets people who come to worship, learn, or participate in other ways,
3. Orients newcomers to the church community,
4. Grafts people in to the life and baptismal ministry of the congregation, and
5. Sends people out to love and serve the Lord at home, at work, in the local community and
the world.
b. Are there directional signs leading to the church? Where are these located in town? Are they
freshly painted and visible?
c. Is there a telephone, and are service times listed or recorded? What are other ways that service
times are communicated to the public?
d. Describe any programs at the church that draw people from outside the congregation to the
church building.
e. Is there adequate parking?
f. Are on-site signs up-to-date and visible? Can a newcomer easily find his or her way around
without having to ask? What kinds of materials are available to newcomers to aid them in their
visit?
VI. Oversight: Spiritual Practice—Transforming Community—Institutional Management and Administration
A.
General Description
1. “One way of understanding congregational oversight is as a task of facilitating a congregation
as a whole into a full and strong participation in the Christian Life (worship, doctrine, and
action). It is the work of bringing and preserving a proper order in the Body, the enabling of a
holy order. This task can be seen as including monitoring and initiating in three areas; spiritual direction, transforming community, and institutional management and administration.”
Robert Gallagher, Church Assessment Workbook.
2. In light of Arlin Rothhauge’s Sizing up the Congregation models, how is leadership defined and lived
out in the congregation? Describes the functioning of those individuals and groups with significant oversight responsibilities. How do they relate to each other? Are there job descriptions?
Are there “official” leaders and “unofficial” leaders? How is power shared (or not shared)?
3. What is the history of clergy leadership in the congregation? When did they come? When did
they leave?
4. What training is provided for lay leaders? In what areas?
5. How is pastoral care done?
6. What is the continuing education agreement for staff?
7. Is there money for continuing education?
B.
Spiritual Practice:
1. What is the climate of spiritual discipline, reflection, and discernment (e.g. regular attendance
at the worship, Rule of Life, attendance at the Daily Office, continued study of Scripture,
etc.)?
2. In what ways do you see people being accepted and nurtured at all phases of maturity in the
faith and practice? What types of programs, literature, etc. are in place for people at different
levels of faith development?
3. In what ways are people invited and equipped to go further in their spiritual journey?
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4. Is there at least a significant core that makes use of quiet days, retreats, instruction in prayer
life, etc.?
C.
Transforming Community:
1. What are some specific ways that leaders in the congregation demonstrate an understanding of
the congregation as the People of God with a mission given by God?
2. What are some specific ways (intentional and unintentional) that the (intentional and unintentional) that the congregation and its various groups focus on the mission of the Church? (See
BCP, 855)
3. Describe ways that the congregation functions as a caring community, bearing each other’s burdens and celebrating each other?
4. How are disagreements handled? Is there a written document with the norms of handling conflict in the congregation and are people in general aware of it?
5. Are there published standards concerning Baptism, marriage, etc.?
6. What is the congregation’s participation in the wider Church, e.g., participation in diocese and
deanery, full payment of assessment or proportionate share?
7. In what ways does the congregation include the diversity of its membership in its life (singles,
youth, aging, racial and ethnic groups, families, etc.)?
D.
Institutional Management and Administration:
1. Does the congregation have a Mission statement and clearly defined and communicated goals?
2. Is there a process for planned change, e.g., a yearly assessment of congregational life and ministry; a 3-5 year plan?
3. What process is in place for the development of an informed, self-disciplined, faithful lay
leadership?
4. How are decisions made? Is this process stated, or unstated, but assumed?
5. What are the procedures for the daily management of financial, property and office affairs?
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Summary of Statistics
Name of Congregation:
Year
ASA
Average
Pledge
# of Pledging Units
Leadership
Significant Events in the
Life of the Church of
Community
From: Sharing the Practice: Journal of the Academy of Parish Clergy, Spring, 1987, Volume X No. 2.
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Resource 5. Relational Meetings
What is a relational meeting (often called a “one-to-one”)? This particular type of meeting is a focused
and prayerful occasion for “meeting God in the other person with whom we meet,” and is the key to relationships that can build on the power of God’s love. A relational meeting is a face-to-face conversation
with another person that has one agenda – getting to know the person. It consists of asking open-ended
questions that allow the other person to describe what is important to them, and is confidential.
A one to one is an intentional conversation to discover the self-interest (something that excites or stirs…)
of another person. It is:
•
•
•
•
About 30 minutes in length
Arranged by appointment
A conversation focused on them.
It is not meant to recruit or convince.
This is a relationship-building conversation. Open with why you are curious to know more about them.
The purpose is to discover information about them. Do this by asking “why” questions to help them clarify
their interests and passions. Ask reflection questions such as “How are your kids doing in school?” “What
are your hopes and dreams?” or “What angers you…and why?”
As a conversation partner, be courageous by asking important questions. Be curious. Ask about family,
friends, job, experiences, culture, school, church, health, neighborhood, race, ambition, hopes, dreams,
and fears. Every person is a treasure. A great discovery will happen when getting to know any human being.
Look at the conversations with Jesus in the New Testament. They are never casual. He confronts, challenges, and invites. Every conversation creates a deepening relationship. The goal is to remember as much as
you can about the person with whom you have a one to one conversation without taking notes at the time,
and then immediately afterwards (as soon as possible when you get to the car, etc.), make notes about:
• Web of relationships…with whom are they involved?
• What stories have you insights?
• What do you believe are their core values or self-interest?
A self-interest is discovered by reflecting on:
•
•
•
•
•
•
•
Who shaped you?
Who/what is important to you?
Where do you spend your time and money?
What makes you angry?
What do you act on?
How do you want to be remembered?
What do you want to do about those things most important to you?
It can be helpful to gain clarity for yourself and those with whom you meet to summarize what you heard as
the self-interest and hope for action and record it for your God’s sake.
One-To-One Reflection
Person Visited in this Meeting:
Preferred Way to Contact/Info:
Role in the Congregation or Community:
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Date of Meeting:
Date for Follow Up:
Others to Contact:
CONTEXTUAL EDUCATION, ADVENT 2014 • 129
A. What are this person’s areas of “self-interest?”
B. What talents, background, and/or gifts does this person have to offer for God’s mission?
C. What memorable stories did this person tell me that illustrate something important about them?
D. What clarity about him/herself did this person seem to find in the course of our conversation?
E. What was the riskiest question I asked?
F. What might be the basis of a follow up conversation, a deeper relationship, or a collaboration?
G. What else do I want to remember from this conversation?
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Resource 6. Power Analysis of a Congregation
This resource is based on Margaret Ann Faeth’s, “Power, Authority and Influence in Congregational Studies” (Ph.D. dissertation, Virginia
Polytechnic Institute and State University, 2004) and her subsequent related instructional material provided to the Doctor of Ministry
Program at Virginia Theological Seminary.
1) Evaluate the larger context. *
† How hierarchical is the denomination?
† Does your ministry setting mirror this hierarchy?
† What kind(s) of power does the denomination have?
† Can the denomination reward or punish congregational leaders?
† Has it ever done so in your ministry setting?
