www.byzcath.org Forums Faith & Christian Life Faith & Theology 12 Ideas to Cultivate a Vocation Pipeline within the Church

In light of the recent �Vocations Awareness Sunday� initiative by the Metropolia, I think it is helpful to consider our current system of leadership development, as well as to look at opportunities to cultivate future vocations, specifically to the clergy.

Some assumptions I am making about the current �vocations crisis� are:

� There is no �vocation crisis�. God will always call a sufficient number of leaders within the church to serve in a variety of ordained and non-ordained capacities.

� There IS a �response crisis�, however, on the part of the individuals who are called, as well as potentially from the church itself which may unwittingly create disincentives or obstacles to the pursuit of a vocation.

� The potential result of this crisis could be the virtual elimination of Byzantine Catholic churches in the coming decades. The church cannot exist without shepherds, without leaders. This loss will seriously impede the spread of the Gospel and the broader Catholic mission throughout North America and beyond.

Any plan to address this crisis should involve a comprehensive change strategy that:

While I do not by any means have a comprehensive plan to offer, I would only like to propose a few potential actions that could be taken to build a �pipeline of vocations� that will ensure a stable and growing leadership pool for our church into the future. This proposal is divided up into three sections: SELECTION, DEVELOPMENT, SUPPORT.

SELECTION

1. Open up all vocations to married men.

To me, this is an untapped strength of our Eastern heritage. The Latins have their own discipline, which should have NO BEARING WHATSOEVER on our own practices. The Vatican has said as much. Canonical impediments have been removed. It�s time to either be clear about who we are, or fold up shop. Half measures will only sink us further still, and our church has a mission to spread the Gospel.

2. Allow married priests to work outside the parish.

This is being done in some jurisdictions already, and is already done with the diaconate. While there are some challenges to this model of ministry (flexibility and availability bring two key ones), the benefits are manifold. Priests who are employed outside the parish have health benefits and retirement plans and they can live in their own homes (no need for rectories). Ideally, the two challenges mentioned above might be mitigated if the parish had several priests working. Also, a celibate priest could be appointed as pastor, especially in larger parishes.

3. Ordain men from specific communities for those communities.

Assignment rotations have their benefits and drawbacks. To my mind, these should be rare. Priests are ordained to be spiritual fathers of spiritual families. Rotations can be disruptive to parish life, although I recognize that at times there can be great benefit to bringing in fresh leadership. The ideal to me should be having each parish develop its leadership base for that parish. (This is already done with the diaconate.) For instance, you could have a few worker-priests along with several deacons under a FT pastor (who may or may not be celibate, depending on the size of the parish). These worker-priests should be individuals who come from the parish. The FT pastor could be either from the parish or from outside. Of course, one of the benefits of this model is that the worker-priests can also be involved in parish outreaches to develop new missions.

4. Build a pipeline for the future, not just the present.

Many who are involved in talent planning in organizations make the mistake of basing their talent plans on current state, rather than projected ideal or future state. We need to be thinking about the church of the future � the one we want to see � and plan to ordain accordingly. If our church is to take a missionary posture, we need to be ready and flexible to develop leaders for a future that takes into account growth.

DEVELOPMENT

5. Leverage the traditional and organic leadership development path within the church.
Our church has a marvelous tradition of organic �stages� of leadership development.

Each stage has its own unique calling, challenges, contributions, and opportunities for growth and development. The church should make optimal use of this leadership path by training men for each stage and treating each stage as a vocation in its own right. Some would argue that these ministries could technically be done by the laity. But such minimalism is not Byzantine � nor is it Catholic for that matter. (These arguments have been used at times as excuses for eliminating or hindering the development of the permanent diaconate.) Each liturgy should witness to the pleroma or fullness of Catholic life. Each liturgy should manifest the synergia of roles and callings within the church. Minor Orders are part of this fullness and synergy. The fact that we do not leverage these ministries to me is an example of Latinization within our church. Pope Paul VI chose to eliminate these ministries (a mistake, IMHO) within the Latin rite. This should have absolutely no bearing on our own practice as Byzantines.

