Welcome Mentor Contacts - Education for Ministry

Transcription

Welcome
This manual explains the role of an EfM mentor, and how you may become one, as well as how to
enroll, register, and maintain an Education for Ministry (EfM) group.
Please contact the School of Theology Programs Center (SOTPC) if you have any questions, comments, or suggestions.
Mentor Contacts
Mailing address:
Programs Center
The School of Theology
335 Tennessee Avenue
Sewanee, TN 37383-0001
Telephone:
800/722-1974
Fax:
931/598-1165
E-mail:
[email protected] (Education for Ministry)
World Wide Web:
http://www.sewanee.edu/EFM/index.htm
Your Diocesan Coordinator:
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The Education for Ministry staff is here to help you. Key people who can
support you as an EfM mentor are:
The EfM Program
Coordinator
The EfM Program Coordinator can put you in touch with your diocesan
coordinator and provide information about the location and dates of mentor
training available throughout the EfM network.
Registration
Specialist
Your Registration Specialist enrolls your group and helps you with administrative questions and problems, processes your honoraria, and reminds
you when your training needs to be updated. The Registration Specialists,
who handle a large number of EfM groups, are assigned mentors whose
last names begin with a specific section of the alphabet. Thus, you will be
working with only one person who will support the administration of your
EfM group.
Educational
Materials Coordinator
The Educational Materials Coordinator is responsible for shipping and inventory. The Materials Coordinator will help with questions and problems
regarding textbook and promotional shipments. The person in this position
is also the Data Entry Clerk for the Programs Center.
Registrations Coordinator
The Registrations Coordinator answers the toll-free line, transmits awards
of Continuing Education Units, and handles registrations for other programs offered by the Center. This person also coordinates address changes,
handles direct deposits of mentor honoraria, and helps with EfM enrollment
information during the particularly busy enrollment times.
Administrative Clerk
The Administrative Clerk is responsible for keeping mentor files up-todate and requests “certificates of completion.” This person also answers
the toll-free line.
Assistant Director of Operations
The Assistant Director of Operations for the School of Theology oversees
the administrative staff. This person helps with unusual situations and
determines exceptions to procedures/policies.
The administrative staff and their E-mail addresses may be found on the
World Wide Web at:
Our staff is dedicated to helping you with your administrative concerns.
We work continually to streamline procedures, lessen your workload, and
improve our service to you. Our policies and procedures have been developed over a number of years and are strongly influenced by our educational
accountability and the University auditors. We welcome your suggestions
for improving this manual and our service to you.
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ACRONYMS AND GLOSSARY
address changes
Needed for students and mentors; send to SOTPC immediately (also, telephone
changes, E-mail address changes for mentors)
administrative
mentor
The mentor responsible for administrative details for a group and the contact
person with SOTPC
alternate training
A class or workshop that be may substituted for mentor training or formation
after completion of three consecutive training events and may be used in alternate 12-18-month cycles by mentors who have a group enrolled
certificate
A written acknowledgment of completion of the four-year EfM program by a
mentor or student
co-mentor
A mentor who works with another mentor
confirmation of
returning student
A form used to report which students, with start months other than September,
are continuing after the summer break; must be returned to SOTPC between
August 1 and September 30 each year
Continuing
Education
Unit (CEU)
An internationally recognized unit designed to provide a record of an individual’s continuing educational accomplishment; 90% attendance is required to
qualify; earned by students at a rate of 18 per year; used mainly by persons in
professions which require proof of continuing education; not transferable to
academic credit/hours, although some institutions may consider them in lieu
of introductory courses
coordinator
The person who coordinates EfM in a diocese or sponsoring agency, including
organizing training events, doing promotion, and serving as liaison between
the diocese or sponsoring agency and the Programs Center
credit card
A way to pay EfM fees; SOTPC accepts only Mastercard and Visa cards
direct deposit
Method used to pay honoraria to mentors; communicate changes to your bank’s
routing number or your account number immediately to insure the continuity
of payments
expiration date
The date on a credit card required for processing an enrollment
financially viable
A group which has six students who have paid the full fee for the current year;
a group of six which loses a member mid-year remains financially viable until
the re-enrollment date, but must add a student at that time
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Group Status Report
(GSR)
A report and evaluation required from mentors November 15 and March
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honorarium
A monthly payment to mentors made by direct deposit no later than the
10th of the following month. It is offered in recognition of the time, energy, and work mentors devote to the EfM program; it is reported to the
IRS as income; mentors who earn more than $600 during the year receive
a Form 1099
materials order form
A form that must be completed and sent with new student registration, a
student re-entry, or a student transfer along with the forms and fees
mentor
An independent contractor (not an employee) with an EfM group who has
been accredited in an EfM training session and who has sent a completed
mentor registration form with letter of agreement, W-9 IRS form, and direct
deposit information to SOTPC; accountable to both EfM and sponsoring
judicatory agency
mentor formation
Advanced training for active mentors who have attended at least two mentor trainings and been accredited as eligible for formation
mentor training
The required instructional event in which mentors can obtain accreditation;
mentors must renew their accreditation every 12-18 months
new student
A person who enrolls in the EfM program for the first time
re-enrolling student
A person who has completed one or more years of EfM and is continuing
with the next year on schedule
re-enrollment form
A form requiring student and mentor signatures that is returned to SOTPC
with yellow book order form and annual fees
re-entry student
A person who was previously enrolled in EfM but withdrew (before beginning the program, in the middle of the year, or after completing the year)
and now wishes to rejoin the program
refund
A portion of tuition which may be returned to a student who withdraws
repeat student
A student who is repeating all or part of a year; reasons for this may be
previous withdrawal, poor attendance, or a desire to review a portion of
the program
Fed Ex
Federal Express, shipping method similar to UPS
shipping charge
The actual cost of air delivery of materials for which the administrative
mentor accepts responsibility for sending payment upon receipt of an invoice. This applies only to next day or second day delivery requests
shipping method
The method of delivery of EfM materials; may be UPS, Fed Ex, UPS/Fed
Ex 2nd Day Air
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SOTPC
Acronym for School of Theology Programs Center
start date
The month and year a student enrolls; the student normally re-enrolls in the
same month the following year; changes to this date must be requested in
writing prior to re-enrolling
student
A person who has enrolled in EfM by completing a student enrollment form
and having paid the appropriate fees
training
See mentor training, mentor formation, and alternate training
transfer
An active student who is moving from one group to another
reduced fee
Lower fee amount available based on individual need and the number of students in the group
viable group
A registered mentor and six registered students; maximum is two mentors and
twelve students
withdrawal date
One of the most important pieces of information which a mentor should provide
promptly to SOTPC; the date a student withdraws will affect the fee due if a
student returns to the program
IRS Form 1099
Internal Revenue Service form which reports amount earned by independent
contractors; issued to mentors who earn $600 or more in a calendar year
IRS Form W-9
IRS form completed by independent contractors (mentors) for taxable income;
requires name, address, social security number, and signature
Sponsorship
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The Role of the Mentor
A dispute also arose among them, as to which one of them was to be
regarded as the greatest. But he said to them, “The kings of the Gentiles
lord it over them; and those in authority over them are called benefactors.
But not so with you; rather the greatest among you must become like the
youngest, and the leader like one who serves. For who is greater, the one
who is at the table, or one who serves? Is it not the one at the table? But I
am among you as one who serves.” (Luke 22:24-27, NRSV)
A mentor wears three hats in the EfM program. All are servant’s hats. One
job is to be the guide for a group, one is to be a participant, and the last is to
be the local administrator of the program.
As a guide for an EfM group, the mentor comes among a diverse group of
students as one who serves.
As a Guide
The mentor serves the group not as a teacher or therapist but as a guide in the
journey of discovery. The mentor helps the group members become confident
in their abilities to think theologically and to develop a mutually supportive
environment for learning and practicing the Christian life.
As the seminar group grows together, each member should be encouraged to
contribute to the “mentoring” of the group. The mentor should also participate
as a member of the group as much as possible.
Issues arising from the life of the group will need to be addressed as they
occur over the course of the year. Such things as schedules, group standards,
interpersonal relationships, conflicts, celebrations, responsibilities, goals, the
integrating of new members, and recruiting are all parts of the community’s
life and provide opportunities for the mentor to participate and the students to
assume leadership.
The mentor is the administrator for EfM at the local level. Mentors are not
employees of the University of the South, but they are paid honoraria as
independent contractors. (See the Mentor Letter of Agreement in the forms
section of this Manual for Mentors.) As the administrator, the mentor is responsible for following the guidelines of this Manual for Mentors, recruiting
students, enrolling students and collecting enrollment fees annually, ordering
and distributing materials, completing Group Status Reports twice a year, and
certifying students for Continuing Education Units (CEU) and certificates of
completion. (See also “Starting a Group” pages 21-26 and “Ongoing Administration,” pages 39-47.)
As a Participant
As Administrator
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Mentor Knowledge
and Skills
A Mentor understands and supports the basic educational and theological
premises of EfM and
•helps others understand the purpose and theory of theological reflection
•is familiar with various methods of biblical scholarship
•has experienced serious religious study
•leads a group through theological reflection using the Four-Source Model
•helps others create and enter a meaningful climate of worship
•values and uses the Common Lessons and Supportive
Materials
•supports the study of Readings and other content
material
•understands and is committed to experiential learning
A Mentor fosters an environment supportive of learning and growth and
can
•help a group identify, set, and commit to standards that support learning and growth
•articulate thoughts and feelings and honor the thoughts and feelings of others
•live with ambiguity, unanswered questions, serious doubts, and strong convictions in self and in others
•appropriately challenge ideas or behaviors of individuals and/or the group
•have his or her ideas and behavior challenged
•allow people to disagree
•refrain from being the “expert”
•support others through a crisis without having to “fix it” for them
•take appropriate responsibility for the life of the group and use the mentor’s authority for the group’s benefit
A Mentor commits to continual learning that includes
•the disciplined practice of designing seminar sessions
•participation in his/her own theological education
•regular participation in Mentor Training and Formation events
A Mentor understands and makes use of the administrative policies and
procedures by
•reading and using the Mentor’s Manual
•understanding and being able to explain student enrollment
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•developing ways to recruit new students
A “Mentor Knowledge and Skills Check List,” as well as Learning Plans
that support self-directed learning, and other continuing education material
can be found on the EfM Web site:
EfM continually develops and changes, so mentors are required to attend Mentor Training every 12 to 18 months. This is a time to meet with other mentors,
learn about new educational ideas and policies, improve skills, and receive
support for work as an EfM mentor. Regular training must occur for a person
to continue as a mentor. (See also “Mentor Training,” pages 11-17.)
Accountability to
the EfM Program
The Programs Center reserves the right to withhold mentor honoraria when
a mentor fails to meet his or her responsibilities. This measure is usually
temporary. In rare and extreme cases the Programs Center also reserves the
right to remove a person from the role of EfM mentor. (See also “Ongoing
Administration,” pages 39-47)
A mentor might think of him- or herself as a skilled riverguide on a raft team
rather than as someone who wants to dam, reroute, or otherwise take power
over the river. One learns with group members how to ride the currents of life,
trusting in God who created all things and does not stay aloof from creation,
God who enters and experiences this life we live, God whom we experience
in relationship with one another and with all creation.
