This is a form of mine that will take about 7 minutes to fill out online and that will be given to people in many countries. You may find it interesting to get the results.
Saturday, April 27, 2019
Retirement Survey
This is a form of mine that will take about 7 minutes to fill out online and that will be given to people in many countries. You may find it interesting to get the results.
Tuesday, April 23, 2019
Packing for Retirement
It's possible that the Scouts did it to me. Whenever I go on a trip now, especially on an airplane, the intricacies of packing take up a great deal of time in imagining, shopping, and sorting through the things of my life to find the perfect fit to the variables of airline regulations, airplane discomfort, lightweight traveling, and contingencies of all types. What if I have to sleep on the floor at Heathrow? Will I actually use the umbrella? Will this bag make me look too nerdish? Dare I wear the baseball cap? At the moment, I really am spending way too much time packing for my first trip to South Africa. Separate camera?
Of course, since my sabbatical is a reflective experience, I will turn this innocuous habit into a deep and meaningful analogy that has dark overtones.
Of course, since my sabbatical is a reflective experience, I will turn this innocuous habit into a deep and meaningful analogy that has dark overtones.
Be prepared! That's the Boy Scout's marching song
Be prepared! As through life you march along
- Tom Lehrer
It's not really anxiety, but it certainly is a desire to manage the future, insofar as that is possible. Luckily for all of us, there is a whole pack of money managers who want us to be very concerned about our financial futures. It's all about imagining how life will be for us. Closer to the kids? Less stuff? Do I like a warmer climate enough to move? How important are my friends to me?
"Hope for the best and prepare for the worst" (The Tragedie of Gorbuduc) is never more relevant than when we are getting ready to travel, or, as it turns out, retire.
Monday, April 22, 2019
Arrhythmia
The first day of my sabbatical!
Played squash with Andy Chestnut at 8 am! No loafing around for me. After squash we checked in about the next time we would play, as usual. But it hit me that my schedule is completely different. Monday was about the only day that really worked for morning squash and now any day was good. The normal weekly rhythms of my life that I have beat for the last decade are now suspended.
No matter how the other meetings happened, there were always the weekly meeting that happened come hell or high water:
I could play squash every day! Hmm. Sounds a little compulsive. How much squash do I want in my life? Will I have to decide that about everything? With no schedule, I have to figure out priorities and even what it is that I actually like. Maybe I could take up golf! Never had time for it before since it's a longish thing. Nah. Don't really like golf. Pace is too slow. But here is my point, I have to rethink who I am and what I like given new ideas about the weekly cycles of time. More writing? More Guild Wars 2? More napping? Get a dog? Too many decisions. Work is easier.
Played squash with Andy Chestnut at 8 am! No loafing around for me. After squash we checked in about the next time we would play, as usual. But it hit me that my schedule is completely different. Monday was about the only day that really worked for morning squash and now any day was good. The normal weekly rhythms of my life that I have beat for the last decade are now suspended.
No matter how the other meetings happened, there were always the weekly meeting that happened come hell or high water:
- Tuesday staff meetings
- Thursday early morning bible studies
- Sunday worship services
I could play squash every day! Hmm. Sounds a little compulsive. How much squash do I want in my life? Will I have to decide that about everything? With no schedule, I have to figure out priorities and even what it is that I actually like. Maybe I could take up golf! Never had time for it before since it's a longish thing. Nah. Don't really like golf. Pace is too slow. But here is my point, I have to rethink who I am and what I like given new ideas about the weekly cycles of time. More writing? More Guild Wars 2? More napping? Get a dog? Too many decisions. Work is easier.
Wednesday, April 10, 2019
Stages with Ages
Hinduism has a rather clear notion of stages of life and the different things that go on. Here's a fun bit from HAFsite about it. Get ready for more Sanskrit and references to Hindu scripture than you are used to:
Hindu philosophy traditionally observes four stages of life. These stages are known as ashramas. The idea is to provide structure and guidance for daily life, though most Hindus today only follow the first three stages. Sometimes you will see specific ages put forth corresponding with each stage however in practice, especially in contemporary times, there is considerable variation of the age associated with each stage.
