Archives For Continuing Education

by Victoria Rebeck

Facing the delegates of United Methodist General Conference 2016, meeting May 10-20 in Portland, Ore., are a few legislation proposals that could affect deacons. Most significant is the proposal from the Study of Ministry Commission that ordination take place earlier: at the time of election to provisional membership rather than at the time of election to full membership.

A few groups and individuals have submitted proposals related to the conditions in which a deacon might preside over the sacraments. I’ve grouped these together at the end, to make comparison easier.

It’s worth reading the Study on Ministry Commission report, to learn the reasons and commitments that inform their proposals.

You can read all of the legislative proposals related to clergy (including those below) in the Ministry and Higher Education Legislative Committee section of the Advanced Edition of the Daily Christian Advocate, Volume 2, Section 2, pp. 1078ff.

Following is an overview of legislative proposals that could affect deacons or those aspiring to be ordained deacons. (Arguably, other proposals could also affect deacons, to a lesser degree. I leave that discernment to the reader of all of the thousands of legislative proposals facing General Conference delegates.)

This is just an overview; readers are urged to read the petitions in their entirety and in their contexts to consider the nuances.

Paragraph 305

Petition 60484, from the Study of Ministry Commission

This proposal would adjusts some of the wording related to the ministry of the deacon and the ministry of the elder. Changes are not profoundly substantive and would not change the ways in which deacons minister or are appointed.

Paragraph 324

Petition 60507, from the Study of Ministry Commission

Perhaps part of the most significant legislative proposals that could affect all who are pursuing ordination, this proposal would move ordination to the time of election to provisional membership rather than the time of election to full membership. This would apply to candidates requesting ordination as a deacon or an elder. Election to full membership would take place after a two-year minimum appointed service period. This is foundational to several of Study of Ministry’s legislative proposals.

Paragraph 324.5

Petition 60716, from J. Miles, Arkansas

Would remove the age 35 minimum from the education option that allows candidates for deacon’s orders to take the Basic Graduate Theological Studies courses plus earn certification, but not complete any kind of master’s degree. It retains the phrase “in some instances,” but removes the definition of it (which currently is the minimum of age 35). This proposal relates to the level of education expected of ordained clergy.

Petition 60507, Study of Ministry Commission

This lengthy petition that reshapes the ordination process would also remove the age 35 minimum in the option that would allow a deacon candidate to forego a master’s degree.

Paragraph 326

Petition 60188, from the Alabama-West Florida Conference

Would remove the two-year-minimum service requirement for provisional member deacons or elders. The provisional member would need to complete the conference’s residency program.

Paragraph 328

Petition 60508, from the Study of Ministry Commission

This would remove “In Full Connection” from the headline. This accompanies their proposal that ordination take place at about the time of election to provisional membership.

Paragraph 329.3

Petition 60497, from the Study of Ministry Commission

Would clarify the membership rights for ordained deacons in provisional membership. This is part of the committee’s broader proposal that ordination will take place at about the time of election to provisional membership.

Paragraph 324.9 K

Petition 60363, from General Board of Higher Education and Ministry

Would require candidates for deacon or elder ordination to explain their understanding of the distinctive vocations of the order of elder and the order of deacon as well as answer, “How do you perceive yourself, your gifts, your motives, your role and your commitment as a provisional deacon or provisional elder in the United Methodist Church?” This would require candidates for either ordination to be able to describe the ministry focuses that are distinct to elders and deacons.

Paragraph 330

Petition 60189, from Alabama-West Florida Conference

Would eliminate the minimum two-year service requirement in provisional membership. It would allow conference Boards of Ordained Ministry to approve the colleges from which a deacon candidate could earn a bachelor’s degree. It would further remove the expectation that a deacon would have a master’s degree or even any graduate-level education.

Paragraph 330

Petition 60366, from General Board of Higher Education and Ministry

Would require three-fourths majority vote at clergy session for deacons to be approved for full membership. It is consistent with other GBHEM proposals that all clergy session affirmative votes require three-quarters majority (for consistency and clarity).

Paragraph 330.3

Petition 60365, from General Board of Higher Education and Ministry

Would clarify that all Basic Graduate Theological Studies courses must be completed before ordination.

Paragraph 33.04

Petition 60367, from General Board of Higher Education and Ministry

Would re-order the list of requirements for ordination so it is consistent with para. 335 (requirements for elder’s ordination) and clarify that “the candidate’s reflections and the board’s response” refers not just to the “making disciples for the transformation of the world” project but to all of the requirements in the list.