Mentor Authority
An accredited EfM mentor is ready for the task. It is important to the group’s
life that the mentor’s authority is comfortable and accepted. Trust your instincts.
Plan in advance for support from a nearby mentor when you get stuck; call
the Programs Center’s toll-free number, 800/722-1974, or your coordinator
when you have questions; and whenever appropriate, share authority with the
members of the group. Work as an EfM mentor is a response to God’s call to
the church. Your authority is as one of God’s ministers.
Policy: Everyone must attend Mentor Training before starting a group.
Training
The Programs Center offers different levels of training for mentors with various amounts of experience. Each mentor must attend a training event every
12 to 18 months.
Only accredited mentors may enroll new EfM groups. Honoraria will not be
paid and materials will not be shipped to a group whose mentor has not been
accredited through Mentor Training. A formerly accredited mentor whose
training is less than three years out of date may enroll a new group or continue
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an ongoing group with the understanding that he or she will attend Mentor Training within 3 months. Honoraria will not be paid until the mentor
has been reaccredited. Once accredited, a mentor will be paid honoraria
only for the three previous months. Note: This exception is not available
to anyone whose training is more than three years out of date.
Training is available at Sewanee and in many locations around the country. Sponsoring dioceses schedule their own training events. Please check
with your diocesan coordinator or call 800/722-1974 for details. A current
training schedule is published on the EfM Web page:
http://www.sewanee.edu/EFM
In most cases, the mentor will be asked to pay travel and conference expenses. The costs may vary from diocese to diocese depending on local
circumstances and the extent of financial support.
Sponsoring Agency
Requirements
Many sponsoring agencies require church leaders and teachers to complete
a workshop concerning issues of sexual harassment and child abuse. We
expect our mentors to comply with local requirements for special training
in these areas. When an agency has a contract with EfM , the agency head
may stipulate who may benefit from the contract. This does not, however,
preclude EfM groups from forming in the same area but under another
contract.
Mentors who are accredited at a Mentor Training or a Mentor Formation
event are eligible to receive 1.8 Continuing Education Units (CEU) from
the School of Theology.
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Mentor Training
Mentor Training is the initial phase of the EfM training system. Training requires
18 contact hours, usually spread over a period of three days. It is designed for
persons who are thinking about beginning an EfM group, mentors who have
been active for a year or two, and mentors who have been out of the program
a while.
Within 12 to 18 months after initial training, the mentor will again attend a
Mentor Training for the next cycle of accreditation. At that training, the mentor will decide with the trainer whether he or she is ready to attend Mentor
Formation for the next reaccreditation. An active mentor must complete at least
two mentor trainings before attending Mentor Formation. Mentor Formation
is not “superior” to mentor training. Each is designed to meet certain training
needs.
Purpose: To discern with the first-time participant whether he or she has the
desire and skills to become a mentor for EfM and to support the mentor in
his or her first years of work with an EfM group. The training allows an EfM
trainer the opportunity to evaluate the skills of each trainee and to accredit
as mentor those who qualify.
Group Makeup: 1 trainer and 6 to 8 participants.
Results: As a result of mentor training, you may expect to:
• understand the nature and purpose of the EfM program, the four-source model of theological reflection, the methods used by the program to
facilitate reflection and gather learnings, and the place and purpose of spiritual autobiographies
• be aware of resources and where to go if problems occur within the
seminar group, and how to use worship as a part of an EfM group
• learn about current administrative procedures for the program, recruiting and beginning a group, and conducting an EfM seminar
Mentor Formation
Mentor Formation is a training program designed for the long-time, active
mentor who is confident in the methods of theological reflection and current
administrative policies of the program.
Mentor Formation provides an opportunity for the active mentor to focus on one
specific area of the program. Like earlier training, Mentor Formation requires
18 hours and updates accreditation for another 12 to 18 months. Mentor Formation events are open only to mentors who have attended at least two mentor
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trainings and have been recommended by a trainer. A mentor may choose
not to attend formation and return to a basic training event.
Following are descriptions of Mentor Formation events currently offered
in the United States. Check with your diocesan coordinator to see what is
being offered in your area.
Purpose: To experience and explore our own spirituality and draw implications for mentoring by having a time of refreshment and renewal. This
is achieved through deepening our relationship with God and exploring
resources for our spirituality.
Group makeup: 1 trainer and 6 to 14 participants.
Results: As a result of this formation event, you may expect to:
Advanced Theological
Reflection
•acquire resources to nurture the spiritual life of your group
members
•use a variety of skills—silence, art work, forms of meditation—
to open yourself and others to God’s presence
•deepen your awareness of God’s presence in your own life
•understand your task as mentor in the context of your relationship
with God
Purpose: To work with other mentors to integrate more deeply the function
of theological reflection in the ongoing life of a seminar group. To explore
the implications of the four-source model of learning, experiment with
different methods of theological reflection, and find ways to “take home”
the learnings to particular seminar situations.
Group makeup: 1 trainer and 6 to 14 participants.
•understand the four source model of theological reflection
•use skillfully several reflection methods
•develop a more confident and less defensive attitude toward groups or members who resist reflection
•articulate the purpose of reflection in the EfM program
Group Skills and Human Purpose: To refine our group skills through building community. To underInteraction
stand group dynamics as they relate to EfM groups. To become aware of
group leadership skills and styles of human interaction. To gain confidence
in using theories and learnings in our own situations.
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Group makeup: 2 trainers and 10 to 14 participants
•understand theories of group life and development
•understand your own and others’ styles of human interaction
•apply group theory to foster community within your EfM seminar
•be comfortable with your leadership style and flexible enough to use other styles when expedient
•describe your role in relationship to theories of group life and
development
Purpose: To enhance the mentor’s ability to be a point of God’s loving presence in the midst of conflict. This will be done by increasing the ways we can
respond to the strong differences between people and by creating a community
of support in which we can examine conflict situations in our lives.
Living with Conflict
Group makeup: 2 trainers and 10 to 14 participants
•understand various sources of conflict—intrapersonal, interpersonal, intergroup
•identify ways in which people respond to conflict—denial, confronta-
tion, capitulation, diffusion, compromise
•help seminar members find workable resolutions to conflict
•increase your ability to respond creatively in the midst of conflict by reducing your own anxiety in conflict situations
•value conflict as a source of learning and an opportunity for deeper community within your group
Purpose: To explore and recognize, through use of the Myers-Briggs (MBTI)
categories and inventory, the varied talents and perspectives of different personality types and their relationship to group life and spiritual growth. Please note
that this formation event does not certify the mentor to be able to administer
the MBTI instrument.
Group makeup: 1 trainer and 6 to 12 participants
Myers-Briggs
•explore the MBTI style of information gathering, decision making, and communication
•identify and experience ways in which the MBTI helps you 13
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Experiential Learning
increase your understanding of self and group dynamics
•be equipped to assess your EfM group’s strengths and
weaknesses in MBTI terms
•explore the spiritual growth aspects of MBTI for yourself
and your seminar group
Purpose: To increase the mentor’s ability to help seminar groups learn from
their own experience and thereby take responsibility for their life together.
This is achieved by learning basic theories of experiential education which
will be tested and developed during our work together.
Group Makeup: 1 trainer and 6 to 10 participants
Equipping for Ministry
•understand the DO-LOOK-THINK-PLAN cycle of learning
•enable your EfM seminar group to take responsibility for its own
life by learning from its own experience
•discover the limits of your responsibility to provide for the
answers needed by your seminar members
•count on the seminar group members to encourage and support one another in their education for ministry
Purpose: To understand lay ministry as part of the total mission and ministry
of the church. To develop skills for equipping seminar members to exercise
their ministries as the baptized people of God.
Group makeup: 1 trainer and 6 to 14 participants
•understand the ministry of the laity in relation to the ministry of the whole church
•articulate the experience and understanding of ministering and being ministered to in the context of the church’s mission and ministry
•guide EfM students to use the resources of the program
readings, Parallel Guides, Common Lessons, discussion,
reflection, and worship—to develop their own understanding and practice of ministry
•encourage and equip students to discover and respond to God’s call in every aspect of their lives
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Purpose: To learn to design seminar sessions which meet a specific need in the
mentor’s particular seminar group, including guidelines for planning, administering, and evaluating designs.
Design Skills
Group makeup: 1 trainer and 9 to 15 participants; 2 trainers and 16 to 24 participants.
•understand the steps involved in planning a seminar session
•use the actual situation of your seminar group as the basis for planning what will happen next
•become more confident in your own creativity and flexibility
•articulate your responsibility for the learning of your seminar group
Purpose: To equip mentors to identify and explore the dynamics of power
and authority in the life of the group. To identify and explore their own sense
and sources of power and authority as mentors. To identify and explore “The
Source” of all power and authority for themselves and the EfM group. To assist
seminar members in identifying and exploring issues of power and authority
in their ministries in the world.
Power
and
Authority
Group Makeup: 1 trainer and 6 to 14 participants
•deepen your understanding of power and authority and the source of power and authority in your own life and in the life of an EfM seminar group
•explore the issues of power and authority in your life and the
sources of that power and authority
•develop skills and resources for use in an EfM seminar group in order to assist members to identify and explore ways to exercise
their own power and authority in their ministries in the church and in the world
Purpose: To explore the interweaving of personal devotion and corporate
liturgy in worship in order to equip mentors to develop their seminar groups
as worshipping communities.
Worship
Group make up: 1 trainer and 6 to 10 participants
Results: As a result of this formation event you may expect to:
•distinguish/articulate the relationship between personal devotion
and corporate liturgy
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•acquire the “know-how” to design worship with seminar groups •use more fully the resources available through EfM materials
(i.e. TR, CLSM and texts) for study and worship.
Transitions in the Midst
of a Changing World
Purpose: In order to live creatively in the midst of our changing and
diverse world, we will utilize the core EfM resources so that mentors
may be equipped to identify, explore, plan and implement actions as we
move through transitions to new life in the midst of change.
Group make up: 1 trainer and 6 to 10 participants
Results: As a result of this formation event you may expect to:
•provide opportunities for mentors to build awareness of change and transition in their lives
•to use core EfM resources of theological reflection, stories and worship as the foundation of engaging change
•learn and apply transition theory
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Alternate Training
Alternate Training is substituting some other form of education for either
Mentor Training or Mentor Formation. It is a way to give experienced mentors a sabbatical from formal EfM training sessions. It may be a class that
meets regularly or a one-time workshop.
Alternate Training is available only to mentors who have attended three consecutive EfM training or formation events and who currently lead an EfM
groups. An Alternate Training equivalent should require at least the same
amount of time as Mentor Training (18 contact hours) and should clearly
support the mentor in his or her work with the EfM program.
To arrange for Alternate Training, a mentor must first apply in writing to
the EfM Office Program Specialist, 800-722-1974, extension 1904, with a
description of the intended substitution. If it is approved, the mentor will
be sent forms to be completed after the Alternate Training has taken place.
These forms include an evaluation of the EfM seminar group and a report
of the Alternate Training.