Brahmacharya is the first stage of life. It is the student stage of life, preparing for success in later stages of life. Individuals should also gain religious training, in order to lay the foundation for spiritual practice. Traditionally, education started somewhere between 5 and 8 years of age, continuing to age 14 to 20. Hindu scriptures specifically mention education for both boys and girls. In the modern era this is the period up through college, vocational training, etc., prior to establishing a family. Brahmacharya also refers to one of the yama (core ethical principles of Hinduism). Here the term refers to a mode of behavior: traditionally understood to mean celibacy, but sometimes more liberally interpreted to mean self-restraint and moderation (and in later stages of life, faithfulness in romantic relationships). Regardless of interpretation,this meaning of brahmacharya is a value idealized for this beginning stage of life.
The second stage is called Grihastha. Know as the “householder” stage, it follows what most people do naturally after leaving school: Maintaining a home, having a family. Though some people choose to forgo having children and/or remain single, for one reason or another, most Hindus choose to practice their spirituality while raising families. Marriage is given a high priority in Hindu culture, and there is much in Hindu scriptures detailing how to make marriage as successful as possible. Individuals are encouraged to produce and distribute wealth (fulfilling the goal of artha) and experience pleasure (kama), while acting ethically (dharma). In essence, though the exact details of how this is done may be different, individuals try to be a supportive family member and productive member of society. This period extends through the most external productive period of our lives, up until any children have completed their education and we’re ready to transition into the subsequent stages.
Vanaprashta is the third stage. It begins after individuals fulfill their obligations to their families. In ancient times, once reaching this stage people would start detaching themselves from family life and the pursuit of material ends by moving to the forest time to devote more of their time to spiritual practice, living among other seekers of solace, knowledge, peace, and freedom. Most people have stopped retiring to the forest, instead choosing to spend more time giving back to their communities, as they deepen their spiritual practice. Hindus may do this by volunteering, reading scriptures and going on pilgrimage, and, for some, spending time in ashrams. The goal is to devote oneself to spiritual practice with a commitment to seva (selfless service) and in pursuit of moksha (liberation).
The fourth stage is Sannyasa, renunciation. There are two traditional entry points into this stage of life. Those few Hindus who from an early age have a calling or want to live an entire life immersed in scriptural study and a monastic lifestyle under the direction of a guru, exclusively pursuing the goal of moksha, enter into this stage at a young age. Other Hindus, who have lived a more traditional life enter into a period of renunciation following stages two and three. In both cases, in their own way, having fulfilled all prior obligations, a person is free to devote themselves entirely to spiritual growth. A sannyasin (women renunciates are called sannyasini) lives a very simple life, subsisting on a minimum of material possessions and devoting themselves to nonviolence. The goal is to attain liberation attain liberation from the cycle of birth and rebirth.”
Not sure this how this translates into an America view of life, especially Sannyasa. If I were to list the stages of American life:
Student - learns and parties
Family and Career - work! procreate! get busy!
Retired - laid back, gently family oriented, earned rest
Hindu philosophy traditionally observes four stages of life. These stages are known as ashramas. The idea is to provide structure and guidance for daily life, though most Hindus today only follow the first three stages. Sometimes you will see specific ages put forth corresponding with each stage however in practice, especially in contemporary times, there is considerable variation of the age associated with each stage.
Brahmacharya is the first stage of life. It is the student stage of life, preparing for success in later stages of life. Individuals should also gain religious training, in order to lay the foundation for spiritual practice. Traditionally, education started somewhere between 5 and 8 years of age, continuing to age 14 to 20. Hindu scriptures specifically mention education for both boys and girls. In the modern era this is the period up through college, vocational training, etc., prior to establishing a family. Brahmacharya also refers to one of the yama (core ethical principles of Hinduism). Here the term refers to a mode of behavior: traditionally understood to mean celibacy, but sometimes more liberally interpreted to mean self-restraint and moderation (and in later stages of life, faithfulness in romantic relationships). Regardless of interpretation,this meaning of brahmacharya is a value idealized for this beginning stage of life.