† In what ways do liturgy, theology, architecture, etc. reinforce or challenge the power/authority patterns?
* Pay particular attention to occasions when there was significant empowerment or disempowerment of the
congregation. Such seminal moments might have a place in your congregational study.
2) Evaluate the local context.
† How influential is your congregation/ministry setting in the community?
† What kind of power does the congregation hold?
o Are the clergy invited to occasions of public visibility?
o Do the clergy service on community boards?
o Is the congregation considered a moral authority in the community?
† How does the community credential or authorize such authority?
3) Choose 2-3 people who wield influence in your congregation.
† Using French & Raven’s types of power (reward, coercive, legitimate, expert, referent and informational) evaluate each of these persons.
† What kind(s) of power do they hold?
† On a scale of 1 -5 (low to high), how much of each type of power do they hold?
† Are these power profiles stable across time or do they fluctuate?
† Think of a time when this person exercised power or tried to?
o Were they authorized – formally or informally – to do so?
o What influence tactics did they use?
o Were those influence tactics congruent with the types of power they held?
o How successful was this attempt to get something done?
4) Evaluate your own power in your ministry setting.
† What types do you hold?
† How much do you have?
† How were you authorized?
† How are you re-authorized?
† When and how has your power profile changed?
† Which influence tactics do you use the most?
† Are you using influence effectively?
† Can you think of an example where you used the right influence tactic and got something done?
† In retrospect, can you think of a time where the use of the wrong tactic sabotaged your effort?
5) Evaluate the dynamics of power, authority and influence in conflict.
† Think of a conflict situation in your congregation or ministry setting.
† Who held power? What kind? (You might find it helpful to draw a simple diagram that depicts position, triangles, issues, power, coalitions, etc.)
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† Was there a conflict between formal and informal authority?
† How were the various participants or factions legitimated? Did they recognize or question the legitimation of the other?
† What influence tactics were used? How effectively?
† How were communication channels used? How effectively?
† Does this particular incident deviate from the norms of how your congregation/ministry group
deals with conflict OR does is indicate patterns of behavior that have been imbedded in the system?
6) Other
† Do you see patterns of power and authority use in the history of your ministry setting?
† Were there occasions of significant deviation from the power norms?
o e.g. A rector who relied exclusively on legitimate power (my way or the highway) in a system
that was accustomed to collaboration or consultation.
† What theological constructs inform, support or challenge the power of the congregation?
† What historical moments give testimony to that theology?
o e.g. Moving the baptismal font or calling the first woman rector in the diocese.
† How is congregational identity congruent with their power profile?
† What forms of Christian empowerment are evident in your ministry setting? Are they effective?
(These might include adult education, inquirers’ series, mission or service initiatives, spiritual
retreats, opportunities for lay leadership, visibility of lay leaders in worship, etc.)
Seminal moments, discovered patterns, deviations from the norm, significant empowerment or disempowerment merit consideration as you do the kind of “analytical art” that we have been talking about. Such
discoveries can be woven into a narrative or inform the study as another lens of analysis. In a more private
mode, you can use a power analysis to inform your own practice of ministry – to be more aware of your
own power profile, to make sense of what is happening around you (particularly in periods of change or
conflict) and to enhance your own leadership.
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Resource 7. Family Systems: Assessing a
Congregation’s Emotional System
This resource is used with permission from Ronald W. Richardson’s book Creating a Healthier Church: Family
Systems, Leadership and Congregational Life, which describes the following goals for evaluation of a congregation:
1. to assess both the immediate and long-term factors contributing to increased anxiety in the congregational system; remember the bulk of the anxiety might be largely chronic and originate more
in the history of the church than in present circumstances;
2. to define the main emotional patters (symptoms) at work in the congregational system that are
keeping it stuck or in a balance that is no longer appropriate;
3. to clarify what the basic level of differentiation in the congregation is so that the leadership might
have realistic goals for growth and change;
4. to lay the groundwork for deciding how you (or each leader) want to be in order to create a different experience for yourself in the congregation.
Remembering that we are doing assessment anytime we are seeking to understand something, he offers
these questions as examples of what could be asked to assess acute anxiety:
1. What are the “real” threats or challenges facing the congregation right now?
2. At what stage in its organizational life is the congregation?
3. At what stage are you (as a church leader) in your own professional, personal and family life-cycle
development? What does this mean with regard to your own involvement in the church?
4. What is the status of the physical, emotional, and social health of the leaders of this congregation?
5. What changes are taking place within the organizational structure of the church? Of the denomination? Who seems to be most affected by these changes?
6. How are people involved with each other within the various congregational subsystems, and with
those outside it? How would you describe the present state of the following relationships:
a. You (as church leader) and your personal friends within the congregation?
b. The governing board of the church and the church membership generally?
c. The various significant subgroups within the church with other subgroups?
d. You, your family, and the church?
e. The church and its immediate neighborhood, and the larger community?
f. The church and its regional and national administrative structures?
7. What are the main reactive patterns used in the congregation (compliance, rebellion, power struggle, distance) to keep things “in balance”)?
8. How are organizational roles clarified and how is power exercised by you and by church leaders?
Are people generally comfortable with this?
9. What particularly significant triangles and interlocking triangles are affecting the life and work of
the congregation?
10. How do you participate in triangulation? How much do you initiate it, and to what extent are you
able to interrupt it?
11. How would you assess your own level of reactivity within the congregation? How does it manifest
itself?
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12. What resources, skills, and experience does the congregation have available to it for coping more
flexibly with these challenges?
13. What gets in the way of the congregation’s ability to draw upon these resources?
14. Who (which individuals or groups) in the congregation, is most able to be in contact with the challenges, be the least anxious and reactive, and operate in a constructive manner?
15. On a scale of 1 to 10, how would you rate the level of threat people within the congregation feel
(with 10 being the most threatened) about the “real” circumstances it faces?
The following are examples of questions that could be asked to assess chronic anxiety:
1. What is the origin and earliest history of this particular church?
2. In the last fifty years of the church’s life and development, are there any pastors, members, or
events that have especially shaped the mythology of the church and its identity?
3. What have the relationships with previous pastors or paid staff leaders been like in the last thirty-give to forty years? Who were they? What were their periods of office? And how did things go for
each of them while he or she was the pastor or a leader of the church? Under what circumstances
did each leave the congregation? What was the impact of these “leavings” on the congregation? How
was this dealt with, or was it dealt with?
4. What were the key events or experiences within the life of the congregation in the last ten years?
5. What other normal life cycle events or unexpected crises has the church either had to face or refused to grapple with in recent years?
6. How did you (or people) make it through that very difficult time in the life of the church? What
do you think helped to keep it from being worse than it was? How come the whole place didn’t just
fold up at the point? What kind of strengths do you think people brought to the event so it turned
out better than it might have?
7. How comfortable or anxious has the congregation been over the years? If one were to draw a time
line, what would have been the more anxious and the more comfortable periods? Can you put specific dates on these periods? What in the life of the congregation did the anxiety or calmness seem
to relate to?
