4.3.0-5.1_doc_-_ministryguidelines2013

Guidelines for the Discernment of Ministry In the Episcopal Diocese of Hawaii

Commission on Ministry

December 2013

DESCRIPTION

A guide to (1) discernment for ministry, with recommendations for ways to conduct discernment committees, and (2) the ordination process, with information on how to nominate someone for the process, a form to accept nomination, and descriptions of the local formation programs for the diaconate and the priesthood.

Guidelines for the Discernment of Ministry 2 05/2013


Guidelines for the Discernment of Ministry in the Episcopal Diocese of Hawaii

CONTENTS Introduction ........................................................................................................ 5

Ministry in the Episcopal Church ..................................................................... 6

Lay and Ordained Ministry ............................................................................................................ 6 Holy Orders in the Episcopal Church ........................................................................................ 7 Further Explanation of the Diaconate ....................................................................................... 9 Ordained Ministry Today: What Can an Ordained Person Expect? ............................ 11

Discernment ...................................................................................................... 13

Discernment Committees ............................................................................................................ 13 Resources for Discernment ......................................................................................................... 15 General Topics of Discussion for Discernment Committees ......................................... 16 Specific Methods for Discernment Committees .................................................................. 16 When Is Discernment Done? ....................................................................................................... 18

Discernment in the Ordination Process ......................................................... 19

Characteristics to Look For in Applicants for Church Leadership .............................. 20 Characteristics to Look For in Those Called to Ordained Leadership ....................... 21 Nomination Steps ............................................................................................................................. 24

Preliminary Steps in the Ordination Process ................................................ 26

Overview of the Process ............................................................................................................... 26 Necessary Documents .................................................................................................................... 28 Required Recommendations ...................................................................................................... 29 Preliminary Examinations Required for Ordination ....................................................... 29 Ongoing Contact with the Bishop ............................................................................................. 30

Formation to Be a Deacon ............................................................................... 31

Overview ............................................................................................................................................. 31 Program ................................................................................................................................................ 32


Schedule ............................................................................................................................................... 32 Cost ......................................................................................................................................................... 34 Assessment ......................................................................................................................................... 34 Reading List for the Diaconate ................................................................................................... 35

Formation to Be a Priest .................................................................................. 37

Attending Seminary ....................................................................................................................... 37 Local Program of Formation for the Priesthood ................................................................ 38 Assessment ......................................................................................................................................... 40

Frequently Asked Questions ........................................................................... 41

How long does the ordination process take? ...................................................................... 41 Can I return to my home congregation to serve after ordination? ............................. 41 Do I have to go to seminary? ....................................................................................................... 41 Is CPE (Clinical Pastoral Education) required? ................................................................... 42 What if I am ordained in a denomination other than the Episcopal Church? ........ 42 What if I already have a seminary degree? Do I have to go through the whole process? ................................................................. 42 What if I flunk the GOEs? ........................................................................................................... 43 What if I am already ordained a Vocational Deacon and I feel called to be a Priest? ............................................................................................ 43

Appendices ....................................................................................................... 44

A. Discernment Study Guide ...................................................................................................... 44 B. Descriptions of Licensed Ministries .................................................................................. 49 C. The Examination, Ordination of a Deacon ..................................................................... 50 D. The Examination, Ordination of a Priest ........................................................................ 52 E. Steps in the Ordination Process ......................................................................................... 54 F. Acceptance of Nomination (for the ordination process) ......................................... 58 G. Formation Grid for the Diaconate ..................................................................................... 61 H. Formation Grid for the Priesthood ................................................................................... 62

For a Laugh: Cartoon of the Discernment Process ...................................... 63


Guidelines for the Discernment of Ministry

in the Episcopal Diocese of Hawaii

INTRODUCTION

Welcome to the process of discerning how God calls you to ministry. Discerning a call to ministry, whether lay or ordained, is a process involving both an individuals sense of vocation and the churchs affirmation of that call. These Guidelines are intended to assist individuals and congregations in the process of listening to God and to one another in order to determine how a person may most effectively live out the ministry to which God calls him or her, to the glory of God, for the benefit of the Church, and for the fulfillment of the individuals vocation.

Beginning in 2003, The Episcopal Church changed its Canons related to ministry to emphasize to a greater degree than previously the ministry of all baptized persons. The Canons for ministry now begin with this statement (Title III, Canon 1, Section 1):

Each Diocese shall make provision for the affirmation and development of the ministry of all baptized persons, including:

(a) Assistance in understanding that all baptized persons are called to minister in Christ's name, to identify their gifts with the help of the Church and to serve Christ's mission at all times and in all places.

(b) Assistance in understanding that all baptized persons are called to sustain their ministries through commitment to life-long Christian formation.

The Commission on Ministry (COM), a commission required to exist in every

diocese by the Canons of The Episcopal Church, has the responsibility to uphold this canon. Although the COM spends a major portion of time focusing on the process toward ordination, its overall focus is the ministry of all baptized persons in the Diocese of Hawaii, and specifically leadership development. While these Guidelines do contain the information needed for those in the process toward ordination, they should be used first for the purposes of discernment of ministry in general.


MINISTRY IN THE EPISCOPAL CHURCH Lay and Ordained Ministry

Baptism itself constitutes a call to ministry, as a person is initiated into the Christian life and into the Church and commits oneself to serve God in whatever way one may be called to do so. An actual job description for a Christian, in a sense, can be found in the Baptismal Covenant (pages 304305 in the Book of Common Prayer):

To continue in the apostles teaching and fellowship, in the breaking of bread, and in the prayers

To persevere in resisting evil, and when one sins, to repent and return to the Lord To proclaim by word and example the Good News of God in Christ To seek and serve Christ in all persons, loving ones neighbor as oneself To strive for justice and peace among all people, and respect the dignity of every

human being.

Truly to live out this job description is no easy task! How and where one specifically fulfills each of these promises for example, how and where one serves Christ in all persons is a matter for discernment. For example, one person might be called to be an elementary school teacher, in which case one is serving Christ in others by helping ones young students learn to the best of their ability. Another persons gifts may be technical in nature; he or she might serve those same young students by creating computer hardware or software that is beneficial and educational. Another person might be called to be an architect; this person might serve Christ in those same young students by designing an attractive school building with facilities conducive to the students learning. Another person might be an excellent administrator or secretary; ensuring the smooth and efficient operation of the school is this persons way of serving Christ in the students.

Thus, ministry is not confined to working in the church or serving on church committees, and it is not confined to the activities of ordained persons. Instead, ministry is whatever one does that serves Christ, bears witness to him, and furthers his work in the world. The teacher, computer technician, architect, and secretary used as examples above could do their work in ways that do not serve Christ or bear witness to him. Discernment is needed not only to determine how and where God calls each person to ministry, but also to help a person wade through some of the thorny ethical dilemmas that can arise in applying ones Christian faith to ones work. Congregations are encouraged to assist their members in addressing such ethical dilemmas and the interplay between ones faith and ones work. In addition, each person is encouraged to look at ones ministry in the context of ones congregation or community of faith, the Diocese of which one is a part, and the world at large.


One is not baptized in isolation, however; to be baptized means to be part of the Christian Church as a whole and also a member of a specific, local Christian church. Each baptized person is called to take part in the life of that church, through worship, prayer, and the giving of treasure, time, and talents. Discernment also can help each person determine the nature and intensity of his or her involvement in the local church, which may vary over time.

Even within the church, there are different forms of ministry. Some involve special training according to diocesan guidelines and must be licensed by the Diocesan Bishop; these are the ministries of Pastoral Leader, Worship Leader, Preacher (if one is not a priest), Eucharistic Minister, Eucharistic Visitor, Catechist, and Evangelist as described in the Canons (Title III, Canon 4), reproduced in Appendix B. Other ministries are commissioned by the local church, such as Altar Guild members, Wardens and Vestry members, and Sunday school teachers. Still others may be ministries to which one is simply welcomed, such as office volunteer, coffee hour host, or the person who weeds the churchs flower beds.