The second stage is called Grihastha. Know as the “householder” stage, it follows what most people do naturally after leaving school: Maintaining a home, having a family. Though some people choose to forgo having children and/or remain single, for one reason or another, most Hindus choose to practice their spirituality while raising families. Marriage is given a high priority in Hindu culture, and there is much in Hindu scriptures detailing how to make marriage as successful as possible. Individuals are encouraged to produce and distribute wealth (fulfilling the goal of artha) and experience pleasure (kama), while acting ethically (dharma). In essence, though the exact details of how this is done may be different, individuals try to be a supportive family member and productive member of society. This period extends through the most external productive period of our lives, up until any children have completed their education and we’re ready to transition into the subsequent stages.
Vanaprashta is the third stage. It begins after individuals fulfill their obligations to their families. In ancient times, once reaching this stage people would start detaching themselves from family life and the pursuit of material ends by moving to the forest time to devote more of their time to spiritual practice, living among other seekers of solace, knowledge, peace, and freedom. Most people have stopped retiring to the forest, instead choosing to spend more time giving back to their communities, as they deepen their spiritual practice. Hindus may do this by volunteering, reading scriptures and going on pilgrimage, and, for some, spending time in ashrams. The goal is to devote oneself to spiritual practice with a commitment to seva (selfless service) and in pursuit of moksha (liberation).
The fourth stage is Sannyasa, renunciation. There are two traditional entry points into this stage of life. Those few Hindus who from an early age have a calling or want to live an entire life immersed in scriptural study and a monastic lifestyle under the direction of a guru, exclusively pursuing the goal of moksha, enter into this stage at a young age. Other Hindus, who have lived a more traditional life enter into a period of renunciation following stages two and three. In both cases, in their own way, having fulfilled all prior obligations, a person is free to devote themselves entirely to spiritual growth. A sannyasin (women renunciates are called sannyasini) lives a very simple life, subsisting on a minimum of material possessions and devoting themselves to nonviolence. The goal is to attain liberation attain liberation from the cycle of birth and rebirth.”
Not sure this how this translates into an America view of life, especially Sannyasa. If I were to list the stages of American life:
Student - learns and parties
Family and Career - work! procreate! get busy!
Retired - laid back, gently family oriented, earned rest
Tuesday, April 9, 2019
Parsing Relationship from Responsibility
This little note that follows sounds a little formal, but I wanted to be clear about some expectations.
While I am on sabbatical, I continue to be the President of Consistory and reserve the right to exercise that office. That being said, I trust and support Daniel Carlson, Vice President of Consistory, to preside in my absence and will support his authority on consistory and with the staff. I will not be in pastoral contact with church members or solicit engagement with weddings or funerals. I am not the first line of inquiry on these anyway. It is possible that I would agree to participate in a funeral if Daniel asked me because of a family request.
My absence is neither an exile nor a retirement and while I do not plan on exercising authority, formal or informal, I may be present for use of my personal office or copying for my research or community efforts the church might normally provide copying services for. Other than these periods, my office will be locked.
I will remain active in Habitat for Humanity as the President and on the SUNY Schenectady board as Vice-Chair. I will exercise restraint in my activities with Rotary, the Library board, and political events.
I will continue to maintain social relationships, including, but not limited to, squash, meals, parties, and such. I do not plan on entering into discussions or drama about events in the congregation. I will maintain professional relationships with other clergy, including a small support group. I do not plan on attending governance meetings in either denomination.
I will be available on a limited basis for answering questions but will not be answering email and text with any alacrity unless the word ‘urgent’ appears in the subject or content. So please don’t use the phrase ‘not urgent’ since I will be filtering messages using this keyword.
In order to facilitate my re-entry, I anticipate attending a staff meeting or two in August.
As a part of my reporting and enacting my research, I anticipate starting a small group for discussion and support of pre and post retirement issues that will meet regularly at the church staring in October of 2019.
While I am on sabbatical, I continue to be the President of Consistory and reserve the right to exercise that office. That being said, I trust and support Daniel Carlson, Vice President of Consistory, to preside in my absence and will support his authority on consistory and with the staff. I will not be in pastoral contact with church members or solicit engagement with weddings or funerals. I am not the first line of inquiry on these anyway. It is possible that I would agree to participate in a funeral if Daniel asked me because of a family request.