8. How has “change” tended to happen over the years in this congregation?
9. What do you believe are the unresolved issues from the past that continue to affect the emotional
life of this congregation, so things that are actually minor become big deals?
10. Generally speaking, how much difference does the congregation seem to be able to tolerate within
its membership, and how comfortable can it be with differences?
11. To what extent are people in the congregation very dependent on others for their sense of well-being (needing to be praised by important others or fearing their criticism), and to what extent do
they bring their own sense of well-being with them into congregational life?
12. To what extent do people seem to be able to be openly, nondefensively a self with others, even if
others are significantly different?
13. To what extent are people caught up in “demanding” what is fair or focusing on a “violation” of
their rights within the congregation?
14. How much push is there for sameness and agreement within the congregation?
15. What subunits within the congregation (professional or pastoral staff, clerical and other staff,
board, committees, programs, and the like) seem to be most sensitive (that is, think they are getting
either too much oversight and being constrained, or think they are not getting enough involvement
and support)?
16. To what degree are members of the congregation protecting anxiety – that is, anxiously focusing
on what appears to be one problem area and ignoring other areas that may actually involve more
difficulties?
17. To what extent are various parts or groups within the congregation focusing on the “wrongs “ of
others (and either trying to change the others, to win a competition with the others, or to keep
their distance) and being either withdrawn or cut off from others?
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18. How intense are the pursuit/distance patterns in the congregation?
19. Which people in the congregation are showing the greatest ability to reflect on their emotionality
and to be more in charge of self while relating to others in the midst of anxious circumstances?
20. How many people believe the leadership has let them down or failed them, and how intense is this
belief in the congregation?
21. How well are conflicts handled? What are the typical styles for dealing with conflict? What role do
you tend to take?
22. What patterns, strengths, or sensitivities did you develop in your family of origin that are affecting
the way you engage in church leadership now?
23. How much anxiety are you bringing into the church system from other systems – you work system?
your family of origin? your family of procreation? How do you see these other systems affecting
how you are within this congregation?
24. How well can you connect with a broad variety of types of people in the church, and who are the
people that you cannot do this with?
25. To what extent do you think you are taking charge of defining your identity and role within the
congregation?
26. What particular skills and personal abilities do you need to develop to become a more competent
leader within your congregation?
27. On a scale of 1 to 10, what is your assessment of the chronic level of anxiety in the congregation
(with 10 being the highest level)?
As Richardson reminds us, the very act of asking these questions of congregational leaders and seeking to
evoke their best thinking about what is going on will prove valuable. However, further reading in his book
for foundational information and background in interpreting responses if extremely helpful.
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Resource 8. Observation of Parish Meetings
& A Sample Meeting Evaluation
There is a sense in which meetings are the lifeblood of a congregation. It is through meetings that people
interact, the business of the church is planned, carried on and evaluated, and the parish or mission becomes a community rather that a collection of individuals.
A lot can be learned about a congregation from observing some of its meeting. A well-planned and
well-conducted meeting is an indication of a healthy parish or mission. Such a meeting is one in which
all present participate, in which minority opinions are heard and respected, and in which feelings as well
as ideas are acknowledged. A good meeting is one in which clear decisions are made and members take
responsibilities for those decisions. On the other hand, a poorly organized and conducted meeting may be
an indication that the congregation has some serious systemic problems. A poor meeting is one in which
a few people do all the talking, in which the minority opinions are not encouraged or acknowledged, and/
or people’s feelings are ignored. It is one that has trouble coming to clear decisions and in which no one
wants to assume responsibility.
A priest is continually responsible for organizing and presiding over meetings. A good deal of his or her
effectiveness as an administrator will depend on his or her ability to do this. It is a skill to which attention
needs to be paid. One way to develop this skill is to observe meetings in which you are not a participant.
There are six aspects of a meeting to which an observer should give attention: structure, leadership, content, process, responsibility and accountability, and evaluation.
1. Structure
Good meetings start on time and have a termination time that is adhered to. There also needs to be a clear
purpose or focus to the meeting and the agenda should be clear to all who are attending. Good meetings
follow the stated agenda but allow for it to be added to or amended when necessary. The environment of
the meeting, i.e., the place in which it is held, the time it is held and the length of the meeting, should be
appropriate to its purpose.
2. Leadership
All meetings require some form of leadership. Most meetings require that someone preside, and the
success or failure of the meeting greatly depends on how well the presider does his or her job. There are
different styles of leadership. One style will not do for every kind of meeting. Each per- son has a prevailing style of leadership with which he or she is most comfortable. However, since a priest must preside over
a wide variety of meetings, he or she should be able to adapt different styles as the occasion requires. Other
aspects of leadership are discussed in Chapter I of Nathan Turner’s book, Effective Leadership in Small Groups.
3. Content
Information, ideas, opinions, and feelings are the content of a meeting. In almost all meetings, there will
be some expression of each of these. Good meetings allow for each of these. It is important that information, ideas, and opinions not be allowed to overshadow the expression and acknowledgement of feelings.
If this happens, it is likely that the decisions made at the meeting will not have the support of the members
even though they might have given their formal consent.
4. Process
Process is the way in which the content of the meeting is handled. It has to do with such things as how
information is presented and whether or not it is understood by all; who does the talking; how opinions,
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ideas and feelings are expressed and either acknowledged or ignored; how conflict is handled; who has the
power and how it is exercised; how decisions are reached and what kind of consensus supports them: and
what positive and negative strategies are used during the meeting by individuals or the group as a whole.
The process of a meeting is an important as its content. More information about content and process can
be found in Philip Anderson’s book, Church Meeting that Matter and from Turner’s book.
5. Responsibility and Accountability
Good meetings happen when people take responsibility for what is going on and are willing to be accountable to the whole group. It is also true that good meetings produce responsibility and accountability.
Attendance is one indicator of this. Most of the people who are expected to be at the meeting are there.
They arrive on time and stay for the duration of the meeting. When there is a high level of responsibility and accountability, people come to the meeting prepared. They know why the meeting is being held,
have some idea of its agenda, know when the meeting is to start and how long it will last, have available the
information for which they are responsible, and are familiar with any information that was distributed
in advance of the meeting. Responsible members actively participate in the discussions and are willing to
follow through on decisions.
6. Evaluation
A cycle of poor meetings will occur and continue if the participants in a meeting and/or the leader- ship
do not take time, either at the end of the meeting or following it, to evaluate consciously what has taken
place.
From: Turner, Nathan W., Effective Leadership in Small Groups, Judson Press, 1983.
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Meeting Evaluation
An Evaluation of a Meeting of:
________________________________________________
(Name of group or organization)
Date meeting was held: __________________________________
Scheduled starting time: ___________ Actual starting time: ___________
Number of people who attended: ___________
What percentage of the people expected to attend did attend? ___________
How many people arrived late? ___________
How many left before it was over? ___________
Was there a stated agenda? ___________
How was the agenda determined? ___________
Who determined the agenda? ___________
Was the agenda distributed ahead of time? ___________
Were opportunities provided for revisions or additions to the agenda? ___________
Was the agenda followed? ___________
Was the agenda completed? ___________
Did the meeting adjourn when expected? ___________
If “no,” was it shorter or longer than expected? ___________
What was the reason for this? ___________
Was there an evaluation of the meeting (other than this one)? ___________
If “yes,” by whom? ___________
Briefly describe your impressions of this meeting. Include what you consider to be its strengths and weaknesses, the style of leadership, how you think the meeting could have been improved, and whether or not
you think its content and process complimented one another, and where appropriate, complimented
Christian community.