When the mentor has completed the Alternate Training, he or she must complete the forms and return them to the EfM Office Program Specialist within
two weeks. A letter or e-mail will be sent to the mentor notifying him or her
of renewed accreditation for another 12 to 18 month period beginning at the
completion of the Alternate Training.
Note: After a mentor has used an alternate training for a cycle of accreditation, he or she must attend a formal EfM training for the next
accreditation.
If 18 months have elapsed and arrangements have not been made for an
extension of accreditation, the mentor’s honorarium is withheld until
the mentor’s accreditation has been renewed. In no instance can anyone
be paid more than three months retroactively.
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Sponsorship
An EfM seminar group creates a formal relationship with the School of
Theology at The University of the South. This relationship may be sponsored by a diocese, some other agency, or by direct contract.
An ecclesiastical jurisdiction encompassing a number of congregations
(such as a diocese, presbytery, district, or synod) may contract to sponsor
the EfM program. Sponsorship entitles the jurisdiction to establish seminar
groups within its geographical boundaries at a reduced fee for the students.
(See “Schedule of Fees,” page 29.) It also provides for regular mentor
training sessions at a convenient location in the jurisdiction.
Agency Sponsorship
The jurisdiction, jointly with the EfM Program Director, appoints a coordinator for the program. The coordinator is the liaison with the Programs
Center. Before starting a group, check with your judicatory headquarters
to see if it is a sponsoring agency and who the coordinator is. If so, contact
the coordinator. He or she has information about the program, mentor training opportunities, fees, etc. (In some cases jurisdictions have appointed a
coordinator, even though no official contract has been negotiated.We advise
you to inquire at your judicatory headquarters to determine the sponsorship status.)
If judicatory sponsorship is not available, a congregation or comparable
body (institutional chaplaincy, school, civic organization, or parish) can
contract to pay an annual sponsoring fee. This entitles students in the group
to the same reduced fee offered under jurisdictional sponsorship. Additional
groups may be added to this contract at a lower sponsorship fee. Since
fees are lowered significantly by sponsorship, a first step in establishing
a group may be to seek such status. It is more economical for a group to
form within a sponsoring agency.
Congregational
Sponsorship
Samples of contracts are included in the “Compendium of Forms”, page
65. For further information, contact the EfM Program Coordinator.
A seminar group may be established without sponsorship. The fee is at the
non-sponsored rate. However, if an independent group forms in a jurisdiction which later becomes a sponsoring agency, the fee may be adjusted for
the year this occurs.
No Sponsorship
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The Coordinator
The EfM coordinator in each diocese or other sponsoring agency is a valuable resource person for mentors. Coordinators serve as liaisons between the
EfM office and the mentors and their groups. Therefore, they have a record
of active mentors, the status of a mentor’s training, EfM graduates, and active (and inactive) students in their dioceses. EfM coordinators receive this
information on a regular basis.
A Resource
Your coordinator may have been instrumental in sending you to mentor
training, because he or she helps recruit and screen new mentors. Be sure
you know the name, address, and phone number of your coordinator. The
coordinator is the logical person to help you recruit and establish a group.
You should report to the coordinator on your group’s status and enrollment
as it progresses. Should the number of the group fall below the required six,
the coordinator may be able to suggest new members or aid in combining
two groups. EfM students new to an area are referred to the coordinator so
they may join existing groups.
Arranging for
Training
The coordinator sets up and supervises mentor training and formation sessions
for new and experienced mentors. Contact your coordinator when you need
information on the dates, location, and details of training sessions.
Any anticipated change of mentors should be referred to the coordinator as
far in advance as possible to help find and train (if necessary) a new mentor. If you decide to share your responsibilities with a co-mentor, inform the
coordinator.
Note: Communicate directly with the Programs Center on all significant
matters relating to your role as mentor. Let your coordinator know when you
start, finish, or otherwise substantially change your group. Seek advice from
him or her about any problems you have with the program.
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Starting an EfM Group
Review the administrative guidelines in this Mentor’s Manual.
Participation in an EfM group means committing time, interest, energy, and
money. The rewards, however, are great. One of the best ways to recruit new
students is for current members and graduates to tell others what the experience
has meant to them. Some groups invite prospective students to participate in a
seminar session to introduce them to EfM. Other groups offer an informational
meeting in their congregation as well as provide brochures, prospectus, and
articles in newsletters and bulletins. Asking current students or graduates to
speak briefly about their experience in EfM during a worship service or at an
adult class is also an effective way to interest others in the program.
Recruiting
a Group
A Plan to Recruit New EfM Students
1. Ask clergy and lay professionals in the parish or in the area to compile a list
of people they think would be interested in a theological education program
which requires a commitment of time, energy, and money. A group may include
members of other denominations.
2. Ask the clergy and lay professionals to write or call these people, briefly tell
them about EfM, and present a quick description of you, the mentor. Let the
prospective students know you will contact them within the next 10 days to
talk about the program.
3. During the next 10 days, contact and invite to an introductory meeting all the
prospects on the list, prospective students you know, and people whose names
the diocesan coordinator has on file.
4. Design the introductory meeting to give these interested people a taste of
the EfM program’s content and style. Supply enough information to enable
participants to assess their interest. Those who are really interested in committing their time to quality Christian education should be invited to attend
an enrollment meeting within a week or so.
A suggested format for an introductory meeting follows. Copies of the EfM
brochure and prospectus are available from the Programs Center.
Note: Do not plan an introductory meeting without first being a trained and
accredited mentor.
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A Design to Introduce EfM
I.Introduce those present (10 minutes)
• Who are we?
• Where do we come from?
• Why have we come together here?
II.Describe the purpose of the EfM program (20 minutes)
• Use the EfM prospectus.
• Give each person a chance to express why he or she has been drawn to EfM.
• Use subgroups if needed.
III.Explain the EfM educational philosophy (10 minutes)
The “two-rail fence” analogy offers a simple description for presenting the EfM program. Reproduce the two-rail fence on newsprint or a blackboard, and adapt the following description for your
audience:
The EfM program stands on a simple but inclusive concept of education first described by Ted Ward
and Margaret Ward (Programmed Instructions for Theological Education by Extension, 1970). Ward
used the analogy of a two-rail fence to describe an effective model for any educational system.
The first rail represents all the ways a learner gains theoretical and conceptual knowledge about the
subject of study. This knowledge or information may be presented through lectures, books, films,
or any other communication medium.
The second rail represents a learner’s “hands-on” experience in the matter under study. In academic
settings this rail may include activities like writing research papers and conducting laboratory experiments. If the goal of a course is to develop a skill such as auto repair, the experience rail would
involve such things as disassembling and repairing automobile transmissions and installing piston
rings. In EfM this rail is about our lives.
Ward’s major point is that neither rail by itself provides an adequate education. A person having
no theoretical knowledge of gear ratios will be unable to repair a transmission skillfully. On the
other hand, if all a person has done is read about car repair, he or she will lack sufficient practical
skill to repair one.
There is more to the two-rail fence analogy than the two rails. Knowledge and experience must
interrelate, each shedding light on the other. Fence posts join the two rails. They link knowledge
with experience and experience with knowledge, making one’s education a whole and complete
process.
In EfM our texts provide the first rail of the fence. Students study a chapter each week. The chapters
derive from the core curriculum used at the School of Theology at The University of the South. For
the students who are not on campus, the EfM texts take the place of classroom lectures.
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The second rail is the experiential rail, the participant’s total life as a Christian. All Christians affect
the lives of those around them, and thus inevitably minister in some way. This ministering involves
every activity a Christian does in day-to-day living, and, in some way or other, brings the message
of the church to bear on the lives of others.
The fence posts are the seminars where students link together knowledge acquired from the readings and their personal experience of Christian ministry. Students must understand the centrality
of the seminar sessions. The seminars link the knowledge and experience rails. In seminar sessions
students examine experiences of ministry in one another’s lives in light of the theological principles
and truths of faith learned in their study. Students also engage in ministry in their relationship with
one another.
We have added an additional dimension to the model suggested by the Wards. The ground below
the fence serves as a foundation, one of worship and prayer. Every seminar is a learning community
which celebrates its life with worship.
Theological reflection in EfM offers a way to equip people to be faithful and thoughtful ministers.
Christian ministry requires knowledge of the Christian gospel. This gospel has its roots in the life
of the people of Israel, as revealed in the person of Jesus and in the life of the church. Of equal
importance is experience in Christian life and the practice of ministry.
The mentor’s primary task is to assure that the seminar sessions offer the context—the fence
posts—for linking theory and practice, for linking knowledge of Christianity with living Christianity in a ministerial relationship to the world. The mentor must strive to create a safe and supportive
climate in which seminar group members can foster open and trusting relationships.
Note: Make clear to the group that EfM is not simply a Bible study.
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IV.Two possible exercises for a “mini” theological reflection process (30 minutes).
Option A
1. Select a passage from the Bible that has enough action, thought, feeling, and easy application to everyday life. Have copies of the passage for every person attending the
introductory meeting. (We will use the story of the prodigal son.)
2. Read the story aloud, then divide the participants into three groups. One group will
focus on the elder brother, another on the younger brother, and the third on the father.
3. Instruct the groups to read the story again, hearing it from the perspective of their
assigned character. Ask them to select a particular moment in the story and to list on
newsprint the thoughts and feelings they think their assigned characters experienced at
that moment. (Give some brief instruction on ways to delineate thoughts and feelings.)
Ask them also to think of times in their own lives when they have had similar thoughts
and feelings.
4. After 15 minutes, have the groups come back together and present the moments they
chose, the thoughts and feelings listed, and one or two life experiences that were brought
to mind by the exercise.
5. Let the group decide which experience they would like to look at more closely. Have
one member retell the experience. (On newsprint, record what the group identifies as
the “givens” in a world where this is experienced.) What are the problems in that world?
What brings those problems to our awareness? What would make things all right? Ask
if they see things any differently after going through this process. Are there any learnings?
6. Explain that this is a shortened version of a process of theological reflection which is
done almost every week in an EfM seminar group to help students relate the Christian
tradition to their everyday lives.
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Option B
Seminar sessions bridge knowledge and experience through theological reflection. We often
diagram the EfM theological reflection model as shown below.
The Action source involves what each of us does and experiences: the thoughts, feelings,
and perspectives associated with our actions. The Tradition source refers to the entire content
of the Christian heritage: Scripture, liturgies, history, etc. The Culture source encompasses
almost all of the objective content available to us, including attitudes and opinions generally
held in society. The Position source refers to our personal attitudes, convictions, beliefs, and
spoken values; those things for which we argue.
As these sources interplay, we are helped to reflect on and be informed by our experiences—the Action source.
We can get an idea of what is involved in theological reflection by using what is a fairly
universal experience:being approached by a beggar.
1. Divide the group into four sub-groups, spending 10–15 minutes in discussion.
Group A. Talk about how this experience was for you, staying with “being approached”
only. Talk about how you felt and what thoughts you had. Write the thoughts down and
see if you can agree on three or four that are common to you all.
Group T. Think of a passage of Scripture that parallels this experience or informs this
experience of “being approached by a beggar.” List references to share later and decide
the group’s first two choices.
Group C. What does our culture say to us about “being approached by a beggar?” Your
mother? Your neighbor? Any books, movies, TV? Be prepared to share.