My absence is neither an exile nor a retirement and while I do not plan on exercising authority, formal or informal, I may be present for use of my personal office or copying for my research or community efforts the church might normally provide copying services for. Other than these periods, my office will be locked.
I will remain active in Habitat for Humanity as the President and on the SUNY Schenectady board as Vice-Chair. I will exercise restraint in my activities with Rotary, the Library board, and political events.
I will continue to maintain social relationships, including, but not limited to, squash, meals, parties, and such. I do not plan on entering into discussions or drama about events in the congregation. I will maintain professional relationships with other clergy, including a small support group. I do not plan on attending governance meetings in either denomination.
I will be available on a limited basis for answering questions but will not be answering email and text with any alacrity unless the word ‘urgent’ appears in the subject or content. So please don’t use the phrase ‘not urgent’ since I will be filtering messages using this keyword.
In order to facilitate my re-entry, I anticipate attending a staff meeting or two in August.
As a part of my reporting and enacting my research, I anticipate starting a small group for discussion and support of pre and post retirement issues that will meet regularly at the church staring in October of 2019.
Monday, April 8, 2019
Introduction
This is the first of the series of posts about and on my sabbatical. I will write about my travels and my interviews as I talk to people in very different settings about how they transition to new styles of work and leisure as the get a little older. You are welcome to comment.
Here is the formal proposal:
What is a sabbatical? A sabbatical is a time to focus in-depth on things that are important to a person's work and life with the church. Sabbaticals for pastors are highly recommended in order to renew the calling and creativity of our spiritual leaders. Such sabbaticals should include intentional times for reflection, rekindling the spirit, and deepening spiritual life and family relationships.
Why should we give our pastor a sabbatical? A congregation should arrange for a pastor's sabbatical because it's biblical, and because both the pastor and the church need it. The sabbatical year practiced by the Hebrew people was the final year in a cycle of seven years (Leviticus 25:3-4). It was also a time when the Hebrew people had the opportunity to renew their trust in God as the provider of all of their needs, even during the time when they did not labor.
After a pastor has served a congregation for five years or more, they have a tendency to take God and one another for granted, often falling into frustrating patterns rather than finding a faithful and creative future. A sabbatical for the pastor can provide time to focus on reading, writing, preaching, and prayer, and forces members to exercise their ministries for the good of one another and the gospel.
How does the congregation benefit? In a video presentation entitled Why You Should Give Your Pastor a Sabbatical, Roy Oswald says, "Granting a sabbatical leave to a pastor becomes a great way for congregants to once again claim certain roles within a congregation that correspond with the gifts they have been given by God."
How to we start planning for a sabbatical? Sabbatical planning should include the church as well as the pastor. Some churches have found that forming a sabbatical committee is a good way to work together. The following suggestions for sabbatical planning are endorsed by the Reformed Church in America:
--Adapted from Minutes of General Synod 1987, pp. 203-204
Sabbatical Leave is an extension of the Biblical concept of a Sabbath day and a Sabbath year for renewal. It is both an act of faith that God will sustain us through a period of reflection and changed activity and an occasion for recovery and renewal of vital energies.
Sabbatical Leave is recommended for all full-time pastors and educators serving churches, who have served in their present position for six (6) continuous years. The recommended length of the Sabbatical Leave is three (3) months. Accrued vacation time and study leave may be attached to the Sabbatical Leave. It is further recommended that this Sabbatical Leave be built into the Call Process. Upon completion of the Sabbatical Leave, the incumbent pastor/educator would normally continue serving the same congregation for a period of at least four times the length of the Sabbatical Leave plus accrued vacation time. In addition, Congregations may limit Sabbatical Leave to one staff person per year, in multiple staff situations.
Upon approval by the Session in the year prior to the Sabbatical Leave, the Plan shall be forwarded to the churches Committee on Ministry for their review and recommendation. Included in this Plan will be the church’s plan for pastoral/educator services during the period of the Sabbatical Leave.