Thus, each baptized Christian is called to ministry, including some form of ministry within the church. The Catechism in the Book of Common Prayer describes the ministry of the laity as follows:

The ministry of lay persons is to represent Christ and his Church; to bear witness to him wherever they may be; and, according to the gifts given them, to carry on Christs work of reconciliation in the world; and to take their place in the life, worship, and governance of the Church. [Book of Common Prayer, p. 855]

Those who are called to ordination exhibit a call and a desire to work in particular kinds of leadership within the ministry of the church. More information about ordained ministry is in the section that follows, Holy Orders in the Episcopal Church.

It should be noted that when a person experiences a yearning to live a more spiritual life or seeks more in-depth education or formation in the realms of the Spirit, the Bible, theology, etc., this is not necessarily a call to ordination. Laity, as well as clergy, are called to worship, pray, learn, and in general seek a more in-depth life with Christ. Congregations and their clergy should offer rich formation experiences (or direct their members toward resources elsewhere) so that people of a variety of needs and desires can find the experiences that will help them grow and serve as faithful baptized Christians. Individuals and discernment committees should listen carefully for the underlying motivations and the movements of the Spirit should an individual express a desire to be ordained. (See sections on Discernment below.)

Holy Orders in the Episcopal Church

The Episcopal Church has maintained the threefold order of ministry; in other words, ordained ministry in The Episcopal Church consists of bishops, priests, and deacons. While this is not the only way to structure ordained ministry, it has long precedent in church history. In the discernment process, especially in trying to discern a


possible call to ordained ministry, it is vital to understand the difference between the various orders. It is especially important to understand the role of the Diaconate. Often when people experience what they believe is a call to ordination, they assume that God calls them to the Priesthood. It is possible that they are truly called to be ordained, but as a Deacon. What follows here is a brief outline of the ministries of the three orders, as well as an explanation of the use of the term Deacon in the Episcopal Church.

The Book of Common Prayer (BCP) contains two resources for understanding the ministries of bishops, priests, and deacons. One is in the Catechism (pages 855856), which describes these ministries, in addition to that of the laity. The other resource is the ordination rites themselves (pages 511, 524, 536). The Examination in each of these rites contains a type of job description. The rites also contain the promises one must make upon ordination. Anyone discerning a call to ordination, as well as members of discernment committees, should read carefully the ordination rites.

Although each order has specific responsibilities, the following are expected of each:

To pattern ones life in accordance with the teachings of Christ, so [as to be] a wholesome example

To be faithful in prayer and in reading and studying the Scriptures To conform to the doctrine, discipline, and worship of the Episcopal Church

Bishops Bishops carry on the apostolic work of leading, supervising, and uniting the

Church (BCP, p. 510). The word bishop comes from the word episcopal, meaning overseer. A Bishop represents Christ and his Church as apostle, chief priest, and pastor of a diocese. The ministry of the Bishop is as follows:

To guard the faith, unity, and discipline of the Church To celebrate and provide for the administration of the Sacraments To ordain priest and deacons and to join in ordaining bishops To be a faithful pastor and wholesome example To share with other bishops in the leadership of the Church To act in Christs name for the reconciliation of the world and the building up of

the Church

The locus of the Bishops responsibility is the diocese the geographic entity including many congregations and local communities of worship and service.

Priests The priest exercises the ministry of Christ on behalf of the local community,

particularly as a pastor to the people. A priest is the bishops representative in the


local congregation or other community of faith (such as a school or a hospital). The ministry of the priest is as follows:

To proclaim in preaching and in the conduct of ones own life the Gospel of Jesus Christ

To administer the Sacraments To bless and declare pardon in the name of God To share with the bishop and other priests in the counsels of the Church

The locus of the Priests responsibility is the parish, mission, hospital, educational

institution, prison, or other institutional structure within which the Word is preached, the Sacraments administered, and the faithful equipped for their service in the world.

Deacons The Deacon serves as a bridge between the church and the world, exercising the

ministry of Christ and the Church in the world, particularly as a servant to those in need. The ministry of the deacon is as follows:

To make Christ and his redemptive love known to the world, and to interpret to the Church the needs, concerns, and hopes of the world

To assist the bishop and priests in public worship and in the ministration of Gods Word and Sacraments

The locus of the Deacons responsibility is that fluid boundary between the

church and the world, in the workplace and soup kitchen, the hospital and home wherever there are people in need of Christs compassion. Even though the Deacon may serve in a local congregation, the Deacon is directly under the supervision of the Bishop. The Bishop may assign supervision to the Priest in charge or other leader exercising oversight of a congregation of other community of faith (see Title III, Canon 7, Section 4). However, the Deacon's ministry in the congregation is symbolic of his or her ministry of service in the wider community.

Further Explanation of the Diaconate

God now calls you to a special ministry of Servanthood directly under your bishop. In the name of Jesus Christ, you are to serve all people, particularly the poor, the weak, the sick, and the lonely.

As a deacon in the Church, you are to study the Holy Scriptures, to seek nourishment from them, and to model your life upon them. You are to make Christ and his redemptive love known, by your word and example, to those among whom you live, and work, and worship. You are to interpret to the Church


the needs, concerns, and hopes of the world. You are to assist the bishop and priests in public worship and in the ministration of Gods Word and Sacraments.

(From the Ordination of a Deacon, Book of Common Prayer, p. 543.)

The Diaconate in the Western Church In the first three centuries of Christianity, the diaconate flourished. Deacons had a

special relationship to bishops, providing the servant ministry of a bishop to his congregation and to the larger world, as well as assisting the bishop at the Eucharist. Following the conversion of Emperor Constantine in the year 312, the church adapted itself to the hierarchical structures of Roman society, and the office of bishop gained prestige as the church became the Imperial Church i.e., the Church modeled its structure on the Imperial model.

As the church flourished, priests, out of necessity, were called on to take over Eucharistic roles, which had formerly been the sole function of bishops, with the assistance of deacons. The diaconate came to be overshadowed by priests as ordained leadership came to be seen as an ascending progression of grades: Deacon, Priest, Bishop. By the Middle Ages, the diaconate became a transitional stepping stone to the priesthood. The vocational diaconate virtually disappeared from the ministry of the Western Churches.

The Diaconate in the Episcopal Church in the USA In the Episcopal Church in North America, there have been four major changes in

the diaconate:

From about 18401930, men were ordained deacon to serve as missionaries to ethnic groups and in isolated communities.

From 18851970, women became deaconesses, set apart by prayer and the laying on of the bishops hands, to care for the poor, the sick, and the needy.

From 19521970, men were ordained as perpetual deacons to serve in parishes, mostly trained as sacramental and pastoral assistants.

From 1970 to the present, the Episcopal Church has been in the process of transforming the diaconate to reflect the diaconate of the early church: as a separate, full, and equal order with an emphasis on service to the poor, needy, marginalized, prisoners, homeless. The liturgical function of the diaconate, which is a secondary role of the deacon, flows out of the other roles of service to the community.


The Diaconate in Hawaii A program was developed in Hawaii in the 1970s that provided a model for

other diaconal programs in the United States. This was an academic program that included laity interested in learning and deepening their faith, as well as those who were considering the diaconate. In addition to the academic portion of the program, and more significantly (according to those who went through the program), participants met every month for a shared weekend of prayer, meditation, discussion, and discernment in other words, for nourishing and strengthening their spiritual lives.

As a result, some of those who entered the program planning to deepen their faith and to improve their lay ministry discerned a call to the diaconate; and the reverse was also true: some who thought they might be called to the diaconate realized their real call was to continue or expand their lay ministry. At the end of the program, during the weekend for exams, the entire group met and stayed together. Those taking the exams were supported by the prayers and presence of those who had decided their call was to lay ministry.

In 2008, a new program was established, called Naimiloa, for those who had been identified by their congregations as showing a possible call to the Diaconate. More information about the Naimiloa program is presented below, under Formation Program for the Diaconate.