Group P. What is your personal belief about “being approached by a beggar?” What do
you do? Do you always do that and, if not, what makes you change? What do you sincerely
think a person should do? Use “I” statements. Be prepared to share.
2. Come together and share. Catch key words from each group on newsprint beside diagram
of tetrahedron.
3. In EfM seminar groups, scripture study goes on all the time so that this resource expands
as we make the connections with the four sources of Action, Tradition, Position, and
Culture.
4. Answer questions.
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V.Commitment (10 minutes):
• Hand out copies of the EfM brochure and prospectus.
• Explain the time commitment, cost of the program, scholarship aid available,
and the one-year commitment when one enrolls.
• Describe the content of the texts, outline a seminar agenda, discuss where
the group might meet, and provide other details one needs in deciding whether
to enroll.
VI. Questions (15 minutes):
Answer any questions and give information about the next step in joining an
EfM seminar group. Close with a prayer for wise, thoughtful decisions.
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Enrolling an EfM Group
If your jurisdiction (diocese, district, region, synod) is a sponsoring agency,
inform your EfM coordinator of your intention to start a group.
Inform Your EfM
Coordinator
Groups may begin any month, September through May. While groups do not
start during June, July, and August, enrollments for September are processed
during the summer. The earlier we receive your enrollment forms, the earlier
you will receive your books.You may choose any of the nine starting months
(September through May) most convenient to the group.
When to Begin
Plan your starting date with regard to customary vacation periods. We suggest a summer break of June, July, and August as the best for most groups.
Beginning in September or early October allows you to complete one year’s
material by the end of May. We consider the EfM year to be nine months with
a three-month break. Mentors are paid only for this nine-month period.
Groups may not enroll with starting dates of June, July, or August. A group that
starts its academic cycle any time after September should expect to complete the
year’s program twelve months later. Therefore, a group starting in December
completes the year in November. Each year’s program consists of 36 assignments. The materials for the year should be covered in these sessions.
Call your potential participants, particularly those who attended the introductory session. Set up the enrollment meeting at a convenient place. Be sure
that those who will attend know that the purpose of this meeting is to gain
a better understanding of the program prior to making a commitment and to
registering.
Schedule an
Enrollment
Meeting
Order a “start-up kit” from the Programs Center if you did not receive one at
your mentor training event. The kit contains all the forms needed to enroll a
new group. Order additional start-up kits if you expect to enroll more than one
group. [Note: Start-up kit forms can be downloaded from the EfM Web page:
http://www.sewanee.edu/EFM/index.htm.]
The Start-up Kit
An EfM group may consist of a minimum of one mentor and six students and
a maximum of two mentors and 12 students. Fewer than six students provides
insufficient funds for the mentor’s honoraria, materials, postage, and administrative overhead. Because full participation is an expectation, 12 students and
two mentors is the maximum for a group. Initial enrollment of at least eight
students has proven ideal.
Group Size
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The Enrollment Meeting
Clarify points not made clear at the introductory meeting. Hand out the student
packets from the start-up kit, which include the enrollment form and Appendix
B-1.
Commitment
Ask prospective students to read the CLSM Appendix B-1 and discuss the
significance of this information. Point out that in choosing to enroll, students
are committing themselves to a full year’s program. It is very important that
you discuss the refund policies in detail, so students understand the financial
commitment being made.
Fee
Reduction
After everyone has read and discussed CLSM Appendix B-1, ask prospective
students to complete the enrollment form fully and legibly. Explain the type
of sponsorship under which your group is enrolling. Be sure students mark the
appropriate fee. Determine if the group is eligible for any reduced fees and if
there is need for this.
Enrollments &
Payments
Checks and money orders should be made out to EfM. Please be sure checks
are filled out correctly and are not post-dated. Payment may be made with
Mastercard or Visa. We cannot accept any other cards. Please ask the students to double check the numbers and expiration dates. It is not necessary to
indicate whether the card being used is Visa or Mastercard.
A complete enrollment must have a legible enrollment form and a payment that
can be processed. If an enrollment cannot be processed, that person’s materials
will not be sent. A group can be enrolled only if there are at least six complete student registrations. A declined or expired credit card, post-dated or
unsigned check, or a check written incorrectly may affect the financial viability
of the entire group. If insufficient payments or lack of a completed enrollment
form drop the number of students below six, the entire group’s books will be
held until the problem is corrected.
Double Check
A complete enrollment consists of the enrollment form and the entire fee for
the year. Students must register immediately upon joining a group.
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Amounts shown here are valid for the academic year 2010/2011. For an up-todate fee schedule, consult the EfM Web page, or contact the Programs Center
or your coordinator.
• Judicatory-sponsored rate
• Parish-sponsored rate
• Fee reduction rate
• Non-sponsored rate
Schedule of Fees
$350/year
$350/year
$160/year
$460/year
A student’s fee remains the same during his or her nine-month cycle unless
the sponsorship of the group changes or the withdrawal of a student affects the
group’s eligibility for fee reduction. (See “When a Group Loses a Member,”
page 40.)
EfM fees are structured so that a reduced fee may be offered based on the
number of students in a group. This provision is applicable only in cases of
need. It is not intended as a means of reducing every student’s fee. The person receiving the reduced rate must be decided by the group itself or by some
means acceptable to the members of the group.
Fee Reduction
One student may enroll at the reduced rate when there is a total of eight or nine
students in the group. If there are ten to twelve students, two may enroll at the
reduced rate. Groups of seven or less are not eligible for a reduced fee.The
mentor must designate the student receiving the reduced rate at the time of
enrollment. This may not be transferred to another student during the year.
Indicate the fee reduction rate on the enrollment form and ask the student to
pay that amount. You may find you have two students in need and only one
reduced fee available. You may work that out locally, as long as you indicate
one of the students as the fee reduction recipient for our records. In other
words, we need to get the correct amount of fee and know who is the official
recipient of the fee reduction.
Special Cases
If you are the administrative mentor of more than one group, you may combine
the number of students to calculate available fee reductions. For example, you
may have two reductions if you have two groups of six. The reductions may
be in the same group or one in each group. A total of 18 students entitles you
to three reduced fees. If you need help with this, please call your Registration
Specialist.
NOTE: This is possible only if you are the administrative mentor of all the
groups.
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On occasion, a group of seven students may find an eighth student and want to
give the fee reduction to someone who has already enrolled. Since the fee rate
cannot be changed, the best solution is to have the eighth person pay SOTPC
the reduced rate and pay the balance to the other student or church, depending
on the circumstances. If this is not possible, call your Registration Specialist
for help.
NOTE: No refund is available for students paying the fee reduction rate.
Sources of Financial Check with your sponsoring agency’s coordinator to find out if the diocese
Assistance
has loan or scholarship funds to assist EfM students. Churches often establish
such funds. Some groups arrange fund raisers to begin such a fund. Sometimes
graduates of the program wish to make donations to such funds.
A church, sponsor, another person, or some combination may pay the fee for a
student. Putting the student’s (or students’) name(s) on the check will help us
credit the correct person. We strongly advise that students pay some portion of
the fee and not receive a full scholarship. The student’s personal investment is
an important component of the program.
Refunds
Inform the sources of assistance of the refund policy ahead of time. Students
often withdraw and are eligible for only a partial refund or none at all. The church
or fee fund may want to have an arrangement with the student for repayment
of part or all the fee if the student drops out and a refund is not available.
Shipping Time
Plan your first meeting date by considering the mail time to Sewanee, plus seven
working days at the Programs Center for processing, plus mail time back to you.
(See “Shipping Methods,” page 34, for estimated mail times.) Mentors will have
the current Common Lessons and Supporting Materials available from training.
You may copy the first lesson for your students in order to begin meeting prior
to receiving your texts. (See “Ordering Materials,” page 33.) Also note you can
find the first 4 chapters of the materials on the EfM home Web page:
http://www.sewanee.edu/EFM
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Enrolling as a Mentor
Mentors may wish to share the responsibilities of the group. This is particularly true for those who travel regularly. To differentiate, we refer to the
mentors as the administrative mentor and the co-mentor with the only difference being who is responsible for administration.
The mentor, and co-mentor, if there is one, should complete mentor enrollment
forms with letters of agreement. Each paid mentor should complete an IRS
Form W-9 and include a voided check with the bank’s telephone number for
the direct deposit of honoraria. If you have a co-mentor, both of you need to
sign the co-mentor status form indicating your honoraria agreements.
Mentor &
Co-Mentor
Registration
A mentor may begin a group and add a co-mentor later. The co-mentor completes the mentor enrollment form and letter of agreement, IRS Form W-9 and
deposit information, if being paid. Both complete the co-mentor status form.
The mentor registration form tells us your address and phone numbers to use
for correspondence, as well as the address for mailing the texts each year. One
of these forms is required for each group of which the mentor is a part. The
letter of agreement on the reverse explains the mentor’s responsibilities. You
indicate your commitment to serve in the EfM program by signing the mentor
letter of agreement. After we complete the “For Office Use Only” section, we
will mail you a copy for your records.
During each of the nine months of the academic cycle, mentors receive an
honorarium for each financially viable group (six or more students enrolled at
full fee). This honorarium, while not equal to the mentor’s effort, symbolically
recognizes a mentor’s commitment and contribution to the program. A mentor
is an independent contractor whose honorarium must be reported to the IRS.
Mentors, as independent contractors, are accountable to both the School of
Theology and the sponsoring judicatory. We pay honoraria per group, but the
honoraria may be divided between the two mentors.
Honoraria
Honoraria payments are made only September through May of the nine-month
cycle. No payments can be made for the months of June, July, or August.
Thus, if a group begins in November, the cycle runs from November through
October of the following year, with a summer break. The nine payments for
that academic cycle arrive from December through June, and in October and
November. This starting date is determined by the date indicated on the mentor’s
enrollment form. If a mentor and his or her group decide to meet during the
months of June, July, and August to make up missed sessions, the mentor does
so without payment. No payment can be made in advance.
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You are required to submit the IRS Form W-9 for tax purposes. In signing the
letter of agreement you, as an individual, enter into a contract with the University of the South. An honorarium paid to an individual must be reported
to the IRS as income of the individual; however, it may be deposited to any
account specified. Some mentors donate their honoraria to the church. You
may wish to consult your tax advisor for advice in reporting this income and
in donating it to the church.
Failure to Uphold
Responsibilities
Honoraria may be withheld if we do not receive the group status report, re-enrollment form, or confirmation of returning students by the deadline indicated
or if your training certification lapses. Mentors are notified immediately if this
happens.
Direct Deposit
Payment is made by direct deposit to the account you authorize. The deposit
will be made by the 10th of each month for the previous month’s work. For
example, September’s payment is deposited on October 10.
A voided check should provide us with the numbers needed for the electronic
deposit of your honoraria. Please contact us by phone immediately if you
change banks or accounts. If a deposit cannot be made due to some change,
the bank will notify us and we will then contact you to correct the error immediately.
It is extremely important that changes affecting honoraria be communicated in advance or as soon as possible to the Programs Center.
The exchange of money is an important symbol of professional accountability.
If you wish to devote the money to scholarship aid or to any other use, you are
free to do so. If you use the money for scholarship aid, it would be a kindness
to fellow mentors to keep the source anonymous.