6. Train priests and deacons to be �developers� of leadership talent.

Leadership development occurs in a variety of settings. The family/home is where it all starts. Schools and business have caught on to the idea of developing leadership talent for the future. Volunteer organizations such as the �Boy Scouts� exist specifically to develop future leaders. Should the church not also be on the forefront of identifying and developing current and future leaders? Part of a pastor�s and deacon�s discipleship role should be to cultivate servant leaders at all levels of the parish. A parish that develops leaders will be a growing and dynamic parish. Priests and deacons also need to actively encourage others to take on leadership roles (especially in the area of evangelization and outreach), as well as be open to initiatives from the laity to exercise leadership under their shepherding. Priests and deacons who feel threatened by lay initiatives (discernment is required, of course!) may inadvertently squelch leadership development, not to mention an authentic realization of the charisms given in the sacramental mysteries of Baptism and Chrismation.

Investments of time, energy, training and resources should also be made in minor orders, especially acolytes and subdeacons. As someone who has served on the altar since I was 8 (I�m now hedging 40), I can tell you that the altar is the seedbed of vocations in a unique way.

7. Engage the laity in leadership development.

The development of vocations in the church is involves an essential synergy between God, the individual, the parish, the church, the bishop, the priest, etc etc. The fact that we ask the congregation for their �Axios!� in every ordination cannot or should not be reduced to a mere ceremonial formality! As pastors become more engaged in identifying and cultivating current and future leaders, those lay/clerical leaders will also take a more active role in helping to identify and develop leaders. Even more to the point, each congregation should see itself as responsible to develop its future leaders.

8. Build flexibility in clergy seminary training programs.

Research has demonstrated that only 10% of skill development occurs in a classroom environment. The other 90% occurs �in the field�. The concept of the seminary as a �place� to go and be formed does not entirely fit the model of organic development. Parishes should be seen as part of the organic seminary formation program. This is the case for the current Metropolitan deacon formation program, which uses a blended distance learning model with brief periods of residency. To me, this is an optimal model for development in any ministry, so long as there are concrete ways that the pastor can be involved in mentoring/coaching candidates. To extend this model to the presbyterate would involve merely extending the formation for an additional 3-4 years. Also, efforts should be made to have multiple cohorts running simultaneously instead of the current practice of closing off the program to new candidates for 4 years. (You could have new deacon programs running every year, or start new cohorts every other year to space things out.) More than likely this is an issue of resources that should be dedicated to the program.

SUPPORT

9. Families need to be the first seminaries.

Families should be educated and equipped to live out more fully and treasuring their Byzantine Catholic faith. These �schools of charity� help cultivate vocations to holiness first, which hopefully evolve into vocations to leadership later on.

10. Parishes need to love and support their bishops, priests and deacons.

A vocation to be a leader within the church is encouraged when current leaders are respected, loved and supported by those they serve. It might be helpful to institute some type of program to pray for and support our clergy. We need to support our spiritual fathers!

11. Bishops need to be personally involved in supporting and fostering vocations.

This almost goes without saying, but I believe that there is a direct correlation between the active, pastoral presence of a bishop in parishes and vocations. After all, presbyters and deacons are the �hands of the bishop� and his true living homilies in the life of the faithful. And much of the research on leadership development demonstrates that the most effective leaders always cultivate the �leadership talent� underneath them. The higher up you go in organizations, the more this becomes critical, since your role is more strategic and future focused.

12. Cultivate monasticism within the church.

My final point is that our church should cultivate monasticism. What is the connection to clerical vocations? I believe that monasticism is a radical �sign of contradiction� imbued with the spirit of the Gospel that is desperately needed in our age. A monk is like an arrow that points to heaven. Young and old today need monks to show us the path to holiness, and to be spiritual fathers and mothers to us along the path to holiness. And if they are willing to give up all to shoulder the yoke of Christ, is that not an inspiration to all of us to do the same in whatever way we are called?

So these are just a few ideas. I�m sure that there are many others that could be offered! I�m interested to hear and responses or reactions to these ideas.

God bless!

Gordo

Here are a few more ideas:

1. Establish multiple vocation programs (brotherhood of the travelling icon, molebens, and called by names) then don't accept those who are called.

2. Go to Eastern Europe and enlist priests from there.

3. Accept transritualists and former Orthodox clergy.

4. Return those who were on leave of absence.

5. Ignore minor orders and institute lay ministries such as Extraordinary Eucharistic Ministers, Lay Pastoral Associates, and other disposable volunteer ministries. Let young men know they are not needed in the church.