Paragraph 330.5(a)(5)

Petition 60638, from General Board of Higher Education and Ministry

The question in this part of the paragraph is redundant with the question in para. 330.5(a)(f). It asks how one’s experience in ministry has affected one’s understanding of the meaning and significance of the sacraments. This proposal would remove the repetition of the question.

Paragraph 330.7

Petition 60232, from the Council of Bishops’ Office of Christian Unity & Interreligious Relationships

Would remove the phrase “bishops in other communions” and replace that with “judicatory leaders from full-communion partners and other communions” in the list of those who participate in the ordination of deacons.

Paragraph 331

Petition 60498, from the Study of Ministry Commission

This is part of the committee’s proposal that ordination will take place at about the time of election to provisional membership. This would, in the description of where deacons can be appointed, remove “and provisional deacons.” If their broader proposal passes, all deacons and elders, whether in provisional or full membership, will be ordained. Thus this phrase would be unnecessary.

Paragraph 331.1

Petition 60653, from Rebekah Miles

This would clarify that deacons could be appointed to attend school in research doctoral programs or as instructors, professors, or administrators in UMC-related colleges, universities, and schools of theology.

Paragraph 331.4

Petition 60369, from General Board of Higher Education and Ministry

This would move the section about deacons’ being eligible for endorsement by the UM Endorsing Agency from the elder’s appointments section to the appropriate deacon’s appointments section.

Paragraph 337.3

Petition 60373, from the General Board of Higher Education and Ministry

This is the companion legislation to 60369 (above).

Paragraph 331.4d

Petition 60190, from Alabama-West Florida Conference

This would change the language about how General Board of Higher Education and Ministry may assist Boards of Ordained Ministry and cabinets in validating whether a proposed setting beyond the local church is appropriate for a deacon appointment. This simply removes the requirement that GBHEM prepare guidelines. (Note: guidelines are suggestions and not requirements.) It would retain the current Disciplinary requirement that the cabinet be the initiator of consultation from GBHEM.

Paragraph 351.3

Petition 60720, from Nelson-Clarke Dice, N.J.

Proposes that every year, at least one clergy person in each district be granted a “formational and spiritual growth leave of up to one year.”

Paragraph 354.2-3

Petition 60377, from General Board of Higher Education and Ministry

Would limit Transitional Leave to just one year, non-renewable.

Paragraph 357

Petition 60656, from Laura J. Barlett, Ore.

This would require that clergy on medical leave identify a charge conference relationship.

Paragraph 358.6

Petition 60502, from the Study of Ministry Commission

Would clarify that a deacon or elder could receive an appointment in retirement, when so requested by the bishop or cabinet.

Paragraph 363.1

Petition 60803, from John Lomperis

Would institute a specific complaint process and penalties for clergy who officiate a same-sex marriage ceremony (one year suspension for first time found guilty; removal of credentials for second time).

Paragraph 363.1c

Petition 60804, from Bethlehem UMC Social Action Committee

Would require a specific penalty for clergy found guilty of officiating a same-sex marriage ceremony (suspension without pay for one year).

Paragraph 350

Petition 60493, Study of Ministry Commission

Would require clergy serving congregations to engage with the district superintendent in a process of annual evaluation. Deacons appointed beyond the local church would have an annual conversation with their district superintendent about their ministry. Some of the details:

  • Personal and professional assessment would take place every eight years.
  • The process would take 6 months to complete.
  • The Cabinet, Board of Ordained Ministry, and order and fellowship chairs would design and implement the process.
  • The process would include a formal review and a renewal opportunity, like a retreat or coaching or mentoring sessions.
  • The formal review would include a self-evaluation and metrics appropriate to the appointment setting.
  • Conferences would have until Jan. 1, 2020, to develop a plan for this process.

Paragraph 351.1-6

Petition 60494, from the Study of Ministry Commission

Would require each annual conference, through the orders and fellowship, to provide spiritual enrichment opportunities and covenant groups for deacons, elders, and local pastors. Would require (rather than recommend) that clergy to take continuing education and spiritual growth leave at least one week each year and at least one month during one year of every quadrennium.

Deacons & sacramental leadership

Paragraph 328

Petition 60489, from the Study of Ministry Commission

Would permit deacons to preside at the celebration of the sacraments (baptism and Holy Communion) where “contextually appropriate and duly authorized.” Would change the authorization process to entail the bishop only and removes “a pastor-in-charge or district superintendent” from the request process. Would clarify that the bishop, and not other elders, makes appointment decisions related to deacons.