IRS Form 1099
The Office of the Treasurer at the University of the South provides mentors
who earn more than $600 in a calendar year with IRS Form 1099; these are
mailed by the end of January of the following year.
Note: Mentors who earn less than $600 in a calendar year receive no Form
1099 but are responsible for reporting that amount as part of their total income
to appropriate governmental taxing agencies.
Training
Requirements
You must update your training every 12-18 months. The types of training are
explained beginning on page 11 of this document.
We send you a current training schedule six months before your training is out
of date, so you can start making plans. If we do not hear from you before your
18 months are up, we write again asking about your plans and explaining that
your honorarium will be withheld the next pay period.
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Call your Registration Specialist if you have trouble getting to a convenient
training event on time. We will work with you to find an event you can attend
and may be able to grant a brief extension.
If we withhold your honorarium, we will pay it retroactively by direct deposit
following our notification of your having attended training. In no case can
we pay more than three months’ back payments.
Ordering Materials
It is the mentor’s responsibility to order the program materials for him- or
herself as well as for students by completing and returning the materials order
form. Be sure to indicate on the form the year(s) for which materials are being
ordered. In each nine-month academic cycle, students complete the text for
that year. This cycle depends on the starting date of individual students.
The EfM program provides the mentor one copy of the texts his or her students
are studying, unless he or she has more than one group and requests copies
for each group.
The Common Lessons and Supporting Materials are to be read on a ninemonth cycle. All the students of your group read these lessons, regardless of
their levels.
When you complete a materials order form listing all the students, indicate
whether you need materials for yourself.
Re-entry students may have studied an earlier edition of materials when first
enrolled. For example, a person who completed Year One in 1984, then re-entered in 1998, would get the current edition of Year Two upon re-entry. Those
who have completed a particular year of EfM may purchase that year’s corresponding textbook. You may call the Materials Coordinator for prices.
Materials are shipped using UPS or FedEx, at no charge, unless otherwise
requested. For faster delivery, materials may be sent overnight or for second
day delivery by UPS or FedEx at the group’s expense. If this is requested
the mentor will be invoiced. Ground delivery is NOT available to Alaska or
Hawaii.
Materials for
Re-entry Students
Shipping Methods
The actual cost depends on package weight and distance from Sewanee. It is
not unusual for a new group’s shipment to cost $100 or more. You will receive
an invoice for the actual cost of the shipment. You may want to consult a shipping map to determine which shipping method is best for you.
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Our staff determines whether UPS or Fed Ex should be used for your shipment. Please let us know of difficulties you experience with the shipper so
that supervisors can investigate any problems.
Delivery Time
Keep in mind that choosing air shipping does not cut down on processing
time. Materials are sent out within ten to twelve working days after the order has
been received, if there are no problems that delay processing. If more than
one box of materials is shipped, it is possible that they will not arrive on
the same day.
Shipping Address
We maintain one shipping address for each group. To insure proper delivery
by UPS/Fed Ex the address should contain the church name and street address since UPS/Fed Ex requires a street address as a delivery point. You
may use your home or work address. (UPS/Fed Ex do not deliver to post
office boxes.)
Verify Your
Shipment
A packing list is included in one package of the order. This list describes
everything that should be in the shipment. This list may also include notes
regarding problems with enrollment or shipping. The mentor should open
all the packages and compare the materials to the information on the
packing list. All discrepancies should be reported immediately by phone
to the Educational Materials Coordinator.
Note: Materials which Texts and Common Lessons and Supporting Materials may disappear if not
are returned should in- promptly distributed. Arrange safe delivery to each student. Ask students to
clude the mentor’s and examine their materials for any problems such as blank or missing pages. If
students’ names and a student decides to withdraw and requests a refund between the time
enrollments are mailed and books received, do not open the student’s
reason for return.
materials.
You may request additional order forms or copy the one in the back of this
manual when adding new students.
Additional Books
EfM materials are provided for each student and the mentor. In addition,
each person will need a copy of The New Oxford Annotated Bible with the
Apocrypha. References are made to footnotes and maps appearing in this
edition of the Bible. Some students may prefer to purchase the 1990 edition of The Annotated New Revised Standard Version published by Oxford
University Press. Third and fourth year students should obtain Documents
of the Christian Church (second edition) edited by Henry Bettenson.
NOTE: Books go in The Bibles and the books recommended for additional reading may be purand out of print and chased through most book stores. The University Book and Supply Store
may not always be (931/598-1153) can fill orders by mail.
available.
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Call or e-mail the EfM Program for ways to support participants with special EfM for the Visually
vision and reading needs. At this time, standard cassette tapes are not availImpaired
able.
Review each enrollment form to see that it is complete and legible. Make
sure your name is listed under “Administrative Mentor” and that the starting
month is correct. (You may speed processing of your group’s enrollment by
alphabetizing the checks and paper clipping them to the alphabetized student
enrollments.)
Review Your
Enrollment
Clip the various mentor forms and book order on top of the checks and student
forms and mail to:
Putting it All
Together
New EfM Group
Note: Students, churches, and dioceses must not mail individual enrollment
forms or checks directly to the Programs Center. All materials are to be mailed
by the mentor.
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Check List for Starting an EfM Group
1.
If you have not received mentor training in the last 12 to 18 months, make arrangements to do so.
2.
Is your jurisdiction a sponsoring agency? If it is, contact your coordinator before
taking further steps.
3.
Call prospective students to attend an introductory meeting about EfM.
4.
Call an enrollment meeting of interested students about a week later. Determine which
students will participate on a fee reduction basis. Have students fill out forms completely. Collect fees and enrollment forms. Checks should be made out to EfM.
5.
Complete a mentor registration (& co-mentor) form/letter of agreement and the IRS
Form W-9. Be sure to indicate the correct sponsoring agency. If there is no sponsoring
agency, check “non-sponsored.” If you are beginning more than one group, fill out
a mentor registration/letter of agreement for each group. Send a voided check with
your bank’s phone number for direct deposit of your honoraria.
6.
Complete an order form for each group’s materials. Indicate the shipping method to
be used.
7.
Enclose mentor forms, student forms, payments, and the order form for materials in
one package. Please do not tape or staple payments to forms.
8. Mail the package to : New EfM Group
Additional students may enroll at any time during the academic cycle.
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Ongoing Administration
Students who renroll after the initial group enrollment will be on a different cycle from the rest of the group. All students begin with Year One,
chapter one, and complete each year in order, regardless of educational
background. No one should try to catch up to the schedule of other students. This short-circuits the individual’s need for private reflection on
the texts between group gatherings and the theological reflection of the
group. With the addition of new students during the academic cycle, your
group becomes a multi-level group.
You should explain to your students how a multi-level group works and
decide as a group whether to add new students. Keep in mind that you
may need to do mini-autobiographies to bring new students on board.
Adding Students
Later
Experience has shown why it is better to enroll more than one new member at a time: each will have at least one other person reading the same
lesson, and existing members realize more quickly that their group has
become a new group.
If the addition of new students exceeds the maximum number allowed in
one group, you will need to divide the students into two groups. If you
are to be mentor of both groups, you will need to send to the Registration
Specialist a new mentor registration form and a listing showing how the
groups are divided. If you recruit a new mentor for one of the groups,
he or she will need to send in the various mentor forms and to have
completed mentor training. (See “Training,” page 9.)
To add additional students, simply send the enrollment forms, fee, and
a materials order. Be sure you indicate the proper starting month on the
forms.
A refund, less a $40 processing fee, may be made to a student if withdrawal occurs BEFORE THE student’s first scheduled
meeting. This written request must be mailed with the unopened
materials for that student within 30 days of that student’s first scheduled
meeting.
Refunds &
Fee Credit
A partial refund may be made to anyone who STOPS ATTENDING
WITHIN 30 DAYS after his or her first scheduled meeting. The refund
must be requested within 30 days of the student’s last meeting date and
will be made as follows:
If the enrollment fee was $350, the refund will be $107
If the enrollment fee was $460, the refund will be $140
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No refunds will be made to students after 30
days of participation in the EfM program.
Credit often comes into question when a student is enrolled but does not attend
regularly for some reason. He or she may say, “I really wasn’t able to attend more
than two or three times during the last four months due to illness/job change/
travel/etc., so I was really enrolled for just two months.” The withdrawal date
of a student is the date of the last seminar attended.
Attendance
A mentor needs to be proactive and address irregular or poor attendance. Remind
a student that the EfM program consists of studying the texts and doing the group
work. If regular attendance is not maintained, the mentor may have to make a
decision to ask the student to withdraw, even if the student says he or she wants
to remain active. A discussion of group norms may be in order before reaching
this point. To qualify for CEUs a student must attend 90% of the seminars.
Illness
There have been cases when a student must miss several weeks for illness or travel,
and the group has worked out a solution. Some solutions are to video or audiotape
the meetings for the absent student, who then responds in some way to the mentor
or another student; to have group members take turns writing a summary of the
class, to which the absent student responds; to arrange for a speaker phone so the
student can really participate “by extension”; to rearrange the meeting schedule
to allow attendance; to meet in the student’s home or hospital room.
Repeating a
Year
A student may be enrolled for an entire year and then decide he or she did not
do the work to his or her satisfaction. A student may pay the year’s fees again
to repeat that year. If paying the full rate, the cost of the books may be deducted
from the amount due. You should indicate clearly on the re-enrollment or re-entry
form that the student is repeating the year. Auditing is not allowed.
When a Group
Loses a Member
From time to time, people withdraw from an EfM group. If this happens to your
group, consider the following possibilities.
1. If the student receives a full refund (See “Refunds and Fee credit,”
above):
a. The group will not be financially viable if left with only five students,
so you will have to recruit immediately.
b. The group’s eligibility for fee reduction may be lost, so a student would
have to pay additional fees.
2. If the student receives a partial or no refund:
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a. The group is financially viable until the next enrollment date.
b. Fee reduction eligibility does not change until the next enrollment
time.
3. If the student completes the current year, but does not enroll for the
next:
a. The group may not be financially viable without recruiting more
students.
b. The eligibility for fee reduction rates may change.
When you know a student will not be continuing, notify your EfM Registration
Specialist immediately. If the student is moving from the area, please give us
the new address.
Should the withdrawal require the addition of more students, work with your
group to find new members. Invite potential members to a seminar session to
see if they are interested and if the group is comfortable with them.
Planning for the EfM program relies on the evaluation that mentors provide in Group Status Report
the Group Status Report. The forms are sent to you twice a year and are due
back by March 15 and November 15 respectively. When we do not receive the
forms by the date indicated, we withhold honoraria until the forms arrive. After
receipt, we pay the honoraria retroactively with the next scheduled payment. In
no case is more than three months’ honoraria paid retroactively. If the Group
Status Report is not received within 60 days of the due date, we change the
group’s status to inactive, retroactive to the original due date.
You are welcome to produce your own form with your word processor or send
it by E-mail. We realize that delays may occur due to illness, bad weather,
etc. Call your Registration Specialist if you think, or know, your report will
be late. Tell us when you mailed or will mail the report, and we will continue
your honoraria. These forms can also be located on the EfM home page at:
Each summer, a confirmation of returning students form is sent to the mentor
for those students with a starting month other than September. This form
confirms that these students are still active after the summer break. The confirmation must be returned by September 30 for the group to remain active and
for the mentor’s honorarium to be paid.
