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FALL 2024
Mentoring: Corporate Trend or Ministry Essential?
By Dr. Adrian Langdon, Director of Programs at the Leadership Centre of The Presbyterian College in Montreal, Que.
Last year, the Barna group report- ed that pastors are increasingly feeling lonely and isolated. This can lead to burnout as well as a “significant erosion of a number of well-being markers—includ- ing pastoral satisfaction, motiva- tion, support and emotional and mental health.” It was especially discouraging “to see few pastors utilizing broader networks of per- sonal and professional help” (see “7-Year Trends: Pastors Feel More Loneliness & Less Support,” at barna.com/research/pastor-sup- por t-systems).
There are options available to pastors for personal and spiritual support, including therapists, spiritual directors, coaches, deep friendships and mentoring. With mentoring, there are a variety of forms and programs. From for- mal post-seminary transitions programs that involve curriculum, reflection and evaluation, to in- formal one-on-one relationships that happen on an ad hoc basis. All indicators suggest important benefits from mentoring when it is done well and with commitment.
The Presbyterian College in Montreal, Que., has run a men- toring program for 10 years. It has unique characteristics that make it a flexible and organic suppor t for pastors. One of our group leaders, the Rev. Jeremy
Conversations and Contexts.
The Indigenous Studies Pro- gram takes these things seriously, creating a space where learning of the Western world and Indige- nous identity are brought together. We provide a collaborative space where we can achieve something together that we could not do if we stayed in our own siloed land.
At the Vancouver School of The- ology, the ISP is governed jointly by our par tners, who come to- gether twice a year to make sure our Indigenous vision and values remain intact. Our par tners in- clude B.C. Native Ministries Coun- cil, Episcopal Diocese of Alaska, Henry Budd College for Ministry, Sandy-Saulteaux Spiritual Centre,
Bellsmith, summarized it by de- scribing it as a focus on “forma- tion-in-community.” While there are ar ticles and practices that the group reviews, “the focus isn’t just on the information, but especially on applying that in our ministries.”
Before outlining the program, it is helpful to ask a basic ques- tion: Is mentoring grounded in the scripture and tradition, or is it a trend in the corporate world? It is helpful to explore this before
the 1980s. Perhaps we should be wary of mentoring?
What is more, the goals of the corporate world are different than pastoral ministry and church lead- ership. On the one hand, mentees in corporate culture are looking to get ahead, not to discern their calling or God’s will. They are often looking for a competitive edge to rise in the ranks and pay scale. On the other hand, men- tors might be cautious of their junior colleagues and may guard their best ideas and contacts.
Never theless, one cannot help but see mentoring patterns in scripture and church tradition. Some pairs are obvious: Moses and Joshua, Elijah and Elisha, Deborah and Barak, and Paul and Timothy. In these examples, one person is the more experienced leader and the other will receive the mantel of leadership.
Heather McCance (formerly a colleague of ours here in Montreal) points out that there are other key features of these biblical relationships: learning, mutual respect and affection, and often a commissioning and sending of the one being men- tored. It is also significant that mentors are not making clones of themselves. There is always a differentiation between person- alities, leadership skills and new contexts. Joshua goes into the promised land and Moses does not. Paul had intellectual abilities and a drive that Timothy did not have. And differences are good
In all this the Vancouver School of Theology has faithfully sup- ported and learned and adapted and changed as the Indigenous Studies program has developed.
Of course, the best way to see
thing (see A Mentors’ Manual for Leadership Formation, Tyndale, 2018; pp. 14–37).
But the Bible doesn’t just have mentoring pairs. Jesus had a large following, but his ministry included the closer 12 disciples. He would also withdraw with smaller groups of disciples. The marks of learning, respect, af- fection, differentiation and com- missioning certainly apply. In fact, perhaps it is best to see mentoring as an intensification of Christian discipleship. One could argue that Jesus called se- lect disciples into closer relation- ship with him in order to equip and prepare them for leadership in the early church.
We can view the mentoring of pastors in a similar way. It is an intensification of our following after Christ and of our growth in him. Mentoring involves an intentional and committed rela- tionship in which pastors are en- couraged, equipped, challenged and suppor ted as they grow in their callings, ministry contexts and connection to God.
“We are in this together”
At a recent gathering of mentor- ing groups at The Presbyterian College (PC), one group partici- pant blurted out a summary of its importance: “We are in this together.” He was expressing how his group supported him in his ministry and personal growth. The people and format of the pro-
what we do at the ISP is to come and enjoy summer school for two weeks in July. Last week at summer school, I laughed when, as a community coming together at noon to worship, my friend’s
gram enable this support.
The groups are confidential,
flexible and non-evaluative, meet- ing online and outside of the presbytery structure. They have a theme and study relevant books and other materials but are or- ganic enough to respond to the individual needs of participants. Besides having an experienced minister, the program runs with groups of five to eight people, so peer-learning, peer-support and networking are central as well. The groups commit themselves to one- and two-year terms, but the relationships often last longer.
Another important distinction is that members of mentoring groups receive a free registration for the annual pastors’ confer- ence held at PC every May in beautiful Montreal. The groups can finally meet face to face and go out for dinner. The conference includes speakers, worship, workshops, a jazz night, ar ts and plenty of free time to reflect. In May 2025, the conference will feature Dr. Tod Bolsinger from Fuller Seminary, a well-known authority on Christian leadership.
This fall, The Presbyterian College has a group starting on small-town ministry and another for health-care chaplains. If you would like more information on the program, or know someone who would benefit, visit the men- toring site mstmentoring.ca and contact Adrian at alangdon@ pcmtl.ca.
Apple Watch warned him our singing was over 50 decibels. A group from many tribes and many nations gathered together in the chapel of the Epiphany, praising the Creator and the Son, Jesus.
suggesting the mentoring today.
impor tance
of
Mentoring in
scriptural perspective
The rise of mentoring programs for ministers mirrors their use in corporate culture. In the busi- ness world, this usually means the pairing of a senior employee with a junior one to advise, ac- company, impart knowledge and encourage. An essential compo- nent is that one person has more experience and knowledge and can help guide the other in career development.
But the word “mentor” or “mentoring” does not appear in English translations of the Bi- ble. An old-fashioned check of concordances for the NIV, NRSV and KJV translations finds no mention of mentoring. In fact, according to the Oxford Eng- lish Dictionary, the word did not come into common use until the mid 1700s. It only began to be used in a business context since
the National Indigenous Anglican Bishop, Hawaiian Cohor t repre- sentative, Hummingbird Minis- tries Council, a member of the Musqueam nation (host people), Indigenous representatives from the Catholic Church, the Vancou- ver School of Theology Academic Dean and ISP students.
Our courses are taught primar- ily by Indigenous instructors; we have a teaching approach that is developed by Indigenous people with Indigenous competencies. Every student has access to a mentor to help with cultural and ecclesial integration in their par- ticular context. The program is led by an Indigenous director with an Indigenous program coordinator.
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