_____________________________________________________________________________________________________________________
_____________________________________________________________________________________________________________________
_____________________________________________________________________________________________________________________
_____________________________________________________________________________________________________________________
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Resource 9. A Meeting Process Evaluation
This checklist has been adapted from one found in Church Meetings that Matter by Philip A. Anderson, The Pilgrim Press, 1982. Check the number on the rating scale that corresponds to your evaluation of the categories. For example, if you feel that responsible participation was lacking, check 1; if you feel that responsible
participation was present, check 7; if you feel that responsible participation of the group was somewhere in
between, check an appropriate number on the scale.
A. RESPONSIBLE PARTICIPATION
was lacking. Members served their
own needs. They watched from
outside the group. They were
“grinding their own axes.”
1 2 3 4 5 6 7
A. RESPONSIBLE PARTICIPATION
was present. They were
sensitive to the needs of
the group. Everyone was
“on the inside” and participating.
B. LEADERSHIP
was dominated by one or more
persons.
1 2 3 4 5 6 7
B. LEADERSHIP
was shared among the
members according to
their abilities and insights.
C. COMMUNICATION OF IDEAS
was poor; people did not listen.
They did not understand. Ideas
were ignored.
1 2 3 4 5 6 7
C. COMMUNICATION OF
IDEAS
was good. They listened
and understood one another’s ideas. Ideas were
vigorously presented and
acknowledged.
D. COMMUNICATION OF FEELINGS
was poor. They did not listen and
did not understand feelings. No
one cared about feelings.
1 2 3 4 5 6 7
D. COMMUNICATION OF
FEELINGS
was good. They listened
and understood and recognized feelings. Feelings
were shared and accepted.
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E. AUTHENTICITY
was missing. They were wearing
masks. They were being phony
and acting parts. They were hiding
their real selves.
1 2 3 4 5 6 7
E. AUTHENTICITY
was present. They were
revealing their honest
selves. They were engaged
in authentic self-revelation.
F. ACCEPTANCE OF PERSONS
was missing. Persons were rejected,
ignored, or criticized.
1 2 3 4 5 6 7
G. FREEDOM OF PERSONS
was stifled. Conformity was explicitly or implicitly fostered. Persons
were not free to express their individuality. They were manipulated.
1 2 3 4 5 6 7
F. ACCEPTANCE OF PERSONS
was an active part of their
give-and-take. They “recognized one another in
Christ,” recognizing and
respecting the uniqueness
of each.
G. FREEDOM OF PERSONS
was enhanced and encouraged. The creativity
and individuality of persons was respected.
H. CLIMATE OF RELATIONSHIP
was one of hostility or suspicion
or politeness or fear or anxiety or
superficiality.
1 2 3 4 5 6 7
I. PRODUCTIVITY
was low. They were proud, fat, and
happy, just coasting along. Their
meeting was irrelevant; there was
not apparent agreement.
1 2 3 4 5 6 7
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H. CLIMATE OF RELATIONSHIP
was one of mutual trust in
which evidence of love for
one another was apparent. The atmosphere was
friendly and relaxed.
I. PRODUCTIVITY
was high. They were digging hard and were earnestly at work on a task.
They created and achieved
something.
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Resource 10. Exegeting Your Community
A Process Guide for Analyzing and Interpreting the Context in Which You Minister
by Eric C. Holmstrom
At a pastor’s conference, I heard a speaker make a very interesting statement. Raymond Bakke, a professor at the Northern Baptist Theological Seminary, said that pastors should take the time to exegete their
communities upon arrival in a new parish ministry context. For this would allow them, he suggested, to
understand better the particular challenges and opportunities which were unique to their community and
church content.
Webster’s defines exegesis as “explanation, critical analysis, or interpretation of a word, literary passage,
etc., especially of the Bible,” and the usage of the word in that way was familiar to me. But this was the first
time that I had ever thought of applying a similar process in the context of my community. An yet, when I
reflected further on his phrase, “exegeting your community,” I became more and more convinced that such
a process could be of great help to pastors as they seek to understand their role and the role of their church
in ministering to the needs of their community.
This article is an attempt to put flesh on this process of community exegesis. It was written specifically to
help me understand my community, a rapidly expanding bedroom community on the east- side of the
Seattle, Washington area. It should be applicable to almost any of the diverse contexts in which pastors’
minister. Completion of a process like this would help the pastor/community exegete to develop a sense of
the history, present situation, and future directions of their community’s life. In particular, it would help
them focus on the constraints and difficulties of ministry in such a situation, and yet also present them
with a realistic sense of the opportunities for effective ministry which they and their parish will be encountering together.
There are many steps in the process of exegeting a biblical text and this is true in the process of exegeting
one’s community as well. Steps one and seven should be completed at the beginning and end of the process, though there is no particular order in which the other steps should be completed.
1. Identifying the Boundaries of the Community: The first step in the exegesis process is identifying
the boundaries of the pastor’s primary community. They could begin by finding out where the members of his or her parish live. This could be done by locating parish households on an area map. Once
this is done, one can compare the area from which they come to the geographic and political boundaries which encompass that particular area. Town, school district, and count boundaries often overlap,
but such a study will help one to see the general outlines of the primary local community and area in
which his or her people live and help them locate themselves in the larger communities of city, state,
and nation. (Particularly helpful in my exegesis of the Issaquah, Washington area was the discussion
of the boundaries of the community and its service area that were found in the city’s Issaquah “2000”
growth forecast. Similar studies or reports could probably be found in many com- munities.
2. Take a Walk About/Drive About Study Tour: Defining the general boundaries of the primary community in which one is serving sets the parameters for this part of the community exegesis process. At
some point the pastor should use his or her feet and take to the streets walking as much of the community’s commercial and residential area as possible, of course in most communities, particularly suburban ones, the “drive about” part of the tour will also be necessary. When one drives or walks around the
community they should be consciously asking, “What do I see?” They need to observe the physical and
social characteristics of their area and raise questions about what is going on in their community based
on those observations. They can note the uniquely public places in their community, those places
where people meet in formal and informal ways in their life together and also note the signs of growth
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and decline that are evident. Observations and questions raised here can be confirmed or denied by
information gathered in the other parts of the exegesis process.
3. Gather Interpretive and Descriptive Resources: There are many different sources from which to
gather materials which will help one to understand their community. A visit to city hall can provided
material like the growth forecast mentioned earlier, or provide other statistical or descriptive material
which is specifically related to the community. The local Chamber of Commerce can supply information relating to the business, regional, and cultural opportunities which are present. Local or regional newspapers can also be of help for they often prepare supplemental materials which relate to the
community’s past history, present situation, and future development. The local school district, as one
of the few political entities which crosses may jurisdictional boundaries, is another information source
that can provide descriptive and statistical materials that provide a different perspective on the community’s population.