Ordained Ministry Today: What Can an Ordained Person Expect?

Applicants and Discernment Committees should be aware that the Church is undergoing rapid change, reflecting changes in society. Increasingly, churches find they are unable to pay a full-time salary, with full pension and benefits, to a Priest. While one might debate the reasons for these changes, whether they are desirable, and what can be done (if anything) about them, they are increasingly the reality in which the Church as a whole lives.

Deacons in the Diocese of Hawai'i are already non-stipendiary; in other words, they are not paid for their services as a Deacon. Now people newly ordained to the Priesthood can no longer expect a full-time position for life, with full stipend and benefits. It may be that their stipend might be a house, or health insurance, or contributions to a 401(k), but that they will receive no salary. Or they might receive a nominal salary, but no benefits. Or over the course of their ordained ministry as a Priest, they might fluctuate between full-time, fully stipended positions and part-time or nonstipendiary positions. Priests would do well to have another skill on which they can draw for a full- or part-time job, perhaps over the course of their ministry, perhaps as a fallback position.

This warning is not meant to discourage Applicants from considering ordination nor congregations from recommending those in whom they sense God working as a Deacon or Priest. If anything, we need now more than ever people who are truly called by God to serve in such capacities, who can bring the saving message of Jesus Christ to a


world sorely in need of his grace, mercy, and truth. We need people who might consider this a perhaps uncertain, but nonetheless exciting, time to be ordained in the Church. Being ordained, especially being a Priest, would no longer be a career, a means to a position of power in society, with the salary to match. Instead, stripped of such accretions, it would be what it has always been intended to be: a way to serve God in Christ through serving Gods people, in an exciting, unpredictable life of listening to and following Gods Holy Spirit in all things.


DISCERNMENT

We face many decisions in our lives for which we might long for guidance. What is the right thing to do? What does God desire of me in this situation? And specifically applied to ministry: How and where does God call me to serve? What does God want me to do with my life?

These are matters that require discernment. Discernment is the intentional practice by which a community or an individual seeks, recognizes, and intentionally takes part in the activity of God in concrete situations.1 The process of discernment is based on the assumption that God is not distant or uninvolved in our lives, but rather that God has a desire for each of us. In the process of discernment, we are listening for the movement of the Holy Spirit to lead and guide us to Gods deepest desire for us in any particular situation or in response to any particular question. In discernment we are answering the question: What can I do in this situation that allows me to be most true to Gods purposes and to who God made me to be?

Discernment can be accomplished alone, but it is often helpful to involve others in a process of discernment. Other people chosen specifically according to certain criteria, to be detailed below can supply different perspectives, ask pertinent questions, and help us to pick up on movements and manifestations of the Spirit, all with the purpose of helping us discern how God is leading us. In the discernment of a ministry of leadership in the church (whether lay or ordained), it is imperative to involve other people in the process; a call to such ministry is a dual call by both the individual and the church as a whole. The individual may experience an inner sense that God is calling him/her to a particular form of ministry, but because that ministry is on behalf of the church as a whole, the church must affirm the call.

Discernment Committees

Discernment Committees are groups of people within a church who help individuals discern their own particular calls to ministry. Standard practice used to be that congregations formed a Discernment Committee only when an individual stepped forward expressing a call to ordination. The Commission on Ministry now encourages congregations to develop Discernment Committees that operate on an ongoing basis. These committees would meet with anyone who desires to clarify how God calls them to participate in the ministry of Christ and the Church. The Discernment Committee also would actively seek out and solicit persons who might be called to leadership, whether lay or ordained. If the congregation has no ongoing Discernment Committee, and a person comes forward who wishes to discern a call, the member of the clergy in charge of the congregation will form a Committee to meet with that person.

1 Frank Rogers Jr., Discernment, in Practicing Our Faith: A Way of Life for a Searching People (San Francisco: Jossey-Bass, 1997), p. 107.


The person meeting with a Discernment Committee is called an Applicant. A Discernment Committee and an Applicant typically meet together over the course of several months, together addressing a series of questions and issues that will help them listen to how God is working in a given individual. The meetings might be held once a month over the course of a number of months, perhaps nine months to a year; or the group might decide to meet on a more intensive basis, perhaps every week or two, for fewer months. Groups are encouraged, however, not to hurry the process. Discernment may require for ideas and discussions to "percolate" for a while in people before the movement of the Holy Spirit can be heard, felt, or understood.

This flexibility in the length of time discernment takes illustrates one important feature of the discernment process: it is not predictable. The Holy Spirit of God does not operate according to the timetables and expectations that we might wish to impose on the process. One of the requirements for effective discernment in any situation is to shed as much as possible any preconceptions and expectations as to the process, its length, and its outcome. Applicants and Committee members alike are encouraged to enter into the discernment process with open hearts and minds so that they can more easily hear the call of God and perceive the movement of the Holy Spirit.

The work of the Discernment Committee is to provide an environment in which the Applicant and Committee members may freely and openly discuss the Applicants call to ministry. There must be a high level of confidentiality in the group. It is also noted that while a Discernment Committee comes together to support an Applicants journey, the Committee members will embark on a spiritual journey of their own, and it is strongly suggested that time be given to the Committees life as well as to the Applicants process. It has happened that a participant in a discernment committee other than the "Applicant" discerned a call to ordination!

The Composition of Discernment Committees The persons serving on a Discernment Committee carry an important

responsibility toward the Applicant, the congregation, and the Church as a whole. They therefore should be selected with care. The clergy person in charge of the congregation is responsible for selecting and appointing the members of the Committee.

A member of a Discernment Committee should be a person who:

Is a good and authentic listener Has good pastoral skills Looks at ministry as a totality, and understands that a call to ministry does not

necessarily mean a call to ordination Understands the roles and ministries of laity, priests, and deacons Participates in the life of the congregation and has a ministry there Understands his or her own ministry Lives the Baptismal Covenant in his/her own life and ministry


Is able to be vulnerable Is able to keep confidences Does not have to have canonical membership in the congregation but should be a

communicant there Is not ordained

The committee should include a comparable number of male and female

members with a range of ages and ethnic diversity. The Committee may include a Vestry member but does not need to. The Committee should not include an ordained person. Ordained persons are more likely to bring a biased perspective; in addition, it is easy for the Committee as a whole to rely on the perspective and input of the ordained person. In particular, the priest in charge of the congregation should not be a member of the Committee or attend its meetings. The priest in charge of the congregation, however, may attend the first meeting of the Discernment Committee in order to help it get started. Or the priest may call on the Commission on Ministry to send one of its members to help the Discernment Committee understand its task and start its work.

Resources for Discernment

A number of excellent resources are available to Applicants and Discernment Committees to assist them in their work. Listed below are some basic introductions to discernment in general:

Suzanne G. Farnham, Joseph P. Gill, R. Taylor Mclean, and Susan M. Ward. Listening

Hearts: Discerning Call in Community, 20th Anniversary Edition (Harrisburg, PA: Morehouse Publishing, 2011). This book has been the primary resource for discernment for a number of years and is an especially useful book for discernment committees. It should be read by members of any discernment committee, regardless of the specific method of discernment that the committee may use. There are also several other books related to Listening Hearts, as well as a web site (www.listeninghearts.org).

Frank Rogers Jr., Discernment, in Practicing Our Faith: A Way of Life for a Searching People, updated edition (San Francisco: Jossey-Bass, 2010), pp. 103116. While this chapter does not specifically address discernment for ministry, it is an excellent concise introduction to discernment in general, for both individuals and communities.

Danny E. Morris and Charles M. Olsen, Discerning Gods Will Together: A Spiritual Practice for the Church, Revised and updated edition (Bethesda, MD: Alban Institute, 2012). An introduction to the what, why, who, how, and where of discernment. Contains a step-by-step process for discernment within church communities.