Confirmation of
Returning Students
Fee payments for these students are NOT due at this time, and materials should
not be ordered. If the confirmation is not received by the specified date, these
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students will automatically receive departure surveys within one month and
the mentor’s honorarium will not be paid.
Re-enrolling Your Group
We send the mentor a re-enrollment form which requires the signatures of
all returning students and mentors. The re-enrollment forms for September
starting dates are mailed during the first week of May, so you may obtain
signatures before the summer break. January re-enrollments are mailed during the first week of November for those groups who take a break for the
holidays. See your EfM Calendar of Events following the Table of Contents
for other mailing dates. If your students have different starting months, you
will receive re-enrollment forms more than once a year.
The University of the South requires all extension students in the Education for Ministry program to re-enroll each time they begin a new academic
cycle. The Programs Center cannot accept students as enrolled until they
have signed a re-enrollment form and paid the annual fee.
Check Information
Ask each student to note any address changes, sign the form, and provide
you with his or her payment. Quarter-sheet credit card authorizations are
included for re-enrolling students to use. Students listed on the computer
form should not complete new/re-entry student forms.
Students should be reminded of the refund policy explained in CLSM Appendix B-1. On occasion, a student will not be available to sign the form. In
this case, you may sign it with the student’s permission.
Order Materials
Indicate materials needed for each returning student and mentor. You may
have books from previous use as a student or mentor so let us know if you
need books. If you have a book that is worn out or too note-filled to use,
make a note of that for us. You are provided only the books for the years in
which you have students.
Withdrawals
If a student is not re-enrolling for the next year, write “not re-enrolling” on
his or her signature line. If the student signed the re-enrollment and then
decided not to continue, draw a line through the signature.
Early enrollment and payments ensure having the books on time. If you have
a student who is unsure about returning or who cannot pay until closer to
deadline, have him or her sign and note when we should expect payment. We
can process the re-enrollment as long as you have six students enrolled
and paid. (Do not send in a group that does not have six enrollments and
matching payments.)
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The “unsure” student will receive an invoice around the 20th of each
month. He or she should return the invoice with the fee payment or return
the invoice with a note saying he or she decided not to re-enroll after all.
We mail the materials to you upon receipt of the fee payment.
New, re-entry, and transfer students should complete an enrollment form.
Re-entry and transfer students should complete the information regarding
the previous mentor. The credit card authorization is on this form, so a
quarter-sheet authorization should not be used. The books needed for these
students may be indicated on a separate sheet or neatly on the “yellow”
book order form.
If you are unable to return the completed re-enrollment by the deadline
indicated and your group is left with less than six students, your honoraria
will be discontinued. Once we receive the re-enrollment, we pay you retroactively with the next payroll, if you maintain the same start date. Please
let your Registration Specialist know if your re-enrollment will be late or
if your group is not going to continue.
New Students &
Re-entry Students
Late Enrollment
Return the white and yellow copies, student enrollment forms, payments,
and credit card authorizations to:
EfM Re-enrollment
Re-enrollment Check List
1. Have students sign forms and note any address changes.
2. Collect payments.
3. Indicate books needed for students and mentors.
4. Note any correspondence, shipping address, or phone
number changes for mentors. Call if your bank has changed.
5. Mail white and yellow copies of forms with payments
by the deadline indicated.
Under the guidelines of the Association of Theological Schools, no academic
credit can be given for a program like EfM, which requires neither prior
degrees nor any research papers and examinations. However, Continuing
Education Units (CEU) can be awarded to those who desire them. Some
school systems and businesses recognize CEU as a measure of continuing
education for purposes of advancement. A student can earn 18 CEU in each
year of the EfM program when attending at least 90% of the seminar sessions. The mentor certifies that the student has qualified for the CEU.
Continuing
Education Units
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To qualify for CEU, the student must have a 90% attendance and worked
responsibly in the group and with the materials. The mentor certifies that students have earned CEU by signing the re-enrollment form. The award is not
mailed automatically to the student. It is made only when requested by the
student or mentor.
Certificates of
Completion
Completing the Program
Student certificates of completion are awarded to students who complete the
full four years of the EfM program. Mentor certificates of completion are
awarded to mentors who complete four years of work for the EfM program.
Students who become mentors before completing a full four years of the EfM
program and then complete the remainder of the program are awarded mentor
certificates.
Normally, students should finish the EfM program four years from the date
of their initial enrollment. You will receive a letter requesting verification of
student names and the expected date of completion, as is shown in the following chart.
Certificates of completion are printed only in May and December and are
mailed to mentors for distribution.
Start Month
September
October
November
December
January
February
March
April
May
Completion Month
May
September
October
November
December
January
February
March
April
Letter Month
February
February
October
October
October
October
February
February
February
The letter sent to mentors explains the procedures and accompanies a printout
of students due to finish. It is VERY important that mentors show the printout
to the students, so we know how the names should appear on the certificate of
completion. If a change or correction is required due to misinformation shared
with the Programs Center, there is a $10.00 charge.
Certificates are printed and mailed on a first come, first served basis. If you
do not send your list back, your certificates will be printed and mailed last.
That means you will receive them during the first week of December or May.
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Be sure to return your list promptly in order to have the certificates in time for
your graduation ceremony.
Certificates are occasionally lost or damaged over time. Replacements are provided at a cost of $10.00 per certificate. The signatures on the certificate may
or may not be the same as on the original.
Part of your commitment to the program is seeing that the group does not have Changing Mentors
to disband if you must leave. As soon as you know you might be leaving, tell
the group. Members should be brought immediately into the search for a new
mentor. To the extent possible, selecting a new mentor should be a group decision.
If your group has a sponsoring agency, contact your EfM coordinator. When
you have names of possible mentors, contact your Registration Specialist at the
Programs Center before making any commitment to someone about becoming
mentor of the group.
Note: All policies
The new mentor must have been accredited as an EfM mentor within the
regarding mentor
previous three years to take over the group. If accreditation has expired (has
occurred 18 months to three years previously), he or she will need to commit training apply to the
to a mentor training session within three months of taking the group. The new
new mentor. (See
mentor’s honorarium will not begin until the training has been completed. It “Training,” page 9.)
will be paid retroactively, but not for more than three months. A mentor whose
last training was more than 18 months before taking on a new group will need
to attend training before his or her accreditation lapses.
Changing mentors can be difficult for a group. An effective group will outgrow
its dependence on its mentor, but it will take time.
Once the selection of the new mentor has been made, if at all possible bring
that person into group meetings with you for several sessions. The new mentor
will have the same experience as would any new member. Whenever you add
or subtract members, the group becomes a new group. The new mentor and
the group members will need to get used to each other. Remember that the new
mentor will not do things your way. You will have to let go and help out at the
same time. At this point, this will be your ministry.
Making the
Transition
If a student becomes the mentor for a group, that student loses his or her status
as student. No one may be both mentor and student in the same EfM group, unless the group has co-mentors. A person can enroll as a mentor and student only
when there is a co-mentor to certify that the mentor/student has earned CEU.
All students are given a starting date indicating the month and year they begin Changing Starting
Dates
the EfM program. Since students may enter a group at any time, September
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through May, a student’s starting date may be different from the majority of
the other group members.
When members of the same group have different starting dates, you may
wish to change this discrepancy at the time of the next re-enrollment. For
some students this means re-enrolling earlier in the year, and for others it
may mean re-enrolling later than their original starting date. However, the
Programs Center has some objections to changing starting dates.
Each year of the course is best managed in a nine-month period. Asking a
student to do in seven months what is designed to be done in nine months
is detrimental to the individual’s success with the program. For example,
if a first-year student who has a starting date of November condenses the
chapters of Year One in order to begin Year Two with the rest of the group in
September, he or she will lose two months of reflecting on the materials.
We believe it is best to maintain a disciplined pace. Students should not lag
behind if sufficient energy is to be maintained in the life of the group and if
the students are to stay on the same schedule. For example, it is not advisable for a student who is behind in the texts to delay the starting date in
order to catch up.
Given these objections, we recognize that, from time to time, it may be necessary for the group or a student to change starting dates. In no case, however,
can a starting date be moved more than three months from the original date.
To make a change, consult your Registration Specialist.
You may wish to change the starting month for your entire group. This often
happens when a new group gets started in October or November and decides
to meet through part of the summer in order to re-enroll in September. The
procedure is the same as for changing an individual’s date. After the change
of date for the group, we would pay you the honoraria for the remaining
nine months of that year.
To change a starting date, you must contact your Registration Specialist
before the change is to take place.
If the change of date causes the student(s) to have less than nine months
to finish the current year’s material, you must explain how they intend to
compensate for the shorter time.
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Frequently Asked Questions
• Can someone audit EfM?
Auditing is not allowed. Only enrolled students and mentors are to be members of an EfM group.
• Who can be a mentor of an EfM group?
A person must be trained and accredited as a mentor before enrolling a new EfM group or becoming
mentor of an existing group. (See “Training,” page 9.)
A person whose accreditation has expired for three or more years must attend training before registering a new EfM group or becoming mentor of an existing group. (See “Training,” page 9.)
A person whose accreditation has expired for 18 months to three years may become mentor if he or she can attend training within three months. No honoraria will be paid until
the training is completed. (See “Training,” page 9.)
• How often must a mentor return for training?
Mentors must attend training every 18 months. (See “Training,” page 9.)
• Is an honorarium taxable income?
An honorarium must be paid and reported as income of the individual. (See “Honoraria,” page
31.)
• How is an honorarium paid?
An honorarium is paid by direct deposit. (See “Honoraria,” page 31.)
• When may honoraria be withheld?
Honoraria may be withheld if the re-enrollment forms, confirmation of returning students form, and
group status reports are not returned by the stated deadline, or if the mentor’s accreditation expires
and he or she does not make arrangements with his or her Registration Specialist. (See “Accountability to the EfM Program,” page 9.)
• How many mentors may a group have?
A group may have no more than two mentors. (See “Enrolling an EfM Group,”
page 27.)
• Can a mentor also be a student?
Mentors may also enroll as students if the group has co-mentors. (See “Changing Mentors,” pages
45 and 46.)
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• What are the minimum and maximum numbers of students in an EfM group?
A minimum of six students is required to form an EfM group. The maximum is 12. (See “Enrolling an
EfM Group,” page 27.)
• Can a refund be paid to someone who never begins the program?
A full refund, less a $40 processing fee, is available if a student withdraws before beginning classes
and returns the unused books. No refund is available to students who pay the fee reduction rate. (See
“Refunds and Credits,” page 39.)
• When can a refund be made if a student withdraws?
A partial refund is available to students who withdraw within 30 days of starting the program. A portion
of the fee is kept so that the group remains financially viable. (See “Refunds and Credits,” page 39.)
• Who orders EfM materials for students and mentors?
It is the mentor’s responsibility to order materials for him- or herself as well as for the students by
completing and returning the appropriate order form. Materials are available only to registered mentors
and students. (See “Ordering Materials,” page 33.)