4. Research the Religious Community: Information about the larger religious community is needed.
Consulting a directory of local churches or the yellow pages is one place to start. This will give them
an initial sense of what is out there. Local ministerial associations, or city and regional councils of
churches are also resources that should be utilized. Formal or informal visits with leaders or representatives that should be utilized. Formal or informal visits with leaders or representatives of these groups
can supply many different kinds of information from a wide variety of perspectives. The insights of
other clergy who have pre- ceded them to the area should not be overlooked. These colleagues in
ministry have much to share out of their hard-earned experience and they would be good persons to
consult with through phone interviews or personal visits. A list of the specific questions that they would
like to ask about their community and the larger churches ministry in it, brought to these conversations would help to keep these contacts focused on the questions which are their primary concern.
5. Investigate the Human Services Network: Any community, no matter how large or small, has some
system or network of delivering social and human services. Part of the community exegesis process is
uncovering these resources and the network of persons and organizations that keep them functioning.
Other clergy, social workers, law enforcement personnel, and health care professionals can be sources
of information. Since community agencies of all kinds form a part of a formal and informal network
of such resources, one contact usually leads to another. The staff of food and clothing banks, community and mental health centers, medical clinics, drug and alcohol treatment programs, and other
outreach activities, can all help the pastor/exegete to discover who the people and organizations are that
are directly involved in delivering human services in their community.
6. Interview Community Members: This stage of the process might be likened to the gathering of “oral
history” that some historians have practiced. Here the focus is on the verbal reflections, memories, and
interpretations of a randomly selected cross-section of the community. Many of the persons selected
for interview can be drawn from the membership of the parish. They should possess a rootedness in
the parish and the community or a particular kind of background that would help them interpret with
you the nature of both community and church old-timers. As well, persons new to the community
should be interviewed, and a selected sample of different ages and sex should be sought. Six to eight
interviews would serve to give the pastor/exegete some understanding of the past and present life of the
com- munity that he or she would not have discovered otherwise. The particular questions that could
be used in the informal interviews are limited only by one’s imagination. One could ask a person to tell
about the “way it was.” Young persons could be asked what they like or dislike about their community
or be encouraged to share their hopes and dreams for them- selves in its future. Women could be asked
about the community’s responsiveness to their needs, while a community leader could be questioned
about how the community runs, who has the power, and who are “the” people that make things happen or not happen. Church members of all ages and church experience could also be asked how they
see their parish in ministry to the community. What is its focus, inward or outward? How has it been
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effective or ineffective in its present community ministry? These questions and many more could help
make this part of the process stimulating and enjoyable.
7. Write Your Community Exegesis: The results of the previous steps in the process should be systematized in written form. Though this portion of the exegesis does not have to be of extensive length, it
should possess enough substance to be of some help in reflecting on the process and progress of one’s
ministry and understanding at some point in the future. It should contain three elements: a description of the community, a description of the church or parish, and a reflection section containing the
exegete’s thoughts about possibilities and directions for his or her ministry in these contexts.
The description of the community should define its boundaries as they are understood based on this study.
Its history, present character, and existing larger religious community should be described. The social and
human services network that was detailed should also be recorded in summary form. And finally, a short
description of the ways in which the various systems of the community interact with one another should be
outlined. Reflection on where the power is located in the community, and where and how it is exercised
would be appropriate here.
The particular parish where the pastor is serving could then be described. Its history, cur- rent leadership,
present situation, and past and present relationships to its larger community should be summarized. The
congregation’s vision of itself and its ministry in the present and future, and whether its vision is primarily
inward-looking or outward-looking, can also be drawn from the pastor/exegete’s impressions and written
down.
Finally, a section of personal reflection should be written which describes what the pastor would like his
or her ministry to look like in five or ten years of ministry in that particular church and community. What
possibilities for ministry and what particular challenges will the congregation and pastor face during that
time? These particular opportunities should then form the basis for a short statement detailing some
specific actions that the pastor could take to respond to them during his or her pastorate Reflection or ways
that the pastor could become a more significant part of the existing religious and human services network
of the community would also be appropriate.
The process of exegeting a community does not need to take up large amounts of the pas- tor’s time in the
initial year of ministry. But if such a process were a part of the first year of ministry in a new community, it
would help him or her to develop a foundation of under- standing and relationships which would help to
make his or her initial years of ministry more effective and satisfying. Such a written exegesis of the community could also be a resource which could be shared with other colleagues in the community, even while
it pro- vides a baseline for future evaluation and reflection.
Most pastors would not attempt to preach from a text without having done their exegetical homework. Such
work is also needed when one would seek to be effective in pastoral ministry in a given community. For the
church needs community as well as biblical exegetes, if its pastors and priests are to faithfully and effectively serve in the unique places and specific ministries to which they have been called.
“Great spirits have always encountered violent opposition from mediocre minds.” THE SCHOOL OF THEOLOGY AT THE UNIVERSITY OF THE SOUTH
— Albert Einstein
CONTEXTUAL EDUCATION, ADVENT 2014 • 143
Resource 11. Leading Effectively in Groups
Summary:
In this section are resources from Effective Leadership in Small Groups by Nathan W. Turner which include:
I.
II.
III.
IV.
A brief description of various group contexts.
A listing of desirable group norms (or standards), with a discussion of the complexity of group
processes.
Basic skills for effective leadership.
Task and maintenance-group member roles.
I. Context of Groups
The context in which a group exists can influence its functions, its expectations, and the type of leadership
it requires. Group contexts include the church, the home, camp and conference centers, coffeehouses,
community organizations, family clusters, and other voluntary groups. Obviously, there are many more
contexts in which groups function, and this list is only suggestive.
Within a given context, both group leaders and group members may make assumptions about the group.
When such assumptions are made, then personal expectations are formed by each individual. Too often
these are not shared or checked. And when these assumptions and expectations begin to operate within
the group process, confusion, misunderstandings, and conflict may arise unnecessarily. For example, say
the group context is a family cluster. If I expect a lot of structure and organization, I can be frustrated and
disappointed if the leader provides only minimal organization.
The context of a group includes the physical environment. The color of the room, the furnishings, the
total décor, plus the color of the clothing of the group members all have an impact on the group’s context.
Furthermore, the time of day, the day of the week, and the weather (example, overly warm and humid or
overly cold and windy) can influence the group and the member’s responses to one another.
An additional context for a group is its psychological or emotional composition. For example, if the group
comes into the room anticipating trouble, the group will likely find the trouble it feared. If a group enters
a room anticipating a positive and productive session, it will likely experience much of what was anticipated. Some psychologists often say that we experience what we prophesy will happen. This process is often
termed a “self-fulfilling prophecy.” And such self-fulfilling prophecies can and do become part of the
overall group context which influence how a group functions.