Charles M. Olsen and Ellen Morseth, Selecting Church Leaders: A Practice in Spiritual Discernment (Bethesda, MD: Alban Institute, 2002). A comprehensive guide to


selecting leaders for the church in a variety of positions, such as committee members or chairs, professional staff, or ordained leaders.

General Topics of Discussion for Discernment Committees

There is no one way to conduct a discernment process; remember, the process requires flexibility and openness! However, nor are Discernment Committees expected to operate in the dark. Discernment for ministry generally focuses on several key areas, which should enter into the discussion at some point in the process:

Self-knowledge and awareness Leadership skills Faith development Awareness of the traditions of the Episcopal Church

Sample topics might include the following:

What is the Applicants understanding of Christian ministry and what is her/his current ministry?

In what ways and experiences is the Applicant growing in the Christian faith? What further growth do you think is needed, and does the Applicant have the

capacity to achieve such growth? Does this Applicants cultural background have a bearing on the discernment

process? Describe this Applicants emotional health. Describe this persons leadership skills. If the Committee is discerning a possible call to Holy Orders: In what ways does

this Applicant envision his/her Diaconate/Priesthood?

Specific Methods for Discernment Committees

The topics and questions above provide a general framework for discussion. It can be helpful, however, to use a specific method for discernment. The Commission on Ministry recommends several methods that a Discernment Committee can use to help persons discern how God is calling them to ministry, whether lay or ordained. The method used depends upon several factors. Below are three different methods. Discernment Committees, in consultation with the priest in charge of the congregation, can either choose the one that best suits their needs, or the Canon to the Ordinary or a member of the Commission on Ministry can help them choose.


Use the Book Listening Hearts The book Listening Hearts: Discerning Call in Community, mentioned above,

teaches the basic principles of discernment, especially for groups helping specific individuals discern their call. It should be read by the members of any Discernment Committee. In addition to describing discernment in general, however, it also describes a method for working as a group.

This method is best used when a committee is focused on a single individual, or maybe two, at most. It is also especially appropriate when an individuals who have presented themselves as hearing a call to ordination, and this call needs to be probed in order to discern whether it is truly a call from God and whether the congregation wishes to sponsor the person for ordination.

This method may be less appropriate when working with individuals who would be uncomfortable being the focus of attention.

Use the Book Ears to Hear The book Ears to Hear: Recognizing and Responding to Gods Call, by Edward S.

Little (Morehouse, 2003), takes characters from the Hebrew Scriptures (e.g., Abraham, Deborah, David, Jeremiah) to illustrate the many ways in which God calls people to ministry. Each chapter focuses on one character, contains several specific points about how God calls people, and is followed by several discussion questions.

If a group uses this book, the members should read a chapter before the group meeting. The group when it gathers can then discuss the questions at the end of the chapter. The questions help the group see how the points made in the chapter might be reflected in their own lives.

This book is especially appropriate for groups in the following situations:

The group is not focused on a specific individual, but instead is discerning how God calls any of them to ministry.

The group is gathered to help several people discern their call. The group is working with someone who would be uncomfortable being the focus

of attention.

Be aware, however, that in the last two cases, if the group does discern a call to ordination for some individual, some of the hard questions outlined in Listening Hearts will eventually need to be asked. Experience shows that the individual at some point will even welcome those hard questions, before committing themselves to the path toward ordination.


Use a Study Guide Another method is to use a study guide whose purpose is to aid discernment.

Appendix A contains a Prayer, Bible, and Theology Study Guide for Congregational Discernment Committees, which has been adapted from materials from the Diocese of Colorado. It outlines twelve sessions using resources from the Book of Common Prayer and Scripture to focus on the Church, ministry, and prayer. The guide outlines resources for worship for each session and questions to help focus discussion.

This study guide would be useful for a group focused on either an individual or several individuals, or that is examining ministry in general.

Part of its method is to examine the differences among the ministries of a layperson, a deacon, and a priest, so this method may be helpful when a person is trying to discern whether he or she is called to ordination at all, and is unsure whether it is as a deacon or a priest. The Study Guide is also useful for teaching discernment committees the difference between the two. (Most do not know the difference, but should if they are to help someone accurately discern a call.)

The group should read the resources together (preferably put together as worship, such as a modified Morning or Evening Prayer), rather than asking members to read them alone before the meeting.

When Is Discernment Done?

Discernment is an ongoing process. At some point, however, the Committee will come to some clarity as to the Applicants call to ministry. At that point, it should prepare a report of the Committee to the priest in charge of the congregation and to the Vestry or Bishops Committee.

One implication of the reemphasis on Baptism as the primary initiation rite into Christian ministry is that if at any point an Applicant who has expressed a desire to be ordained is encouraged instead to pursue and amplify ones lay ministry, this should not be interpreted as a rejection of oneself or of ones ministry. The whole process of discernment, and the purpose of the Discernment Committee, is not just to rubber-stamp a decision that has already been made, in order to jump through the appropriate hoop for the Bishop and the Commission on Ministry; instead, the purpose is truly to discern how God is working in a persons life and how God is calling that person to ministry and what form that ministry should take.

See the section Discernment in the Ordination Process for information on additional requirements for the discernment process with Applicants whom the Committee discerns may be called to ordained leadership.


DISCERNMENT IN THE ORDINATION PROCESS

The process for someone discerning a possible call to ordination begins in the same way as for anyone else: with a series of meetings between the Discernment Committee and the Applicant over a period of time. As stated above, the perception of a possible call and the initiation of such meetings may come from the Applicant, the Committee, or the priest in charge of the congregation. In whatever way they are initiated, the Applicant also should meet with the priest in charge, and the priest should notify the Bishop. The Bishop then notifies the Commission on Ministry Chair and the Canon to the Ordinary. The involvement of these various groups or individuals demonstrates the necessity for discernment at several levels: by the Applicant, pastoral discernment by the Applicants Priest, discernment by the community, and diocesan discernment. The Commission on Ministry, and later the Standing Committee, have the responsibility of discernment at the level of the Diocese, on behalf of the Bishop.

At the completion of the initial stage of its work with the Applicant, when the Discernment Committee feels it has reached some clarity concerning the Applicants call to ministry, the Committee makes a report with a recommendation to the priest in charge of the congregation and to the Vestry or Bishops Committee. The recommendation should include whether or not the Committee believes the Applicant should be nominated for Postulancy in the ordination process. See Nomination Steps below. At that point, the Applicant becomes a Nominee.

The Vestry or Bishop's Committee then chooses whether they wish to officially nominate the Applicant to the Bishop for the ordination process. They must state in their letter that they agree to assist the person financially in the ordination process, such as by helping them with a portion of the cost of seminary or other formation program. (They should also be aware that such support in no way guarantees that the person will return to them as an ordained leader. There are many good reasons for the person not to serve that congregation as an ordained leader. Such decisions come later, in consultation with the Bishop.)

Two-thirds of the members of the Vestry/Bishop's Committee must sign the letter of nomination. It also must be signed by the priest in charge of the congregation. The priest is encouraged to write an additional letter of support and recommendation to the Bishop.

At this point, the Applicant becomes a Nominee. For a full description of how to nominate someone for the ordination process, see Nomination Steps below.

Nominees and Discernment Committees should note that the Canons specify that if the congregation or other community of faith has no clergy person, the recommendations and the appropriate letters of support must be made by a Priest of the Diocese who is acquainted with the Nominee and with the congregation or community of faith. (See Title III, Canon 5, Sections 2(c) and (d).)


Discernment Committees Keep Meeting Whether or not a Nominee is accepted as a Postulant, it is expected that the

Discernment Committee will continue to function. The Discernment Committee will provide pastoral care and help as the Nominee either continues in the process or discerns how best to live out his/her life and call in lay ministry. In other words, the work of the Discernment Committee does not end until the Nominee has been ordained or has a more clarified and focused lay ministry.