Joe,

I offered those suggestions as a way out some of the "band-aid" approaches that have been part of our past, including some of the ones that you mention. Some of those options (bi-ritual priests, Eastern Europe) may be good in the short-term, but are clearly not long term solutions.

If you have anything constructive to offer (positive or negative) regarding the suggestions I mentioned, I'd like to hear it.

Gordo

Joe,

Your level of sarcasm in every message you post on is not appreciated.

You might give some consideration to the following:

A. Some who believe they are called are not really called.

B. Some who are called are indeed called, but the Church judges them to have too many personal issues to resolve before moving ahead with the vocation. Sometimes there is a lot of healing or growing up which must occur before one can move forward.

C. Sometimes the Lord allows a very long path for those who are called, because he wishes them to first become holy people.

You have spent the last several years whining about how poorly you have been treated by the Church. Get over it. Life is unfair. You can either continue to be stuck in a �whine only mode� or you can move ahead and allow the Lord to heal your soul.

Admin

Here in the forests of the Southwest we are preparing for our fourth "Alive in Christ, Ascetical Boot Camp for Byzantine Catholic Young Men" (ages 8-17) and their fathers. This is a four day, three night, retreat in the high ponderosa pine country. The retreat gives these young men a little taste of monastic life (with all of the rigors of camping) - matins, vespers and Divine Liturgy in a fantastic wilderness setting. There are various talks on vocations and Catholic living, as well as some fun games. Last year we had 90 participants (including priests and parents) from around the country. It is a small way in which we are working to develop vocations for the future. You may see some photographs of the event at:

http://www.olphnm.org/camp_gallery/index.htm.

We are also building a small chapel in honor of Blessed Theodore Romzha at the campsite (the first to my knowledge in the United States).

Here is the link:

http://www.olphnm.org/camp_gallery/

Im,

This is great! Is there another one planned for 2006? I may actually fly out with my two sons next year if it is going to happen.

I've seen retreats similar to this that were done for girls. Several orders of good Catholic nuns participated.

God bless!

Gordo

Joe,

I think we are all aware by now that the things you mention are precisely almost the only things we are doing. Yet, John has a point. What good does sarcasm do? Some who have met roadblocks in the BC Church found an open door with other BC Churches or even the Orthodox. Try there. It seems the doors are closed here.

I don't know why things are as they are. But find other routes. In a year or two who knows what will happen. There is a cloud appearing on the horizon about the size of a man's hand. Will it eventually end our drought? We will see.

CDL

Im, I don't think that anyone has noted this ordination [olphnm.org] from OLPH parish on the forum. (UC, check out the first liturgy vestments.) Congratulations to your parish and to Fr. Michael.

If the Byzantine Catholic seminary can attract ten more like Fr. Michael, we will have a renewal within our Church of epic proportions. I think our parish has the potential of several more following in his footsteps. Much of the credit must go to our pastor who inspires each and every one of his parishoners.

Gordo,

I agree that the minor orders would be a great pipeline into vocations.

John Gibson

Wow, I remember Fr. Michael he came to St. Thomas the Apostle parish in Gilbert, AZ and celebrated(is that the proper term in the East) Divine Liturgy this summer.

I saw the joy and his love for Christ radiate from him, and he gave an excellent homily! Thank you to your parish for giving the Church this awesome priest!

Is he at your parish now? If not, where was he assigned?

John,

Thanks for the feedback.

To my mind, it just makes sense. The church has a structure in place for gradual leadership development. One key is to ensure that these ministries are not reduced to purely liturgical roles where possible. Those who are tonsured and in minor orders are also called to be faithful witnesses to the Gospel outside of liturgy. The other key is to treat each vocation as a distinct calling. Some people may not be called to move up higher than a Tonsured Reader or a Subdeacon. That should be seen as perfectly acceptable!

Many years!

Gordo

Christ is born! Glorify Him!

Dear Made for Communion:

Fr. Michael O'Loughlin is currently the pastor of Holy Protection of the Mother of God Byzantine Catholic Church in Denver, Colorado. Its address is 1201 S. Elizabeth Street, Denver, CO, 80210.