II. Group Norms
Groups typically have their own norms by which they are known. Some group members tend to remain
silent, thereby permitting a few talkative ones to do all the talking. Other groups may have members who
are very talkative with only a very few members who do not participate verbally. A norm for certain groups
is a formality including the use of titles, taking action only by votes according to Robert’s Rules of Order, and recording everything in the minutes.
Every member has a responsibility to help the group develop norms and functions that assist the group to be
productive. An effective group will develop and operate on some or all of the following norms or standards:
1. Acceptance. Persons are accepting of other members rather than rejecting.
2. Freedom of expression. Persons feel free to express their ideas and feelings honestly and openly
during times of agreement and disagreement.
3. Member participation. All members are encouraged to participate to foster maximum exchange of
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ideas, information, and options.
4. Listening. Persons actively listen to each one who speaks by indicating that the person is understood and by asking questions that elicit more information when desired.
5. Dealing with feelings. Even in task groups, times occur when personal feelings need to be dealt with
and resolved before further progress can be made.
Factors That Affect a Group
Certain factors are important for effective group functioning:
1. Limit the size. The size of the group for effective discussion needs to be kept at ten to twelve
persons. If larger numbers are involved, then subdivide into groups of ten or less for the best
discussion. Subgroups need not report back verbally unless the data will be used immediately.
2. Make a contract. Persons need to agree to why they are meeting (purpose), for how long, who is to
lead and record actions, who will carry out the decisions (delegate responsibility), and who will
evaluate the process.
3. Clarify roles. It is valuable to a group if the members clarify the roles of the leader(s) and group
members and/or anyone else present so that everyone is clear on what to expect from each other.
The processes involved in a group are complex and often function silently rather than verbally. Symptoms
signaling that something is amiss in the group include apathy, anger, boredom, impersonal comments,
conflict avoidance, gross confusion, constantly asking to clarify the goals because they are unclear, persons
vying for leadership, sexist jokes and comments which put down either sex, and inappropriate humor (that
is, jokes at a serious time). When such symptoms appear, they are a message to the group leader or teacher
that something is going on within the group that needs attention.
These symptoms mean the teacher or leader should become active by asking the group if something needs
attention and helping them to identify the problem.
I.
Basic Skills for Effective Group Leadership
Basic skills for effective leadership in groups include:
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
11.
12.
13.
An ability to listen to others;
An ability to summarize where the group is;
An ability to ask questions in specific ways to guide the group in a needed direction;
An ability to cope with conflict when it arises and/or a willingness to elicit a hidden conflict
when the group is avoiding it;
An ability to be patient when the group needs to struggle with an issue (without being rescued by
a leader);
An ability to distinguish between our personal needs as leaders and the needs of the group (Ask:
Am I meeting my needs at the expense of the group?);
An ability to share leadership functions within the group without being threatened that we will
lose control of the group;
An ability to facilitate one member relating her or his contribution to another’s idea in order to
keep the discussion “building” in one direction;
An ability to deal with ideas, task, and feelings and develop a sense of timing when the maintenance of the group’s life should be given priority over content or task;
An ability to be comfortable with group silence(s);
An ability to keep the group focused on issues rather than on personality;
An ability to help the group to do problem solving and evaluation;
An ability to delegate responsibility;
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14. An ability to facilitate the group facing its own need to terminate when its task is finished;
15. An ability to enable the group to set goals and revise its goals when necessary;
16. An ability to enable the group to understand its own group processes and to learn from them.
Above all, an effective group leader needs to facilitate the group members’ understanding of the task and
maintenance roles needed to help a group be an effective group.
II.
Understanding Roles: Task and Maintenance
A group, like an individual, needs the knowledge, skills, and equipment its job calls for. It needs, also, to
be in good working condition, willing to work, confident, and alert. If a group is to reach and maintain
high productivity, its members have to provide for two kinds of needs. One is what it takes to do the job
and the other is what it takes to strengthen and maintain the group. These are functions that help to make
the group cohesive.
Task Roles (functions required in selecting and carrying out a group task)
Initiating Activity: Proposing solutions, suggesting new ideas, new definition of the problem, new
attack on problem or new organization of material.
Seeking Information: Asking for clarification of suggestions, requesting additional information
or facts.
Giving Information: Offering facts or generalizations, relating one’s own experience to the group
problem to illustrate a point.
Giving Opinion: Stating an opinion or belief concerning a suggestion or one of several suggestions, particularly concerning its value rather than its factual basis.
Elaborating: Clarifying, giving examples or developing meanings, trying to envision how a proposal might work out if adopted.
Coordinating: Showing relationships among various ideas or suggestions, trying to pull ideas and
suggestions together, trying to draw together activities of various subgroups or members.
Summarizing: Pulling together related ideas or suggestions, restating suggestions after the group
has discussed them.
Testing Feasibility: Making application of suggestions to real situations,
Group Building or Group Maintenance Roles (functions required in strengthening and maintaining a group’s life and
helping it to stay together when the group is rough)
Encouraging: Being friendly, warm, responsive to others, praising others and their ideas, agreeing
with and accepting contributions of others.
Gate keeping: Trying to make it possible for another member to make a contribution to the group
by saying, “We haven’t heard anything from Jim yet” or suggesting a limited talking time for everyone so that all will have a chance to be heard.
Standard Setting: Expressing standards for the group to use in choosing its content or procedures
or in evaluating its decisions, reminding the group to avoid decisions which conflict with group
standards.
Following: Going along with decisions of the group, somewhat passively accepting ideas of others,
serving as audience during group discussion and decision-making.
Expressing Group Feeling: Summarizing what group feeling is sensed to be, describing reactions
of the group to ideas or solutions.
Both Group Task and Group Maintenance Roles
Evaluating: Submitting group decisions or accomplishments to compare with group standards,
measuring accomplishments against goals.
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Diagnosing: Determining sources of difficulties, appropriate steps to take next, the main blocks to
progress.
Testing for Consensus: Tentatively asking for group opinions in order to find out if the group is
nearing consensus on a decision, sending up trial balloons to test group compromise solutions.
Mediating: Harmonizing, conciliating differences in points of view, making compromise solutions.
Relieving Tension: Draining off negative feeling by jesting or pouring oil on troubled waters, putting a tense situation in wider context.
Understanding Acceptance of Expressed Feelings: Freeing for further insight and participation.
The above listing describes a range of behavior which members of a group and the leader need to provide if
the group is to be productive and satisfying. Any group is strengthened and enabled to work more effectively if the members:
1. Become conscious of the functional roles the group needs at any one time;
2. Find out the degree to which they are helping to meet these needs through what they do;
3. Undertake effective sell training to improve their member role behavior.
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Resource 12. Creative Use of Conflict
Summary
In this resource conflict will be introduced within a brief biblical theological context. Conflict is then defined along with a brief description of its nature and four major types of conflict. Another section is then
devoted to positive and negative uses of conflict, followed by a section on options for leaders in utilizing
conflict. Finally, there is a specific section focused on the values crunch involved for group leaders attempting to cope constructively with conflict in a group. Most leaders will want to consider more formal
training in conflict utilization as part of their own development.
I.