• When must a group status report be sent to the EfM office?
Mentors must complete and return a Group Status Report twice a year, due March 15 and November
15. (See “Group Status Report,” page 41.)
• What are the attendance requirements?
Regular attendance is required; 90% attendance is required to earned CEU. (See “Attendance,” page
40.)
• Can a student start the program in Years Two, Three, or Four?
Students must begin with Year One, chapter one, and complete each year in order regardless of prior
studies. (See “Adding Students Later, page 39).
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Promoting the Education
for Ministry Program
Letting people know about EfM and communicating effectively is extremely important. This section
of the manual provides some hints and some tools to help you with this. If you have questions or suggestions for this feature , please let us know.
Promotion is a continual process. In your parish you can advertise in:
church bulletins
church newsletters
public announcements
posters and signs
EfM is a very personal experience. Telling the story in many different ways both presents the program
and provides participants with an opportunity to express the importance of their experience. Here are
some ways to do this:
• Ask EfM students or graduates to talk about how EfM has affected their ministries in Sunday School, during a service, at a special meeting.
• Provide an opportunity to recognize publicly EfM students, especially those who graduate from the four years of study.
• Offer an opportunity for those who are in EfM or who have completed it to write about their
experience for church newsletters or for diocesan publications.
We have provided a sample announcement and handout on the following page that you can adapt for
your parish publications. You may wish to supply your own infomation to fit your local context.
We provide brochures, prospectus, posters, a promotional DVD or VHS tape upon request. Just let
us know what you need.
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Sample Announcement For Church Publications
Every baptized person is called to ministry. The Education for Ministry (EfM) program provides
people from all walks of life with the education “to be” Christians and to carry out their ministry. All
Christians need a Christian education which supports their faith and which prepares them to express
that faith in day-to-day events.
EfM is a worldwide program developed by the School of Theology of The University of the
South. It holds before us that the foundation for bringing Christ to the world lies in a church empowered by an active, theologically articulate laity.
Thousands of persons have completed this four-year program. Students enroll one year at a time,
can transfer almost anywhere in the USA and in many foreign countries, and can obtain 18 Continuing Education Units per year by participating.
For more information, including a prospectus or brochure, contact _____________ at _________
___.
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EfM
EDUCATION FOR MINISTRY
A program of theological study by extension from the School of Theology of
The University of the South, Sewanee, Tennessee, available at _ ____________
•Small seminar groups in size from 6 to 12 students
•Trained mentors and thought-provoking texts
•Theological reflection practiced regularly
•Prayer and worship in a community of study
•Four years committed one year at a time, containing studies of:
The Old Testament
The New Testament
Church History
Theological and Moral Choices
********************************************************************
I’m interested in EfM as a student (
) or as a mentor (
)
Name:_ _______________________________________________
Address:_______________________________________________
City:___________________________ State:_ ____ Zip:_ _______
Telephone:_____________________________________________
Parish:_ _______________________________________________
Return this form to:___________________________________________
___________________________________________________________
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ESTABLISHING AND MAINTAINING
APPROPRIATE BOUNDARIES
Introduction
This article is adapted from a chapter of In Dialogue With Scripture, the Rev. Linda L. Grenz, editor,
Episcopal Church Center, New York, 1993. The first two paragraphs are adapted from a report of the
General Convention Committee on Sexual Education.
The author has been coordinator for Adult Education and Leadership Development for the Episcopal
Church. She is the Director of LeaderResources, a firm which provides training and educational materials to parishes and dioceses.
Because we live in a world where incidents of violence, hatred, and sexual misconduct are increasing,
the Church has a particular responsibility to clarify and maintain ethical and emotional boundaries
that make clear what is unacceptable behavior on the part of those called to positions of leadership.
Leadership is a gift of the Spirit that can only be exercised effectively in an environment of trust. As
the Gospel witness makes abundantly clear, “From everyone to whom much has been given, much will
be required; and from the one to whom much has been entrusted, even more will be demanded.” (Luke
12:48)
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2006
56
ESTABLISHING AND MAINTAINING
APPROPRIATE BOUNDARIES
by Linda L. Grenz
Since trust is so fundamental to the well-being of the Christian community,
Christian people have the right to expect that those they choose as leaders (both
lay and ordained) understand and are committed to standards of behavior that are
trustworthy. In receiving the sacrament of baptism, we enter into a sacred covenant
in which we pledge to live lives that “seek and serve Christ in all persons” and
to “respect the dignity of every human being.” When this solemn trust is broken
through some form of physical, emotional, or sexual misconduct or abuse, not
only is someone’s dignity diminished and their well-being seriously harmed, but
also harm is done to the community of faith. Where there is no trust, there can be
no community.
One of the responsibilities that comes with the power given group leaders is to establish and maintain appropriate interpersonal boundaries. A boundary
defines what is and is not appropriate or comfortable behavior. Boundaries are
violated when someone says or does something that another person feels is offensive, frightening, disrespectful or injurious. A boundary violation can be verbal
or physical.
Some behavior, often done with children and seen by adults as “fun,” is,
in fact, abusive. Pushing or throwing someone into a pool, tossing a child into
the air, even swinging a child by his or her arms can frighten and physically hurt
a child. Physically disciplining a child may cause physical or emotional injury,
offend the child’s parent or guardian, and may make the disciplinarian liable to
civil suit or prosecution under state child abuse laws.
Teasing someone or using a “nickname” that the person does not like can
be painful; children and teenagers are especially vulnerable, as they often tease
each other. It is important that adults not join in the teasing—or, on the other hand,
to talk about children as if they weren’t present—and that they help children learn
how to establish boundaries and how to respect each other’s boundaries. “Innocent” behaviors among children that are given tacit approval by adults can grow
into not-so-innocent behaviors. Children who do not respect the boundaries of
other children can become teenagers and adults who continue to tease, ridicule,
tickle, punch, and jump on people; bigger and more powerful, their disrespect for
other’s boundaries becomes more dangerous.
With children or adults it is easy to misjudge either the physical impact of
a “tap on the arm” or the emotional impact of being forced to do something the
person fears or that causes him or her embarrassment. Often no one intends to
harm another person by repeatedly urging them to sing or dance or participate in
a game or answer a question. Sometimes this is done in the spirit of “good fun” to
encourage participation. But pushing people to do that which embarrasses them is
harmful. A simple norm to observe in all cases is “when in doubt, don’t do it.”
Physical or
Emotional
Boundaries
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The Dynamics of
Transference
2006
Members of small groups often experience love, acceptance, and support
from each other, sometimes at a depth that is new to them. Group leaders are
usually given considerable power. These conditions provide an environment for
romantic and/or sexual feelings to develop among group members and the leader.
Problems can and usually do develop when those feelings are acted on.
It is important for group leaders to both act appropriately and protect
themselves from inappropriate behaviors or the appearance of impropriety. So,
for example, never be with children or teenagers without another adult present. If
someone always seems to come early to the group meeting and to stay late afterwards, ask someone else to stay with you so no one individual is with you alone. If
the behavior persists, tell the person involved that this behavior is uncomfortable
for you.
Following several guidelines will prevent most sexual misconduct: do
not date any group member; never touch a group member sexually in any way;
do not give prolonged hugs or call someone “honey,” “babe,” “sweetheart,” etc.;
do not make excessive or inappropriate comments about clothing or physical
appearance.
You never know someone’s background; words and behaviors can trigger
powerful painful memories for those with prior physical, emotional, or sexual
abuse. Or they can be misunderstood or misinterpreted. Treat each group member
with equal respect and dignity and avoid even the appearance of impropriety.
The group leader may become the focal point for group members’ emotions, both negative and positive. Often this has nothing to do with who the leader
is or what the leader has said or done. Members of groups sometimes project
feelings from other relationships (often in the past) onto the group leader. So, for
example, someone who had an authoritarian parent may perceive the group leader
as being authoritarian, even when she is not acting in authoritarian ways. Or the
group member may seek the love he did not receive from a parent or significant
person in his life and so perceives the group leader as having a “special love”
for him. A group member may become excessively angry or approval-seeking or
may “fall in love” with the group leader. In many cases, these emotions are being
“transferred” from another relationship.
It is best if the group leader can recognize and understand that people may
be reacting to the role rather than the person in the role. If someone’s reactions
to the leader seem to be disproportionate to the situation or don’t match what
is actually happening, it may be transference. Also, the leader may experience
transference when the leader’s feelings from another relationship are triggered
by the dynamics in the group and transferred to a group member.
The leader needs to take care not to get “caught” into the other person’s projection and, for example, begin fighting with the person who is angry or begin
“parenting” the person who seeks parental approval. Listen to the anger and acknowledge it. Then invite the group to refocus on the passage or question being
discussed. Rephrase approval-seeking questions directed to the leader and invite
the group to respond to the issue raised by the question or comment. Avoid answering questions directed to the leader as the “expert” (parent figure), and don’t
support dependency by responding to repeated requests for rides, a loan of money
or books, or extra time to talk after the meeting.
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It is natural to want to be helpful, but be alert as the leader for repeated or
increasingly demanding requests for specific “help” from you and you only. If
you experience difficulty, seek the assistance of someone with experience and
training in group leadership to help you reflect on your response to the situation
on an ongoing basis. Having someone outside of the group help you reflect on
your behavior often prevents troublesome situations from becoming serious.
Within the Christian community, it is everyone’s responsibility to hold one
another accountable for appropriate behaviors. Within a small group, the group
leader especially is responsible to make sure that the group members respect each
other’s boundaries and to create an atmosphere in which each group member can
feel safe. Failure to do so makes the leader and community accomplices to the
inappropriate behavior.
Help prevent problems by asking the group to establish norms for how they
will interact. Ask group members to identify behaviors they experience as offensive, frightening, or disrespectful, then ask the group to agree that they will
respect those boundaries. This does not mean that everyone needs to agree that
any given behavior is problematic to them. It means that out of respect for each
other all will agree to avoid those behaviors. The group can add other behaviors
as they arise and are agreed upon.
If someone says or does something that violates a boundary, the best way to
respond is to tell that person directly using clear “I-statements.” For example, you
might say, “When you told the joke about such and such, I was offended. Please
don’t tell jokes like that again.” If this does not stop the behavior, you may need
to restate your feelings and add a consequence: “If you persist in telling such
jokes, I will [insert whatever you have decided is a consequence you are willing
to deliver].” If the behavior or comments are directed to another group member,
you may also want to discuss the situation with that person and encourage him/her
to speak to the offending person.
Normally, this process will take care of any serious problems. However, if
you find someone who is adamant in continuing an offensive behavior, the group
may need to ask that person to leave the group. You’ll find it helpful to confer
with an uninvolved clergy person or trained group leader to help identify other
options before you do this, but if someone’s behavior is so offensive that other
group members cannot participate openly, freely, and in safety, then the offending
person needs to experience a concrete consequence for his or her behavior. Christians often tolerate highly inappropriate behaviors on the assumption that this is
“being nice to others.” In many cases, this type of “being nice” is not helpful to
anyone and may, in fact, lead to harmful behavior against current group members
as well as others in the future.
It is important to understand that the one offended is the person who decides
what is offensive to him or her. It does not matter if the offender or other group
members agree. It does not matter if others have used that expression or told that
joke or behaved in that way before with no consequences. What matters is that
someone was offended.