Saying No when Needed It is imperative for the sake of the Applicant and the Church as a whole that if the

Discernment Committee truly feels that this Applicant is not called to ordained ministry in the Episcopal Church that the Committee be able to say so. As stated above, this is not a rejection of the individual or of his/her ministry; it is a clarification of how God calls the individual to ministry. In addition, if the priest in charge of the congregation cannot in good conscience support the Applicant in the ordination process, he/she should say so from the beginning. Although these statements may be difficult to make, it is far better that they be said at an early stage rather than allowing the Applicant to proceed through a lengthy process for a ministry that is not truly supported by the Church.

Characteristics to Look For in Applicants for Church Leadership

Discernment Committees may well ask just what they are supposed to look for in Applicants with whom they meet. What characteristics in a person would indicate a possible call to leadership in the church or to ordination?

The Committee should first pay attention to what the persons gifts are and what he/she enjoys doing. God gives us gifts for a purpose, to use in service to Christ and his Church.

In addition, those called to positions of leadership within the church (whether lay or ordained) should exhibit the following characteristics:

Dedication: Does the person show a high level of dedication to his/her faith and to his/her responsibilities and commitments?

Faithfulness: Is the person rooted and grounded spiritually and does he/she live a

disciplined spiritual life? Does this person live the Baptismal Covenant and encourage others to do so?

Reliability: Is this person true to his/her word? Can others count on this person?


Examples of lay leadership within the church are serving as a member of the Vestry or Bishops Committee, or serving in any of the licensed ministries, such as a Eucharistic Minister. (See the description of the Licensed Ministries in Appendix B.)

Characteristics to Look For in Those Called to Ordained Leadership

When Bishop Robert L. Fitzpatrick took office as the Diocesan Bishop, he told the Commission on Ministry that he expected all persons called to ordained ministry to have FISH. Quoting from his letter to the COM, he defines FISH as the following qualities:

Faith. The People of God should expect that their ordained leader, as preacher, teacher, and theologian, has a deep personal faith in God the Creator who saved us through Jesus Christ and dwells with us through the Holy Spirit. This faith is not an intellectual datum but a radical reality with consequences for all aspects of life. The life of Godprecisely because it is triunedoes not belong to God alone. God who dwells in inaccessible light and eternal glory comes to us in the face of Christ and the activity of the Holy Spirit. Because of Gods outreach to the creature, God is said to be essentially relational, ecstatic, and alive as passionate love. Divine life is therefore also our life. The heart of the Christian life is to be united with the God of Jesus Christ by means of communion with one another. Do not put forward any person in the ordination process that cannot express in some way faith in Jesus Christ as Lord, Savior and God.

Integrity. The People of God should expect that their ordained leader be trustworthy and lead the life of faith that he or she preaches and teaches. Integrity is a hallmark of leadership. We need complete accountability, transparency, and consistency in administration of the Church and personal action. Though some think it a bit childish, I still try to judge my actions by the question, What would Jesus do? Do not put forward any person in the ordination process that you are not convinced is a person of integrity someone who walks the talk of faith in Jesus Christ.

Scholarship. The People of God should expect that their ordained leader studies and teaches. The primary area of study and teaching is the Bible as the text of our faith. A regular and consistent regimen of study is part of the vocation, not something to be stolen at odd hours. There must be times when the people experience the fruit of the study. It is through teaching and preaching that the People of God begin to experience the vision of Gods call to us all. Do not put forward anyone who you are not convinced has the capacity and desire understanding individual abilities and learning styles to study (particularly the Bible) and to teach the faith.

Humility. The People of God should expect that their ordained leader is humble. The beginning of ministry is being a servant. What Kenneth Leech, a priest of the


Church of England, writes about simplicity expresses well much that I would say on humility: Simplicity is different from naivety, immaturity and false innocence. It is a condition which comes from a refusal to be sidetracked by trivia; an avoidance of unnecessary clutter; an ability to see the wood through the trees; to discern the true amid conflicting claims of illusion. Simplicity is therefore inextricably linked with discernment, the ability to maintain in the midst of turmoil and overcrowding of spirit a devotion to the inner light, the divine light. The chief enemy of simplicity and of the simple light is distractedness and fragmentation of spirit. As pastors we are called to be light-bringers, little manifestations of the Christ light, and we can only do this if we are continually standing in the light, reflecting the light of the Lord. With this simplicity, I would add the ability to ask for forgiveness, to seek wisdom from others, and to realize that all authority truly belongs to Christ. Humility is best displayed in humor and a delight for life. Do not put forward anyone who is angry or cynical, or that fails to understand that they are called to be the servant all of Gods people regardless of language, class, race, culture, ethnic heritage, etc. There is no room for pomposity or self-aggrandizement when Jesus Christ is our model for life.

Bishop Fitzpatrick concluded this description by saying, How well a deacon,

priest or bishop proclaims the Gospel with FISH can only be ascertained by others and by observing the fruit of the ministry. I suggest that without FISH there is no proclamation of the Gospel.

In addition to the above characteristics, those called to ordained leadership would exhibit a capacity for spiritual leadership in the Church. While many lay people are outstanding leaders within and outside the church, those called to ordination whatever their particular leadership style might be must be able to bring a community to life in Christ. A Deacon acts out the servant ministry of Christ in the wider community, brings its needs to the attention of the Church, and helps to train and educate others for such ministries. Therefore, those called to the Diaconate would show evidence of spiritual leadership in the area of service. A Priest is a minister of Word and Sacrament and is a representative of others, calling forth the priesthood of all believers and providing an example of what a faithful life in Christ looks like. In these capacities, a Priest serves to bring God to the people and to hold up the people before God. Thus, those called to the Priesthood show leadership capabilities particularly in the realm of the ministry of Word and Sacraments: being a pastor, priest, and teacher.

Along with leadership, a person to be ordained should exhibit charisma. In other words, they should have a quality that makes people want to listen to them or follow them, even if that quality is quietly and subtly expressed. At the same time, charisma is a gift that can be misused. The individual should exhibit awareness of the traps to ones own ego inherent in being charismatic. Discernment Committees should beware of putting forward for ordination anyone who exhibits an inclination to manipulate others through the power of his/her own charisma.


A way to summarize these characteristics is to say that those called to ordination exhibit a leadership that is iconic or symbolic. In other words, the person shows a capacity and a willingness to become an icon for Jesus and the Gospel. Icons are windows through which one is able to perceive the divine. People are not meant to look at icons in and for the icons themselves; instead, icons serve to point worshipers beyond the icons themselves to God. In the same way, those called to ordination should be persons through whom others can more easily see God and perceive the truth and power of the Gospel of Jesus Christ.

Two additional words are useful to characterize such leadership: sacramental and servanthood. While strictly speaking, these words describe the Priesthood and the Diaconate, respectively, both are necessary in a person ordained to either order. Their ministry should be sacramental in that it enables others to perceive the grace of God in the ordinary stuff of life and to see how the Gospel of Christ relates to their daily lives. At the same time, the person to be ordained should remain aware always that he/she is first and foremost a servant of Christ and Christs people. Such an awareness helps to guard against the ego traps mentioned above that can become tempting to someone who serves in a position of iconic leadership.

One way to summarize all of these characteristics, and to express what Bishop Fitzpatrick expects in those to be ordained, is to say that they should be evangelists. They should exhibit a passion for Jesus Christ and a desire to communicate his gospel, in whatever manner God has created them to best make known the power and truth of Jesus Christ. The need for ordained leaders to be evangelists is more evident and urgent now than in the past, as people are increasingly unfamiliar with Jesus and the Christian faith.

Finally, it should be noted that Committees are looking for these characteristics as potentialities. Many times a person might need training for a particular ministry, such as for the licensed ministries mentioned above. For a person called to ordination, it is a rare person who would exhibit all the desired characteristics, fully developed, before he/she has even begun the discernment and formation involved in the ordination process. Instead, Committees should look for the potential to exhibit the desired characteristics, the beginning of their development, and the capacity for them to grow with proper formation and faithful service in ministry.