Brief Theological Context
Conflict is usually regarded as a negative thing by most people. Within the Christian church we are educated to value peace very highly. Biblically, we are enjoined to forgive others. Repentance, reconciliation, and
atonement are familiar terms to church members. Preachers admonish persons for hating, while affirming
those who love. Anger is regarded as a “no-no.” Hostility between persons is regarded negatively. Conflict
in marriage and the family is bad because we are supposed to love and support one another. Conflict within the church is unthinkable, since it appears to contradict our loving heritage. Even more revealing of our
value stance against open conflict is the conspicuous absence of material written about conflict by religious
institutions and leadership.
Nevertheless, conflict has been occurring within Christendom for centuries in both direct and indirect
forms. It is now time for church groups and organizations to acknowledge what has been, is, and will be
happening regarding conflict within their ranks. Indeed, it is dehumanizing to deny that a church has conflict and to see the same church split or die years later. The biblical themes of forgiveness, reconciliation,
repentance, atonement, and others emphasize that human beings will be in conflict. Perhaps the greatest
sins are denial and rationalization.
Conflict occurs whenever people fail to agree on anything. Dealing with conflict begins by recognizing that
we have differences. How we handle our differences says a lot about how we will cope with conflict. Church
groups tend to cope poorly and un-creatively with conflict. The purpose of this chapter will be to share a
few ideas on how conflict may be utilized in a creative way.
Basic to our whole discussion is a need to examine our values. Unless we can value the creative utilization
of conflict, we cannot creatively use its energy and cope with it. Fear will inhibit a group and reduce its
problem-solving potential and its progress toward a goal.
Verbal conflict is a process characterized by a state of group tension manifested by
(1) Verbal disagreements (over beliefs, attitudes, values, interests, and information)
(2) Competition
(3) Personal attacks which injure self-esteem
(4) Mutually exclusive goals
(5) A refusal to cope with the preceding verbal conflict.
Interpersonal conflict has many dimensions and may modes. For example, a conflict may be triggered by
an old “hidden agenda” (that is, old feelings held over from a prior meeting), occur within the present
tense, and carry implications for the future. Consequently, the conflict has several time dimensions alone.
The same conflict may also be expressed directly (like “I am upset with you!”) while the tone of voice communicates an indirect message (like “I need you as a friend despite the momentary burst of anger.”)
II. Types of Conflict
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Familiar types of conflict in the interpersonal realm of relationships include the following four:
1. Intrapersonal conflict. This type of conflict occurs only within the individual. For example,
if I have a conflict between two or more of my values, I have an intrapersonal conflict within
myself. One problem is that some persons occasionally allow (consciously or unconsciously)
an intrapersonal. conflict to trigger an interpersonal conflict with another person as a way to
reduce one’s own internal pressures or unhappiness.
2. Interpersonal conflict. This type of conflict occurs between two or more persons. Typical examples would be a marital or family conflict between two or more persons within the marriage/
family.
3. Intragroup conflict. This type of conflict occurs only in the one group. For example, if a local
church board or committee becomes involved in verbal conflict over its own agenda item, it is
experiencing intragroup conflict.
4. Intergroup conflict. This type of conflict occurs between two or more groups. An example
would be two local church committees disagreeing over who should receive a cut in the annual
budget. Or, which committee had the right to decide a specific policy for the church, since both
committees had partial responsibility for that area of concern.
III. Positive and Negative Uses of Conflict
One researcher has noted that most problemsolving groups move through three stages of growth:
(1) orientation (What is the problem?)
(2) evaluation (How do we feel about it?)
(3) control (What can we do about it?)
Conflict may occur at any stage of development; yet the control stage most often serves to trigger interpersonal conflict(s) within a group.
Another researcher identified the initial stage of development as a time of orientation and testing. The
second stage, intragroup conflict, was characterized by hostility, defensiveness, tension, competition, and
collapse of group structure.
This background information is included to emphasize that most groups will (or may) go through a stage
of conflict on their way to developing fully into a mature and effective group. Any attempt by the leadership to suppress, deny, avoid, or put down a stage of conflict may be a decision to stop the group from fully
developing its potential. A positive use of conflict within the group serves to clarify goals and boundaries
for the group. A leadership struggle can have positive results when a group tests out what kind of authority
it desires and with which type it best functions. To deny or avoid such potentially positive uses of conflict is
a negative utilization of the group’s power and potential.
Negative uses of conflict occur when persons are attacked, motives impugned, and emotionality is used to
cloud real issues. Positive uses include focusing on issues, acceptance of persons without prejudging motives, and a determination to work on one issue at a time without escalating issues together.
IV. Options for Leaders in Utilizing Conflict
Dealing with conflict can be a scary thing for anyone not trained or experienced in coping with it. Since
few of us ever have reason to receive formal training in dealing with conflict, what options are available to
us when a conflict does arise?
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First, there are a number of resource books in print which offer practical help. The Leas and Kittlaus
book, Church Fights, Managing Conflict in the Local Church, is a good resource.
Second, it is important to decide whether one is going to cope with the conflict directly, avoid the conflict
if possible, or act ambivalently about it. If one decides to cope with the conflict, then a number of options
may be considered:
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
11.
12.
13.
Attempt to define and describe the conflict in cooperative terms (i.e., as a common problem).
Try to deal with issues rather than personalities.
Deal with one issue at a time.
Focus on issues while they are small rather than permitting them to grow over time and become
large ones.
Attempt to persuade one another rather than using threats, intimidation, and power plays.
Opt for full disclosure of all facts rather than allowing “hidden agendas” (leftover feelings or old
arguments not settled) to function.
Encourage the validation of the other parties’ interests or concerns (feelings are valid no matter
what the facts are).
Emphasize what you still hold in common.
Attempt to portray a trusting and friendly attitude.
Opt for a “win-win” feeling (i.e., there is a piece of the pie for each one) rather than a “win-lose”
feeling.
Attempt to generate as many new ideas and as much new information as possible in order to broaden the perspective of all persons involved.
Involve all principal parties involved in the conflict at a common meeting.
Clarify whether you are dealing with one conflict or multiple conflicts.
Third, a familiar option is the use of a force field analysis chart to help a group determine the balance
of forces moving for a solution to the problem (driving forces) and the forces resisting a solution to the
problem (restraining forces). Force field analysis was developed by the late Kurt Lewin, who is considered
the father of social psychology in the United States. His idea was that within any group there will be a combination of forces moving for solution to a problem along with powerful forces resisting a solution. Interestingly, in some groups conflict erupts over the fact that some want to solve a problem while others fight
against solving the problem, often for hidden reasons.
In order to do a force field analysis, state the problem or conflict across the top of a piece of paper. Next,
divide the paper in half and list all the driving forces on the left and all the restraining forces on the right
as shown here.
Driving Forces (+)
1.
2.
3.
4.
6.
7.
8.
9.
10.
Statement of Problem or Conflict
Requiring a Solution
Restraining Forces (-)
1.
2.
3.
5.
6.
7.
8.
9.
10.
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Next, go back and underline any forces, driving or restraining, which you deem most important right now.