At the completion of the Sabbatical Leave, the pastor/educator should present to the next regular meeting of the church Session, a written report of activities and findings. This report also will be sent to the Committee on Ministry immediately following up the Session meeting when it is presented.
Funding
The employing church will continue the pastor/educator salaries, pension/major’ medical benefits, book allowance, and, at the direction of the Session, auto and continuing education allowances at the same level as those in effect at the time of the Sabbatical Leave.
The employing church will also contract for substitute pastor/educator services during the period of the Sabbatical Leave. Although on the face of it, the Sabbatical Leave may seem like yet another financial burden for the local congregation to bear, it is crucial for Session and congregation to recognize the long-term benefits they as a church will reap from granting Sabbaticals. For example, ministers/educators who have the opportunity to examine issues of professional growth and development as ministers within an existing pastorate are more likely to stay more years in a particular call. The sabbatical provision conveys a sense of support and caring on the part of the calling church. It also offers an incentive to both ministers and educators to commit to and think in terms of longer years of service in a particular church.
Clergy, churches, and presbytery are encouraged to set aside funds each year so that resources will be available during the time of Sabbatical Leave. Those churches that would have financial problems in providing for the Sabbatical Leave could consult with their Presbytery. In addition, those churches that could not secure lay leadership within their own congregations might consider using elders trained as Lay Pastors or Associate Pastors who might be willing to preach one Sunday without honorarium, etc.
Here is the formal proposal:
Levering’s Sabbatical
From FRC Personnel Policies
After every five years of employment, ministers may present a plan for extended study of two to four months to the consistory for approval. During this time, salary and benefits are continued. This leave replaces any other study leave for the year it is used.From the Classis of Schenectady
The Classis has no policy regarding study leave or sabbatical.From the General Synod of the RCA (1987)
To be successful, renewal and revitalization require congregation-wide initiatives led by consistories and other leadership groups within the church. But renewal rarely begins that way; renewal of a congregation most often blossoms from the renewal of a single person--the pastor. And many times, that personal renewal is fostered by a sabbatical.What is a sabbatical? A sabbatical is a time to focus in-depth on things that are important to a person's work and life with the church. Sabbaticals for pastors are highly recommended in order to renew the calling and creativity of our spiritual leaders. Such sabbaticals should include intentional times for reflection, rekindling the spirit, and deepening spiritual life and family relationships.
Why should we give our pastor a sabbatical? A congregation should arrange for a pastor's sabbatical because it's biblical, and because both the pastor and the church need it. The sabbatical year practiced by the Hebrew people was the final year in a cycle of seven years (Leviticus 25:3-4). It was also a time when the Hebrew people had the opportunity to renew their trust in God as the provider of all of their needs, even during the time when they did not labor.
After a pastor has served a congregation for five years or more, they have a tendency to take God and one another for granted, often falling into frustrating patterns rather than finding a faithful and creative future. A sabbatical for the pastor can provide time to focus on reading, writing, preaching, and prayer, and forces members to exercise their ministries for the good of one another and the gospel.
How does the congregation benefit? In a video presentation entitled Why You Should Give Your Pastor a Sabbatical, Roy Oswald says, "Granting a sabbatical leave to a pastor becomes a great way for congregants to once again claim certain roles within a congregation that correspond with the gifts they have been given by God."
How to we start planning for a sabbatical? Sabbatical planning should include the church as well as the pastor. Some churches have found that forming a sabbatical committee is a good way to work together. The following suggestions for sabbatical planning are endorsed by the Reformed Church in America:
- Each installed pastor is encouraged to negotiate an appropriate sabbatical leave with the consistory every five years.
- The length of the sabbatical leave may vary. A length of two to four months ought to be given serious consideration by both parties.
- During a sabbatical, salary and benefits shall continue to be paid as during normal service.
- Unusual expenses incurred during a sabbatical leave (cost of tuition, travel, etc.) are the responsibility of the minister, who may choose to use funds set aside for continuing education if the consistory agrees that this is appropriate.
- Provision for sabbatical leaves shall be included in the consistory's call to the minister. Appropriate provision in the annual budget shall be made to ensure that when a plan for a sabbatical is agreed upon, the funds for adjunct pastoral assistance (as needed) are available.