Petition 60636, West Ohio Order of Deacons (4 other similar)

This proposes that the deacon “may” administer the sacraments within the deacon’s primary or secondary appointments. It would remove the need for a bishop to authorize this on a case-by-case basis. This is similar to the limitations on local pastors for presiding over the sacraments. It would not give deacons blanket responsibility for presiding in any ministry context (as is the elders’ responsibility).

Petition 60637, from G. Williams, W.Va.

Would change the situations in which a deacon might preside over the sacraments. It would adapt the “in the absence of an elder” limitation to “within a deacon’s primary appointment or if the primary appointment is to a local church, in the absence of the elder-in-charge.” This would retain the current requirement that a pastor or district superintendent must ask the bishop to allow a deacon to preside over the sacraments. However, it would change “pastor-in-charge” to “an elder-in-charge.”

Petition 60638, from Rocky Mountain Order of Deacons

This would remove the permission-asking process for authorizing a deacon permitted to preside over the sacraments. It would retain the current limitation that the deacon “may administer the sacraments in the absence of an elder, within the deacon’s primary appointment.”

 

Again, this is merely an overview. Read the legislative proposals in full to determine your understanding of them. Discuss them with your order and your conference’s delegates to General Conference.

Victoria Rebeck is director of deacon ministry development, provisional membership, and certification programs for the United Methodist General Board of Higher Education and Ministry. This blog post represents her understanding of the topics mentioned therein and does not represent the opinions of the General Board of Higher Education and Ministry.

By Rev. Rick Tettau

You show me the path of life. In your presence there is fullness of joy.—Psalm 16:11

Porto Alegre, Brazil, hosted the 13th Diakonia of The Americas and Caribbean (DOTAC) conference. Porto Alegre means “Happy Port” or “Joyful Harbor” in English. According to the Portuguese translator on our bus tour, the city was named after a couple who were happily married.

Extending a joyful welcome to visitors is a characteristic of those who live in Brazil. After we got settled on the bus, our guide said, “Welcome to Brazil!” His welcome to us was sincere and authentic. He went on to explain that when somebody welcomes you to Brazil it means you are always and forever welcome in Brazil. I found his words to be true throughout the conference. I gratefully received a joyful welcome with lots of hugs everywhere that I went.

Rick Tettau (far left) examines the Bread Workshop facilities in Brazil, a site that educates at-risk youth.

Rick Tettau (far left) examines the Bread Workshop facilities in Brazil, a site that educates at-risk youth.

DOTAC is one of three regional organizations in the World DIAKONIA Federation. World DIAKONIA is an association of diaconal communities around the world. At our conferences brothers and sisters in diakonia from different countries come together to share stories about servant ministry, to learn from leading educators, share best practices, and fellowship in the name of our Lord and Savior Jesus Christ. The regional meeting of DOTAC is a smaller version of our world gatherings.

The DOTAC Conference in Brazil opened with a worship celebration at Igreja da Reconciliação (Church of the Reconciliation IECLB). I was honored to carry the banner for the United Methodist Deacons and Diaconal Ministers. Our theme for this conference was “The diakonia of Jesus—from crumbs to full communion,” based on the story of Jesus and the Syrophoenician woman in Mark 7:24-30. The conference aimed to help us see those who are feeding off the crumbs under the table and welcome them into full communion at the table of abundant grace, where Jesus Christ sits himself.

We had three speakers for the conference: Dr. Felipe Gustavo Koch Buttelli, a professor of religion at the Municipal University Center of São José, who studied in Brazil and South Africa; Dr. Rodolfo Gaede Nero, a professor of practical theology at the Faculdades EST in São Leopoldo; and Deaconess Irma Schrammel, who serves at the Heliodor Hesse Social Center in Santo André.

Overall, the speakers spoke about how Jesus’ ministry is shaped by the heavenly banquet. At the heavenly banquet we will share table fellowship, food, and an abundance of blessings. At the heavenly banquet there is a seat at the table for all. Since an open community meal is indicative of the heavenly banquet, Jesus acts accordingly in his ministry on earth: God’s will be done on earth as it is in heaven.

Since the heavenly banquet makes sharing at a table one of the main characteristics of Jesus’ ministry, it is no surprise that Jesus relates to all sorts of people at the table. There are feeding stories, dinner parties, weddings, breakfasts, and suppers noted in the Bible. All are welcome at the table with Jesus. Jesus is so closely associated with eating and drinking with people the Pharisees accuse him of being a glutton and a drunk (Matthew 11:19). On example of Jesus’ teaching on the heavenly banquet comes from the story of a father who throws his prodigal son a party upon his return home.