The offender needs to apologize and commit to not repeating the offensive
speech or behavior. If necessary, ask the person to clarify exactly what he or she
found offensive. Trying to justify or explain the behavior only adds insult to injury;
Handling
Inappropriate
Behavior
59
2006
Issues of
Confidentiality
2006
seek to understand that person’s boundaries and make an honest effort to respect
those boundaries, even if you do not agree with them.
The group leader has a special responsibility to ensure that any child or teenager
who has been physically, emotionally or sexually abused receives appropriate care
from professionals, even if the abuse was a one-time or limited encounter. You can
help obtain such care by informing clergy, state child-protection services, police,
doctor, lawyer, the child’s parents, guardian, or teacher. Many professionals are
required by law to report such abuse to the authorities; all adults have a moral
obligation to protect those who are vulnerable.
A teenager or adult of any age who has been violated also needs to receive appropriate care. Remember that older adults are neglected or abused by caregivers
and that even a mature adult is usually harmed in a romantic or sexual relationship
with a group leader (or teacher, pastoral-care giver, clergy person, etc.) and will
need professional help to heal. The offender should never be involved in caring
for the child, teenager, or adult he or she has violated, even if the offender is
ordained or a professional in the field.
If the violation is between group members, the leader’s role is to support
the offended or abused member, help him or her (and the group if it becomes a
group issue) confront the perpetrator, help the perpetrator accept responsibility
for his/her actions, and facilitate reconciliation. If the situation is fairly minor,
you may be able to handle it yourself. However, if serious or criminal behavior
is involved, always seek help. If you have any concerns about how to handle a
given situation, seek the counsel of a trained person.
Please be aware of the difficulties caused by telling others about serious misconduct but requesting them to keep it confidential. The request for confidentiality may place them in legal jeopardy (for example, if they are required to report
child abuse). It may cause great anguish for those who may want to keep the
confidence but also want to protect the person being abused or feel an obligation
to intervene.
If your group is going to establish confidentiality as a norm, be clear that this
means group members will not “gossip,” but clarify that confidentiality does not
mean keeping inappropriate secrets. You or others in the group may need to seek
assistance if people discuss situations that are beyond the capabilities of the group
and its leader. Even in a confidential environment, someone relating stories of
abuse or harassment should be told that assistance is being sought and be invited
to go with the leader or group member seeking the assistance.
It is not appropriate to use “confidentiality” or confession as a way to avoid
taking responsibility for one’s actions or to avoid intervening to stop abuse or
misconduct. Other Christians are available to help offenders face the consequences
of their actions or to help each other stop abusive behaviors. Asking them to “keep
a secret” when that is inappropriate makes them an accomplice to the misconduct
or abuse.
If someone chooses to make a sacramental confession in a situation with
criminal or legal implications, remind them that absolution is given provided that
both amends have been made and amendment of life has been begun. Making
amends means taking responsibility for any legal or criminal consequences of
one’s actions before seeking absolution.
60
Often in the course of healthy group interaction, group members may talk
about abuse or harassment that has occurred or is occurring in their lives outside
of the group. The leader and group members need to take care not to play the
therapist role. Listen to the person but avoid giving advice or moralizing. Affirming or reassuring him or her and helping the person find help if it is needed are
appropriate group-leader roles.
Two guidelines are very important for a group in a situation of misconduct or
abuse. One is that any complaint be taken seriously and dealt with promptly. The
second is that you and the group do not get caught in keeping secrets. Most sexual
misconduct becomes seriously harmful when the person receiving unwanted attention or abuse is ignored and when the behavior is kept secret. It is important for
us, as Christians, to find ways to confront sexual misconduct and abuse in ways
that quickly and firmly say, “No, this behavior is not acceptable and will not be
tolerated.”
These situations are not opportunities to become moralistic or to indulge feelings of superiority. Excessive moralistic “preaching” often drives the perpetrator
into deeper denial, away from accepting responsibility for his or her action and
even away from the community in which they can be held accountable.
If the group leader (lay or ordained) engages in a romantic or sexual relationship
with a group member or in any behavior that has criminal or civil consequences,
the leader’s relationship with the group has been harmed. In many cases the
leader may not be able to rebuild the trust the group placed in the leader. Repeated
misconduct (sexual or otherwise) and major violations indicate a need to remove
oneself or be removed from all leadership positions. This does not necessarily
mean removing that person from the community. If at all possible the individual
and community need to find ways to be reconciled and live together again. This
may be extremely difficult, but repentance, forgiveness, and reconciliation are
part of being a Christian community.
Sometimes extra safeguards may need to be established. For example, known
pedophiles (adults who have had sexual contact with children) and psychopaths/
sociopaths (who do not know right from wrong and feel no guilt) need to be in
a covenanted relationship with members of the larger community who will help
them control their behaviors. This is difficult, but can be done. The community has to make sure that the individual with uncontrollable behaviors
(e.g., having sex with children/youth or pathological lying) always has someone
with him or her while in the community, and that a significant number of people
are able to be consistent in being absolutely honest with the person about his or
her behavior while yet being accepting of the person. Pedophiles and sociopaths
need this kind of “buddy system” to function appropriately in the community and
to enable the community to be comfortable with and accepting of the person.
The assistance of an experienced group leader or a clergy person will be needed
to help determine how to help the group members be reconciled. Recognize that
reconciliation may be difficult, even impossible for some persons, and that it may
take a very long time. Broken relationships, distrust, pain, and anger are consequences of violating boundaries. Skipping over, rushing through or denying the
feelings will block healing and make any attempted reconciliation superficial.
Handling a
Group Leader’s
Misconduct
Reconciliation
61
2006
It may be appropriate for the offender to participate in “The Reconciliation of
a Penitent” (Book of Common Prayer, p. 447ff.) in the context of the group, but
make sure that the offender, the group members, and the injured person are all
ready to participate. There is a danger of subtly pressuring the injured person to
be reconciled to the offender because it makes everyone feel better. The injured
person determines what he or she needs to heal and when he or she is ready for
reconciliation. A trained lay person or clergy person who is not part of the group
can assist the group and the leader in discussing the situation and assessing readiness for reconciliation.
The Christian community must provide clear boundaries (“This is not acceptable behavior”); enforce those boundaries (“You cannot be a leader” and “We will
notify and cooperate fully with the authorities”); support the injured person in
their healing; expect confession, making amends, and amendment of life of the
offender; and develop ways of enabling the reconciliation of all persons involved.
This process needs to be open, honest, and loving, and yet very serious. It will
take time and tears. It will be painful for many. But it can be both healing for the
community and individuals and also helpful for others to see how they too can
acknowledge their sins, make amends, seek amendment of life and be forgiven.
“All have sinned and fall short of the glory of God” (Romans 3:23). The
Church recognizes the sinfulness of all of us, the potential each of us has to break
the relationship between ourselves and God, each other, and the creation—and
even to break apart from our own being. The basic elements of the service for
“The Reconciliation of a Penitent” are helpful in any situation.
CONFESS OUR SIN: Recognize and acknowledge honestly before God and
other Christians what you have done; feel the guilt and sorrow that comes with
seeing the pain you have caused; accept responsibility for your actions.
MAKE AMENDS: Do whatever you can to “make it right” for those impacted
by your action; apologize, pay for therapy or for pain and suffering; resign from
a position of leadership; spend time in prison.
SEEK AMENDMENT OF LIFE: Do whatever is necessary to make sure that you
do not repeat the behavior again; participate in therapy, join a self-help group;
take medication; remove yourself from situations of temptation, change jobs,
change your lifestyle.
ACCEPT FORGIVENESS: Receive forgiveness as a gift and rejoice in it; be
healed; embrace wholeness; bear witness to God’s love.
Whether the situation in your group is that of physical, emotional, or sexual
misconduct, these four things provide the basic elements needed for reconciliation
and wholeness.
2006
62
GUIDELINES FOR LEADING GROUPS
1) It is the leader’s responsibility to ensure that the group is a safe place for
all group members.
2) The leader’s role is to help group members respect the integrity and privacy
of each person both physically and emotionally.
3) The leader’s job is to lead the group, not to take care of group members;
the leader is not a counselor or therapist in this setting, even if the leader is
a trained therapist.
4) The group needs to keep what is said in the group confidential. This does
not mean keeping inappropriate secrets. If intervention or assistance is
necessary, confidentiality means telling the person that you will seek help and whom you will speak to, and, preferably, taking the person with you.
5) If you do not know how to handle a situation, seek professional assistance.
6) Invite people to respond to questions but make it easy for people to “pass” on responding to any questions they choose not to address.
7) Do not allow any adult to be alone with a child or teenager; avoid even the appearance of impropriety with either children or adults.
8) Avoid excessive or inappropriate comments about clothing or physical
appearance.
9) It is not appropriate to tease someone, call names or yell at someone, tell offensive jokes, use sarcasm, or insult someone.
l0) It is not appropriate to physically discipline a child or even to touch or hold a child who doesn’t want to be touched (except to gently restrain a child for safety reasons).
11) It is never appropriate to touch a member of a group sexually in any way.
12) It is not appropriate to date any group member, no matter who initiates it.
13) Prolonged hugs are not appropriate.
14) Calling someone “honey,” “babe,” “boy,” etc. is not appropriate.
15) The person who is offended defines what is offensive; that person has a right to establish his
or her own boundaries and have them respected by
others. This includes children.
16) Encourage group members of all ages to say “no” clearly to anything said or done to them that they find abusive, offensive, frightening, demeaning, or disrespectful.
63
2006
DEFINITION OF SEXUAL MISCONDUCT
The following definitions of sexual misconduct are currently used by the
Episcopal Church Insurance Corporation. Violating these boundaries harms the
people involved, may make you and the church liable for costly civil damages,
or may even make you liable to criminal prosecution. It is useful to occasionally
review these definitions to increase one’s sensitivities to behaviors that may be
inappropriate. A group leader, lay or ordained, is a volunteer mentor in a pastoral
relationship with a group member and thus is included in these definitions.
SEXUAL MISCONDUCT MEANS ANY:
a. sexual abuse or sexual molestation of any person, including but not
limited to any sexual involvement or sexual contact with a person who is a
minor or who is legally incompetent; or
b. sexual harassment in a situation where there is an employment, mentor, or
colleague relationship between the persons involved, including but not limited
to sexually-oriented humor or language; questions or comments about sexual
behavior or preference unrelated to employment qualifications; undesired
physical contact; inappropriate comments about clothing or physical appearance; or repeated requests for social engagements; or
c. sexual exploitation, including but not limited to the development of or the
attempt to develop a sexual relationship between a cleric, employee, or volunteer and a person with whom he/she has a pastoral relationship, whether or
not there is apparent consent from the individual.
2006
64
Compendium of Forms
Mentor/Co-Mentor Enrollment & Letter of Agreement
Co-Mentor Status
IRS Form W-9
Materials Order
(CLSM Appendix B-1)
Enrollment for New Students, Re-entry, and Transfer
Sample Re-enrollment Form
Sample Group Status Report
Refund Request
2006
65
2006

Welcome Mentor Contacts - Education for Ministry

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