Deacon or Priest? Often Applicants and Discernment Committees who sense that God calls a person

to ordination automatically expect that the person should be a Priest. The ministry of the Deacon, as stated above, has not been well known and understood. Discernment Committees and Applicants should read the Examinations in the ordination rites already referred to, on pages 531 and 543 of the Book of Common Prayer. When Discernment Committees make a recommendation for ordination, they are expected specifically to refer to one of these Examinations and show how the Applicant they are recommending


fits with the job description described. (See more details in Nomination Steps below.)

Nomination Steps

When a Discernment Committee is ready to make a recommendation to the congregations Priest and Vestry or Bishops Committee, the following steps should be followed in order to nominate someone to the Bishop for the ordination process. Please first note these prerequisites!

The Nominee must be baptized The Nominee must be a confirmed adult communicant in good standing in the

congregation nominating him/her A. The Discernment Committee should write a report to the priest in charge of the

congregation and to the Vestry/Bishops Committee. The report needs to include the following items:

1. A description of how often and how long the Discernment Committee and the

Nominee met 2. A description of the process that the Discernment Committee followed 3. An explanation of why the Discernment Committee is making the

recommendation that they are. If they are recommending that the person proceed in the ordination process, they must specify to which order (deacon or priest) they feel the person is called, and explain why they believe this. The explanation should refer to the ordination rites from the Book of Common Prayer. (The Examination in the ordination rite [pp. 531-532 for a priest; pp. 543-544 for a deacon] outlines the characteristics and expectations of each order. The Discernment Committee is essentially answering the question, How does the Nominee fit these expectations?)

B. The Vestry/Bishops Committee then decides whether to nominate the person to

the Bishop for proceeding in the ordination process. If yes, they need to write a letter to the Bishop. The letter needs to include the following promises: A pledge to contribute financially to the Nominees preparation for ordination A commitment to involve itself in the Nominees preparation The letter must be signed by 2/3 of the Vestry/BC, as well as the Rector/Vicar (or other Member of the Clergy or leader exercising oversight of the congregation). To prevent later questions as to whether two-thirds of the Vestry signed it, the best method is to type the name of each member of the Vestry/BC with a space for each to


sign above his/her name. The signature space should be left blank for those who are not present or do not agree.

The Nominee writes a letter to the Bishop accepting the nomination. The letter

should include: Full name and date of birth The length of time resident in the Diocese Evidence of Baptism and Confirmation Whether an application has been made previously for Postulancy or the person

has been nominated in any Diocese A description of the process of discernment thus far, from the Nominees

perspective The level of education attained and, if any, the degrees earned and areas of

specialization. The Nominee also must provide official transcripts from any college(s) attended.

The Commission on Ministry provides a form that includes all these items, plus additional items required by the Commission. The Acceptance of Nomination Form is included in these Guidelines as Appendix F.

The Bishop then does the following:

Determines that the Nominee is a confirmed adult communicant in good standing Confers in person with the Nominee If the nomination is being made for the Priesthood, the Bishop will consult with

the Nominee regarding financial resources available during the preparation for ordination

The Bishop might ask the Nominee to meet with the Commission on Ministry. At any rate, if the Bishop admits the Nominee to Postulancy, the COM will then meet with the person to review the application and prepare an evaluation of the Nominees qualifications.


PRELIMINARY STEPS IN THE ORDINATION PROCESS

These Guidelines refer to the ordination process, a phrase that Nominees may hear often (and start using themselves). This is a shorthand way of saying that there are a series of steps on the road to ordination. At times they may feel like hoops to jump through, or the process may feel frustrating. This is not intended, for the different steps are designed (1) to help the Nominee and the Church as a whole best discern how God calls a person to participate in the ministry of Christ and the Church, (2) to guide the Nominee in his/her formation as a Deacon or a Priest, and (3) to ensure that the Church has the best ordained leadership possible who can lead the Church in the ministry of Christ.

The ordination process is an ongoing process of discernment, beginning with the earliest contact between an Applicant and the Member of the Clergy or other leader exercising oversight of the congregation of which the Applicant is a member, and between an Applicant and the communitys Discernment Committee. As the process continues, it includes contact with the Bishop and other representatives of the wider Episcopal Church, on the diocesan level and possibly beyond. It also includes both academic and experiential learning in the Nominees formation, meaning their involvement in the education necessary for ordination.

Before beginning the ordination process the Nominee must have been resident in the Diocese of Hawaii for a minimum of a year and be a confirmed adult communicant in good standing in her/his congregation or in another community of faith that has been recognized by the Diocesan Bishop. The Canons of The Episcopal Church specify that an Nominee may come from a community of faith that is not a congregation but that has been recognized by the Diocesan Bishop. In the Diocese of Hawaii, Bishop Robert Fitzpatrick expects that all Nominees will be sponsored by one of the congregations of the Diocese, unless a very compelling reason is offered for why some other community of faith might sponsor the person.

The Nominee bears responsibility for providing the required paperwork to the appropriate persons and for meeting all deadlines throughout the process. These Guidelines describe the required paperwork and the sequence of meetings and steps in the ordination process. Throughout the process the Nominee, Discernment Committee, or affiliated clergy person may contact the Chair of the Commission on Ministry with any questions. The name of the person currently serving in this position is available on the diocesan website: http://www.episcopalhawaii.org/Governance/diocesan-council.html.

Overview of the Process

The steps toward ordination do follow an orderly process. At each step along the way, the Nominee must fulfill certain requirements and often make an application for the next stage. Each of these steps is amplified further in these Guidelines, but for now here is a brief overview.


Perception of a possible call to ordination The perception of a possible call may come in a variety of ways: Within the

Nominee, it might be experienced as a gentle nudging on ones soul, a bolt of light from the blue, or a recognition that one enjoys and is frequently asked to participate in leadership in the church, especially spiritual leadership. The call may also come from others: a request from a congregational Discernment Committee to consider ordained leadership, a frequent suggestion by others who know the Nominee that perhaps he/she is called to ordination, or being invited to participate in a gathering intended for people who may be called to ordained leadership.

Discernment If the Applicant has not already done so, he or she meets with a Discernment

Committee in ones home congregation. In the initial stages, the Committee will work with the Applicant over a period of months to discern how God is calling the person to ministry, and whether that ministry is lay or ordained. It is important to note that the work of the Discernment Committee is not complete until the Applicant is either ordained or has further clarified his/her lay ministry. In other words, the Discernment Committee does not stop meeting with the Applicant if and when the Applicant is nominated for the ordination process and admitted to Postulancy.

Postulancy Postulancy is the initial period of formation. Some hesitancy about "is this really

what I am called to do?" might still exist. In other words, even though discernment never really stops, the time of Postulancy may involve some continuing discernment and adjustment to the notion of being ordained.

Formation includes not only academic learning, but also practical experience and a growth in understanding the ministry and order (Deacon or Priest) to which one is called. It is important that the formation include some community component: being with and reflecting with other Episcopalians who are also in the ordination process.

The Canons say that Postulancy is the time between nomination and candidacy and may initiate the formal preparation for ordination. Postulancy involves continued exploration of and decision about the Postulants call to the [Diaconate or Priesthood] (Canon III.6.3 and III.8.3).

Candidacy Candidacy is a continued period of formation, generally involving greater

certitude and commitment to the process. While there may still be some uncertainty about ordination even while a Postulant, becoming a Candidate indicates that both the person and the Church at large, through the local congregation and the diocesan


Commission on Ministry and Standing Committee, believe that this person is well on the path toward ordination.

The Canons describe Candidacy as a time of education and formation in preparation for ordination to the [Diaconate or Priesthood], established by a formal commitment by the Candidate, the Bishop, the Commission [on Ministry], the Standing Committee, and the congregation (Canons III.6.4 and III.8.4).

Ordination Upon completion of the program of formation, completion of all appropriate and

necessary examinations, recommendation from ones congregation, application to and acceptance by the Bishop, and approval by the Standing Committee, the person is ordained. If the person is in the process for ordination to the Priesthood, he/she first will be ordained as a Deacon. After at least six months, and upon application to the Bishop, fulfillment of all canonical requirements, and approval by the Standing Committee, the person may be ordained to the Priesthood.