Prof. J. Michael Thompson
Byzantine Catholic Seminary
Pittsburgh, PA

Gordo,

A good post on a good topic: how to generate more religious vocations in the Byzantine Church! But, I have some comments as well as some criticisms and questions about your suggestions to gain more candidates for the clergy . . .


Yes, but.

Yes, some men are called to the two vocations of marriage and priesthood; and, yes, the Eastern Church has a long and successful tradition of recognizing and incorporating this.

But, a word of caution is needed. (Not to you specifically, Gordo, but in general). Many Catholics --Western as well as Eastern-- believe that married clergy will be some kind of magic bullet to solve the priest shortage. I don't think so. Mainline Protestant churches have married clergy (and some have female clergy!), and yet they are facing shortages too. Also (and correct me if I'm wrong), but I have heard that some Orthodox jurisdictions have a shortage in the U.S. of priests too -- married or celibate. To state the obvious: only love for Jesus Christ will carry a religious vocation through to fruition. If the love for Christ is absent or lacking or tepid, there won't be many fulfilled vocations: married or celibate.


I suggest caution on this too. Once chanceries and parish councils get a taste of the cost savings that are possible by "allowing" Father to work a regular job, and all the priests will likely be pressured to work outside of the parish. From what I have heard, this already happens in some Orthodox and Protestant parishes: sometimes because of genuine financial need (the parish / church just can't afford to pay a decent salary) and sometimes out of baser motives. Instead, it would probably be more beneficial to insist that priests improve their skills through training, and to develop their spirits and fraternity through retreats, and to encourage priests to evangelize, etc.


Again, I would be cautious about this. In some situations, it could work. In others, though, it might mean that someone would get stuck or trapped in a bad situation; the same holds true vice versa for parishes. Also, this would require careful implementation to preserve the bishop's authority over his eparchy and its parishes.


Amen, brother ! But I think also (as you well discussed later in your original post) that the "pipeline" begins and runs through the family, then the local parish, and so on. In other words, I think the pipeline is a revitalized and renewed Eastern Catholic Church. And how to accomplish that is the subject of much discussion and many a post at this Forum . . .


You raise about three issues that are really worthwhile for consideration. Any one of them could be its own thread: (1) Whether minor orders should be revived? (2) Whether minor orders can be served by laity? (3) Whether minor orders should be served by laity?

Personally, I'm inclined to think that minor orders can and be served by laity --and not just those who are in preparation for ordination. I'm also inclined to think that this could be valuable for bringing up new deacons and clergy -- in the children of laity who hold minor orders.

But, I'm speculating; I haven't thought this through. These three issues, though, are well worth consideration and discussion.


I'm not quite sure what you mean here, Gordo. Aren't priests and deacons always on the lookout for new potential religious vocations?


In the Roman Catholic Church, there is a good group called "Serra." It is composed of laity who try to foster vocations to the religious life. Depending on the creativity and leadership qualities of a given local group, this kind of lay leadership can be very effective, especially by exposing youth to religious life (by inviting them to hear or visit priests, monks, nuns, deacons and so on). There also could be more intelligent outreach which the laity would be well suited at. For example, there is a crop of "late vocations" in the Church these days, and many of those people aren't being reached by traditional outreach to youth. Yet, outreach to local colleges and universities and their "career counseling centers" --which are where middle aged people often go to start a new chapter of their lives-- could yield a rich return. Clergy often don't have the time to make and develop those kinds of contacts . . . but laity do.


If I understand you right, Gordo, are you calling for a residency program for priests after their formal seminary training (or simultaneous with part of the seminary program)? If so, isn't this already being done ? At the Byzantine Catholic seminary in Pittsburgh, isn't there a service requirement: both to be admitted to the seminary and during the course of seminary training? Then, after graduation and ordination, isn't training continued by posting new priests as associates (under experienced clergy)? Or, are you calling for more practical training, in addition to what is currently required?


Yes.




Yes.




Yes. Most are, I presume.




Yes. But, like with families, this will only come as the Church itself is renewed and revitalized . . . and there is plenty of discussion about just how to accomplish that.


Just my two cents worth.

I'm glad you raised the issue of vocations, Gordo, and with so many thought-provoking points !

-- John