A challenge in Jesus’ time was the struggle against those who wanted to privatize the table. In the story of the Rich Man and Lazarus, Lazarus begs to eat at the rich man’s table, but the rich man denies him the opportunity. Likewise, the Pharisees want a closed, private table (Luke 7:39). In the early church the apostles worked to deconstruct the barriers to the table, so the blessings of the kingdom of God were not particularized. The Christian church became a place where Jews and Gentiles could eat together (Acts. 10).

The speakers pointed out how the Syrophoenician woman in the story was different than Jesus. She was a woman, non-Israelite, and a pagan worshiper. Yet, Jesus heard her story. He heard the pain in her failed attempts at receiving healing for her daughter. She admitted as much that the crumbs of Jesus’ abundance were good enough for her. Through his conversation with the woman Jesus comes to welcome her to the table and grant her request for the healing of her daughter. In this act of mercy Jesus unites the community. The community is made whole when those who eat from the crumbs under the table enter into full communion at the table with Christ.

The speakers encouraged us to consider those who survive off crumbs under the table today. They pointed out that people who feel marginalized, suffer violence, are abandoned, and hunger and thirst are all living off crumbs. Each speaker challenged us to seek a new paradigm of sharing God’s abundance. Mark 7 is an example of how an open table overcomes the fragmentation of human community. At God’s table there is plenty to care for the well-being of all people. Jesus eats with all and all are satisfied. This is authentic reconciliation. Diakonia works toward authentic reconciliation. An open table overcomes a fragmented human community. When all sit at the table of grace in the midst of cultural differences and diversity we will gain a wholistic perspective.

I saw the practice of an open table in action at two mission sites in Porto Alegre. The first mission site I visited was St. Luke House (Casa de Pasagem São Lucas). St. Luke House provides free housing to those waiting for medical treatment. Porto Alegre is recognized for being a leader in health research and services and this attracts from the countryside and even from other states in Brazil. Many of these people do not have a place to stay while they are waiting for medical treatment. For these people, the Evangelical Lutheran Church (IELCB) created in 2002 this residence alongside of a church. All are welcome to stay, eat, rest, and recover from their medical treatments at St. Luke House.

The second mission site I saw was the Bread Workshop. The Bread Workshop was created by St. Mark Lutheran Church in 1993. Its goal is to educate at-risk adolescents coming from local and neighboring communities offering them the possibility of generating income through working in cooperative and commercialized bakery production. The Bread Workshop teaches the art of baking bread while promoting faith and citizenship.

To help us unwind after a busy week we enjoyed a cultural celebration at the Churrascaria Galpão Crioulo, a Brazilian barbeque that offered live entertainment. The celebration of this culture night was dedicated to Nazgul “Naz” William, a United Methodist lay deaconess who was tragically killed in a random act of violence in China two years ago.

Brazil is a wonderful place with many wonderful people. From the beginning of the conference until its close after Sunday worship I felt the warm welcome of the Brazilian people. This experience of hospitality along with the teachings on our theme reminded me of what it means to be fully included as a guest. As we are all guests of Jesus at the table, this conference gave me a deeper understanding and appreciation for hospitality in the church. As our tour guide explained about the meaning of “Welcome to Brazil,” we need to live into a vision of the church where all are forever and always welcome, because the church is a place where all are loved by God and God’s love never changes. The church is a place where those who are living off the crumbs can enter into full communion with Christ at the table of grace.

Rick Tettau serves as a deacon at Faith Community United Methodist Church in Xenia, Ohio. He is an alternate on the DOTAC central committee.

 

The Center for Courage & Renewal invites young United Methodist clergy (deacons and elders age 35 and younger) to apply for “Courage to Lead for Young United Methodist Ministers: A 6-Month Leadership Intensive for Faith Leaders to Renew, Reflect and Reconnect.”

This Courage to Lead Intensive offers young faith leaders a rare opportunity to listen to God, connect deeply with committed peers, engage significant questions, and build their capacities for sustainable leadership over the long haul. Three separate cohorts across the country will meet in the Atlanta, Milwaukee and Denver areas for opening and closing retreats focusing on “Leading from Within” and “Habits of the Heart for Healthy Ministry.” Between retreats, small groups of five will engage in once-a-month facilitated Peer Learning Calls to deepen the learning and integrate principles and practices into their faith journeys and ministry contexts.

Courage to Lead for Young United Methodist Minsters is open to young clergy serving United Methodist congregations or in another ministry setting. The cohorts will primarily consist of, but not be limited to, men and women ages 35 and under. They are using an application process to allow us to convene dynamic and diverse cohorts, specifically attending to a diversity of ministry settings, race, gender and geographic representation. Applications are due by January 16, 2015.

Learn more at the Courage to Lead site.