A Note on the Timeline for Ordination The Canons for ordination no longer require specific lengths of time for either

Postulancy or Candidacy. Only three requirements now exist with respect to the timing of the ordination process:

No one may be ordained to either the Diaconate or the Priesthood unless he or she is at least twenty-four (24) years old.

At least eighteen (18) months must have passed between the Nominees written acceptance of nomination and the date of ordination.

A person called to the Priesthood must first be ordained as a Transitional Deacon for at least six (6) months.

Necessary Documents

In addition to these Guidelines, Nominees, Discernment Committees, and Vestries/Bishops Committees should obtain a current copy of the Constitution and Canons of the Episcopal Church, which General Convention revises every three years. This is available on the Internet, at http://www.generalconvention.org/. You will especially need Title III of the Canons, as these apply specifically to ministry and to the ordination process. These Guidelines for the Discernment of Ministry in the Diocese of Hawaii are intended as a supplement to, not a replacement for, the Canons.

Nominees should also have a current copy of the Diocese of Hawaii Constitution and Canons, which are available on the diocesan website: http://www.episcopalhawaii.org/Forms%20and%20Documents/legal.html.


Nominees should have a Book of Common Prayer, and be familiar with the contents of it, especially the service of Holy Baptism, the worship services, and the ordination rites. They should have and use a Bible. Note in the Nomination Steps that if the Discernment Committee is recommending someone for ordination, they must refer specifically to the Examination in the appropriate ordination rite (whether Deacon or Priest) to support why they feel the individual is called to that specific order of ministry. These Examinations are included in these Guidelines as Appendices B and C.

Required Recommendations

Three recommendations are required before admission to Postulancy: a recommendation from the Nominees current employment, a recommendation from a community or volunteer position, and a personal recommendation. The Nominee is responsible for ensuring that these letters are sent to the Bishop.

Preliminary Examinations Required for Ordination

Several examinations or checks are required early in the process; preferably, they are completed before admission to Postulancy. These are a psychological/psychiatric exam, a physical exam, and a background check. They help the Bishop in discernment, to determine if there are any impediments to ordination, or any areas that need to be addressed prior to ordination. More information on each is given below. Because these exams must be completed within 36 months of ordination, anyone preparing for the Priesthood will end up completing the exams twice: once at the beginning of Postulancy, and again before ordination to the Priesthood.

Psychological Examination The psychological/psychiatric examination consists of two parts, a set-form and a

narrative evaluation. The Church Pension Fund supplies forms that must be completed as part of the examination; these forms are available from the Canon to the Ordinary. Both the set-form and the narrative evaluation become the property of the Diocese and will not be released to the candidate; the narrative is available only to the Ecclesiastical Authority or designee. The Standing Committee and Commission on Ministry see only a certificate that the exam has been completed.

The exam is conducted by a practitioner chosen by the Bishop for this purpose. The Diocese of Hawaii will pay for the psychological/psychiatric examination.

Physical Examination The Nominee pays for the physical examination, which is available to her/him for

review. The Nominee may go to any physician of her/his choosing, as long as the


physician completes a particular form, which the Nominee may attain from the Canon to the Ordinary.

Background Check The background check is conducted by an outside company contracted for that

purpose by the Diocese of Hawaii. The Office of the Bishop will send the Nominees name and address to the company, which will send the appropriate forms to the Nominee. The background check includes employment history, educational institutions, churches with which one has been affiliated, traffic violations, a criminal check, and credit history.

Ongoing Contact with the Bishop

Once a person has been admitted as a Postulant, he or she is required to communicate with the Bishop in person or by letter four times a year in the Ember Weeks. These are called Ember Day Letters. In these letters or communications, the Postulant or Candidate should reflect on his/her academic, vocational, human, spiritual, and practical development. Ember Day letters are required of all Postulant, Candidates, and Deacons in the Diocese. The Ember Days are the Wednesday, Friday, and Saturday following these dates:

the Third Sunday of Advent, the First Sunday in Lent, Pentecost, and Holy Cross Day (September 14).


FORMATION TO BE A DEACON

In 2008, the Diocese of Hawaii began to develop a formation program for the

Diaconate, with the Hawaiian name of Naimiloa. Although we were building the plane as we flew it for a while, we now have a two-year formation program for those nominated by their Vestries or Bishops Committees for ordination to the Vocational Diaconate.

The Canons of The Episcopal Church have a different set of requirements for those to be ordained to the Diaconate than for ordination to the Priesthood. The Canons specify that Before ordination each Candidate shall be prepared in and demonstrate basic competence in five general areas:

(1) Academic studies including, The Holy Scriptures, theology and the tradition of the

Church, (2) Diakonia and the diaconate, (3) Human awareness and understanding, (4) Spiritual development and discipline, (5) Practical training and experience. [Title III, Canon 6, Section 5(f)]

The Diocese of Hawaii adds to these five areas a sixth: History and Cultures of

Hawaii.

The Canons also specify that The formation process shall include sexual misconduct prevention training, training regarding Title IV of these Canons [on Ecclesiastical Discipline], and anti-racism training [Title III, Canon 6, Section 5(g)].

The formation program for Deacons affirms any proficiency that Nominees for the Diaconate may bring to the formation process. The COM recognizes that individuals may come to the process with a variety of previous experiences and education that is pertinent to their diaconal formation. For that purpose, the COM provides a grid in which Postulants and Candidates may enter various experiences such as adult education experiences, workshops, college courses, ministries already undertaken that fulfill the canonical requirements for ordination to the Diaconate. Naimiloa courses should also be entered in the grid. The grid for the Diaconate is included in these Guidelines as Appendix G.

Overview

The two-year program of formation for the (vocational) Diaconate consists of at-home work and a regular monthly meeting of the group, for ten (10) months of the year, September through June. The formation will include academic and practical elements.


The ideal scenario is that participants would be Postulants during the first year. They then would meet with the COM and Standing Committee in the Spring of the first year to be interviewed for Candidacy. If approved by the Bishop and the Standing Committee, they become Candidates in the second year of the program. During this year, they serve a six-month internship in a church other than their home church (the one sponsoring them for ordination).

We do not have sufficient numbers of people to start a new group each year. This means that in any given year, some people will be in their first year and some in their second year. The COM has attempted to structure the program so that participants from the two years can learn together. The COM advises, however, that participants begin the program in either September or February, preferably September.

Schedule

Meet once per month from September to June

Unless otherwise arranged, meet on the first Saturday of the month from 9:00 a.m. to 4:00 p.m. in the second-floor conference room at the Cathedral of St. Andrew

Each meeting would be divided as follows: o 9:00 a.m. to 9:30 a.m.: Morning Prayer

o 9:30 a.m. to 12:00 noon: Ongoing coursework (see below)

o 12:00 to 1:00 p.m.: Lunch o 1:00 to 3:30 p.m.: Presentation of the topic of the session

o 3:30 to 4:00 p.m.: Closing comments and Evening Prayer

Program

The two years of formation are divided into four units. The first unit in each year is September to January, and the second is February to June. In each unit participants engage in an ongoing program in the morning and in sessions on the topic of the unit in the afternoon.

There also is a required reading list, listed below. When applicable, the reading should be completed during the unit in which the subject matter is being covered in either the at-home or the group sessions, but it may be completed at any time.

Morning Session For the monthly group gatherings, the mornings are devoted to specific topics

and study. These generally also involve at-home work.


Year 1, Fall and Spring: Disciple Bible study course, called Becoming Disciples Through Bible Study: This course provides a good foundation in the Bible through combining academic study with daily Scripture reading and prayer.

Year 2, Fall: The Diaconate: Focuses on the ministry of the Deacon, using coursework from the Iona Initiative, a program of local formation for the ordained ministry (that is also the program used in the Diocese of Hawaii for ordination to the priesthood; see below).