For each restraining force you underlined, attempt to formulate possible action steps which might reduce
or eliminate its negative force against the driving forces. Sometimes brainstorming ideas for action is a
quick and efficient way to generate many ideas for action steps.
Now go to the list of driving forces which you underlined and develop possible action steps which might
increase and strengthen the force. Again, brainstorming ideas for action may be the quickest and most
effective way to develop a maximum number of options for solution.
Review all the steps taken so far and evaluate them. Has anything been missed in haste? Is an action step
only going to generate even more restraint from the other side of the field of forces? Determine all resources and leadership available and needed to implement the solution of the conflict.
The key idea behind force field analysis in dealing with conflict is to define the conflict as a problem held in
common by all persons concerned and requiring a solution. It is important to note that a force field analysis may have more items on one side of the chart than another. The positive and negative columns do not have
to have the same number of items unless it just happens that way. Let us take a typical local church problem and
show how the force field analysis could be applied to it. The problem requiring a solution would be stated as
follows:
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The Music Budget Needs to Be Cut by 25 Percent
Next Year
Forces Favoring a Cut (+)
1. Income is down from last year
Forces Against a Cut (-)
1. Largest giver favors music
2. Fewer persons sing in choir
2. Another children’s choir is desired by parents
3. Music director is not as well trained as we
desire
4. Certain choir members have wanted a separate budge from regular church budget so
they could “run their own program”
3. Pastor’s wife highly involved in music program
4. Other items in budge could be cut without
reducing music so drastically
5. New members are often attracted to our
church because of the quality music program we feature
6. A new ecumenical music program next year
will require a fully funded music program
for us to witness to the community.
Having underlined the forces that seem most important right now, let us consider possible action steps to
reduce forces one and four on the left side favoring a cut.
• First, income might be increased through a more vigorous financial canvass of the membership this
year.
• Second, other large givers might be underwriting the music ministry to a larger degree.
• Third, a meeting could be arranged with the “certain choir members” who want a separate budget in order to listen to their concerns and to try to persuade them to work within regular budget
channels. A similar process of action steps could be developed for the right side of the chart regarding the forces against a cut. Next, review and evaluate all action steps developed so far. Choose
action steps that seem most likely to work out and appoint leadership personnel to implement
them.
• Fourth, another option is to request the services of an outside consultant/trainer to work with the
group, organization, or church in dealing with its conflict. It may be that the group has persons
already trained in human relations skills and can utilize their expertise as a facilitator to an internal
conflict within the group.
V.
The Values Crunch in Conflict Situations
A clash in values (strong beliefs and convictions) between persons and groups often serve as a trigger to
conflict. A major crunch in values comes down hard on religious persons who have been raised to avoid
conflicts and live a philosophy of peace at any price. Whereas the field of behavioral sciences places a positive value on constructive/ creative conflict, the field of religion has placed a negative value on conflicts of
almost any kind.
By reexamining one’s traditional religious value on conflict avoidance or conflict denial, the leader can be
placed in an internal value conflict. In brief, unless a leader can consciously place a positive value on conflict
utilization, he or she will tend to avoid, deny, rationalize, or over control the conflict so as to resolve it
prematurely. If a conflict is resolved prematurely (closed off, or superficial agreements reached), then the conflict
will reappear (recycle) at a later time. Conflict is cyclical in nature and will reappear predictably until the
actual tools are dealt with and resolved. Consequently, leader comfort with and valuing of constructive uti152 • CONTEXTUAL EDUCATION, ADVENT 2014
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lization of conflict in groups is a prerequisite for effective group leadership. Usually the first place to begin
to get comfortable with conflict is to probe one’s value system regarding conflict.
Conflict utilization is a newer notion in the field of conflict studies. The phrase presupposes a positive
value placed on a constructive use of conflict. (Clearly no one would value a destructive conflict.) Utilization
is a dynamic word which is intended to mean that the energy involved in conflict be allowed to express itself
in constructive ways (i.e., utilized) rather than having a group hold in its strong conflictual feelings and
depress itself. It is helpful to challenge ourselves as leaders to consider a depth reexamination of our value
system regarding conflict. We may discover a real values crunch between the values we have been raised with
and a positive valuing of constructive conflict.
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Resource 13. Values & Self-Interest
A key to good leadership is clarity about your values and self-interest, in addition to helping others to
uncover theirs. Before people will be able to engage what or how you do what you do, they will want to be
inspired by know why you do what you do. Consider using this exercise to write a summary, a two to three
minutes “elevator speech” of sorts, that goes beyond the surface responses to the deeper values and stories
beyond why you are a leader in the church. Encourage others to do the same. The TED talk “How great
leaders inspire action” is also a good resource www.ted.com/speakers/simon_sinek, as well as Vital Practices
from the Episcopal Church Foundation website like the one included here and “Getting to the Why.”
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E piscopal C hur ch F oundation V ital Pr actices for
L eading C ongr egations
http: //www.ecfvp.or g/posts/beyond-the-elevator -speech/
V ital Posts
Beyond the Elevator Speech by Miguel Angel Escobar on March 1, 2011
The phone call got off to an awkward start. A barely audible, frustrated sigh on the other end of the line
suggested I hadn’t really answered her question. But hadn’t I? After a long pause, the priest who’d called to
find out what I was doing at the Episcopal Church Foundation mercifully moved the conversation along.
Weeks later, I think I’ve finally hit upon why. As it turns out, there’s a big difference between “What does
the Episcopal Church Foundation do?” and “What are you doing at the Episcopal Church Foundation?” The
first calls for my elevator speech – a concise description of our programs and services and the role I play in
carrying them out. The second question calls for story. My story, to be exact.
Why are you an Episcopalian? Why are you a leader in your parish? Why are you involved in
environmental ministry? If you’re like me - i.e. a practiced deflector of personal questions – it’s tempting to
reach for a factoid, a talking point, or (my personal favorite) someone else’s story in reply. Don’t. Not only
does this lead to awkward phone calls, it’s a missed opportunity to invite people into a ministry that you are
passionate about.
One of the most startling statements I’ve heard recently came from Devon Anderson of Episcopalians for
Global Reconciliation. Devon noted that our stories are the most powerful, untapped resources that lay
congregational leaders have at their disposal for mobilizing their communities. How would our churches be
different if we were to include our stories as part of how to energize communities around particular
ministries?
Like many, I struggle to put this knowledge into practice. Recently I’ve begun to reflect on my work with
the Episcopal Peace Fellowship and the deeper “why” behind this. Until recently, had I been asked why, I’d
have responded (perhaps curtly) that Jesus’ statement “Blessed are the peacemakers” seems reason enough.
Yet a more genuine answer would include my father’s work as a homicide detective and my early sense of
how near and frequent violence in the U.S. is. It will take some work on my part to frame this story, but it
will be a component of how I invite other Episcopalians to work on peace & justice issues in their dioceses.
How can we encourage lay leadership to begin telling their stories? Would it be helpful to begin by writing
them down and then practicing telling one another? How might we learn to employ these stories in one-onone conversations, inviting others into the ministries they are passionate about? Do you agree that our
stories are our untapped resource?
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