--Adapted from Minutes of General Synod 1987, pp. 203-204
From the PC(USA)
Definitions
Sabbatical Leave for pastors and church educators is a planned time of intensive enhancement for ministry and mission. Sabbatical Leave follows precedents in the academic community and among a growing number of private sector groups. This “extended time” is qualitatively different from “vacation’ or “days off.” It is an opportunity for the individual to strategically disengage from regular and normal tasks so that ministry and mission may be viewed from a new perspective because of a planned time of focus.Sabbatical Leave is an extension of the Biblical concept of a Sabbath day and a Sabbath year for renewal. It is both an act of faith that God will sustain us through a period of reflection and changed activity and an occasion for recovery and renewal of vital energies.
Sabbatical Leave is recommended for all full-time pastors and educators serving churches, who have served in their present position for six (6) continuous years. The recommended length of the Sabbatical Leave is three (3) months. Accrued vacation time and study leave may be attached to the Sabbatical Leave. It is further recommended that this Sabbatical Leave be built into the Call Process. Upon completion of the Sabbatical Leave, the incumbent pastor/educator would normally continue serving the same congregation for a period of at least four times the length of the Sabbatical Leave plus accrued vacation time. In addition, Congregations may limit Sabbatical Leave to one staff person per year, in multiple staff situations.
Planning for Sabbath Leave
To be eligible for a Sabbatical Leave, the pastor/educator shall present, in writing, to the Church session for their approval, a program (“The Plan”) of activity for the Sabbatical Leave at least six (6) months prior to the proposed beginning of the Sabbatical Leave. This program of activity and meditation shall include a detailed description of the plan, the goals to be achieved and the expected end-product(s), together with a personal statement as to why this Sabbatical Leave would be valuable for both the pastor/educator and the church.Upon approval by the Session in the year prior to the Sabbatical Leave, the Plan shall be forwarded to the churches Committee on Ministry for their review and recommendation. Included in this Plan will be the church’s plan for pastoral/educator services during the period of the Sabbatical Leave.
At the completion of the Sabbatical Leave, the pastor/educator should present to the next regular meeting of the church Session, a written report of activities and findings. This report also will be sent to the Committee on Ministry immediately following up the Session meeting when it is presented.
Funding
The employing church will continue the pastor/educator salaries, pension/major’ medical benefits, book allowance, and, at the direction of the Session, auto and continuing education allowances at the same level as those in effect at the time of the Sabbatical Leave.
The employing church will also contract for substitute pastor/educator services during the period of the Sabbatical Leave. Although on the face of it, the Sabbatical Leave may seem like yet another financial burden for the local congregation to bear, it is crucial for Session and congregation to recognize the long-term benefits they as a church will reap from granting Sabbaticals. For example, ministers/educators who have the opportunity to examine issues of professional growth and development as ministers within an existing pastorate are more likely to stay more years in a particular call. The sabbatical provision conveys a sense of support and caring on the part of the calling church. It also offers an incentive to both ministers and educators to commit to and think in terms of longer years of service in a particular church.
Clergy, churches, and presbytery are encouraged to set aside funds each year so that resources will be available during the time of Sabbatical Leave. Those churches that would have financial problems in providing for the Sabbatical Leave could consult with their Presbytery. In addition, those churches that could not secure lay leadership within their own congregations might consider using elders trained as Lay Pastors or Associate Pastors who might be willing to preach one Sunday without honorarium, etc.
Re-entry
Upon re-entry, it is strongly suggested that the clergy share with the entire congregation the details of the leave as well as reflections on its value and benefit. The re-entry process provides a great opportunity to reflect upon the benefits that resulted from the Sabbath Leave. Such expected benefits as:- Discovering the strength of lay leadership heretofore under-utilized
- New understandings of the concepts of mission between clergy and congregation
- Reaffirmation of calling to ministry on part of clergy and congregation with both being reinvigorated and rededicated to the work of God’s people.
- The ideal result would be for the congregation to see this period of time not just as the clergy’s Sabbath Leave but as the congregation’s Sabbath Leave.
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