Year 2, Spring: Lives of Great Christians: a DVD or CD course published by The Great Courses, with discussion questions. Provides a means of focusing on church history and ethics.

Afternoon Session For the afternoon sessions, each unit has a theme. They correspond roughly with

the canonical requirements, as follows:

Year 1, Fall: Prayer (Spiritual development and discipline) Year 1, Spring: Anglicanism, and Liturgy & Worship (Academic studies) Year 2, Fall: Pastoral Care (Human awareness and understanding) Year 2, Spring: Community Ministry (Human awareness & understanding;

Diakonia) The specific sessions in each unit are as follows:

Unit 1: Prayer 1. September Rule of Life and Methods of Prayer 2. October Schools of Spirituality 3. November Daily Office 4. December Prayer in Pastoral Care (self and others) 5. January Self-emptying and Self-care

Unit 2: Anglicanism, and Liturgy and Worship 1. February Church History 2. March Orders, Canons, and Polity 3. April Types of Worship (Daily Office, Eucharist, Pastoral Offices) and the

Deacons Role 4. May Lectionary 5. June Feast Days

Unit 3: Pastoral Care 1. September Stages of Life


2. October Basic Pastoral Care 3. November Hospitals and Healing Ministry 4. December Boundaries, Chronic v. Acute 5. January Addictions and Recovery

Unit 4: Community Ministry 1. February Family Systems 2. March Cultural Competency 3. April Networking and Social Justice 4. May Empowering the Laity, Eucharistic Ministers and Eucharistic

Visitors 5. June Outreach Ministry, Volunteer Leadership

The coursework and requirements may be adjusted from time to time, as feedback is received.

In addition, the participant may choose to take online courses on the Diaconate from the Center for Anglican Learning and Leadership (CALL) at the Church Divinity School of the Pacific (CDSP). The Diocese does not cover the cost of these classes.

Cost

The cost for participation in the Naimiloa program is $400 per unit. Congregations sponsoring a person for ordination are expected to help the person in formation by paying at least a portion of this fee.

Assessment

Assessment of participants in the program will be accomplished using the following methods:

An interview with the Commission on Ministry An interview with an assessing body (Board of Examining Chaplains) Completion of the grid and a portfolio that participants should keep throughout

the program. The portfolio should contain reflection papers and/or journaling, and any other materials collected during their formation, including work in their church or internship site.

Group assessment

The COM may alter the methods used for assessment, as experience dictates.


Reading List for the Diaconate

The numbers in parentheses after some of the books indicate into which of the four units of the program they best fit.

Required Reading: Welcome to the Bible, by Vicki K. Black and Peter W. Wenner (1 & 2)

Welcome to the Book of Common Prayer, by Vicki K. Black (1 & 2)

A Lay Ministers Guide to the Book of Common Prayer, by Clifford W. Atkinson (2)

Welcome to Anglican Spiritual Traditions, by Vicki K. Black (2)

Welcome to the Episcopal Church: An Introduction to Its History, Faith, and Worship, by Christopher L. Webber (2)

The Diaconate: A Full and Equal Order, by James Monroe Barnett (3)

Being a Deacon Today, by Rosalind Brown (3)

Deacons in the Liturgy, by Ormonde Plater (3)

Many Servants: An Introduction to Deacons, by Ormonde Plater (3)

Doing Justice: Congregations and Community Organizing, by Dennis A. Jacobsen (4)

A Manual for Eucharistic Visitors, by Beth Wickenberg Ely (4)

Other Recommended Reading: Waves of Gods Embrace: Sacred Perspectives from the Ocean, by Winston Halapua (1)

Your Faith, Your Life: An Invitation to the Episcopal Church, by Jenifer Gamber, with Bill Lewellis (2)

Also recommended from the New Churchs Teaching Series: The Anglican Vision, by James E. Griffiss (2)

Opening the Bible, by Roger Ferlo (1)

The Practice of Prayer, by Margaret Guenther (1)

Living with History, by Frederica Harris Thompsett (4)

Early Christian Traditions, by Rebecca Lyman (4)


Opening the Prayer Book, by Jeffrey Lee (2)

Mysteries of Faith, by Mark McIntosh (1)

The Christian Social Witness, by Harold Lewis (4)

A Theology of Worship, by Louis Weil (2)


FORMATION TO BE A PRIEST

Formation for the Priesthood is all-encompassing and includes theological training, practical experience, emotional development, and spiritual formation [Title III, Canon 8, Section 5(f)].

The Canons of the Episcopal Church require that a person in formation for the Priesthood include the following subject areas in the program of preparation [Title III, Canon 8, Section 5(g)]:

(1) The Holy Scriptures; (2) Church History, including the Ecumenical Movement; (3) Christian Theology, including Missionary Theology and Missiology; (4) Christian Ethics and Moral Theology; (5) Studies in contemporary society, including the historical and contemporary

experience of racial and minority groups, and cross-cultural ministry skills; (6) Liturgics and Church Music; Christian Worship and Music according to the

contents and use of the Book of Common Prayer and the Hymnal, and authorized supplemental texts; and

(7) Theory and practice of ministry, including leadership, and the ministries of evangelism and stewardship.

In addition to these seven areas required by Canons, the Diocese of Hawaii adds

an eighth: History and Cultures of Hawaii.

Many people experienced with formation for ordination have learned that formation is best accomplished in community: in other words, in the company of others who are themselves in formation. Such an experience provides a richer learning environment and an opportunity to practice the collegiality that is an important, and expected, part of being a Priest. Accordingly, in the Diocese of Hawaii, there are two ways that a person can undergo formation for the Priesthood: attend seminary, or participate in the Diocese of Hawaiis local program of formation. Both of these methods provide for formation in community.

Attending Seminary

A person attending seminary earns a Master of Divinity degree. The M.Div. is a three-year, professional degree intended for persons preparing for ordination. It includes both academic study and practical experience.

There are eleven accredited Episcopal seminaries in the United States. Bishop Robert Fitzpatrick requires that Nominees for the Priesthood attend one of three seminaries (listed in no particular order): Virginia Theological Seminary in Alexandria, Virginia; the School of Theology at the University of the South in Sewanee, Tennessee;


and the Seminary of the Southwest in Austin, Texas. A person considering ordination to the Priesthood should not make any plans (definite or hypothetical) to attend a particular seminary without consulting with Bishop Fitzpatrick.

Individuals who are over the age of about 45 should think very carefully before electing to attend seminary. Seminary is expensive. The annual cost for a single student at a typical seminary can easily be $30,000. Seminarians frequently have graduated with greater debts than they will be able to repay, given typical clergy salaries. Individuals who are entering the Priesthood as a second career have often used savings to pay for seminary. Given that priests can no longer count on a full-time position throughout their priesthood (see Ordained Ministry Today: What Can an Ordained Person Expect? on page 8, above), individuals are taking an inordinate risk to spend down savings in order to attend seminary.

In recognition of these stark facts, the Title III Canons for ministry now require that a person under consideration for ordination to the Priesthood meet with the Bishop before admission as a Postulant in order to discuss the financial resources that will be available during preparation for ordination. The students financial condition is periodically reviewed throughout the ordination process [Title III, Canon 8, 3(a)(3)].

Various grants are available to seminarians, who are encouraged to use every possible avenue for seeking such grants. Applicants are encouraged to check out the web site and resources of the Society for the Increase of Ministry (www.simministry.org). The Church Pension Fund has an online financial planning tool, called PlanAhead, to assist Applicants in assessing their financial needs and situations before, during, and after seminary: https://www.cpg.org/seminarians/retirement/planning-for-retirement/retirement-tools-resources/planahead-online/.

Local Program of Formation for the Priesthood

The Diocese of Hawaii has a local program for formation for the Priesthood, called Waiolaihuiia. The program began with its first students in January 2013. It is especially intended for people who have family and/or occupational commitments.

The program consists of a series of residential weekends over the course of three years, for both academic and practical learn