Lay Ministry within Unitarian Universalism

Terri Pahucki at “UU Intersections” wrote in June about her decision to become more involved in her congregation’s religious education program, and wondered why more congregants who are not parents don’t make the same choice.

My guess is that one problem in medium and large congregations is that congregants get focused on a small niche within congregational life, and that niche is usually the one that most closely accords with their own identity. Terri wrote, “I do not feel that I can fully be a part of a congregation unless I also know its children.” This led me to wonder, how often is it that each of us as congregants think, “I do not feel that I can fully be a part of a congregation unless I also know its elderly people”? “Or unless I also know the people who participate in and benefit from its social service programs”? “Or unless I also know its Buddhist, Christian, or Pagan members”? (An appropriate question given our theologically diverse Unitarian Universalist congregations).

And for those of us in medium and large congregations, if we don’t see involvement with congregants outside our niche as necessary to being part of the congregation, then how likely are we to take up leadership positions outside our niche?

I think the concept of “lay ministry” could provide a much-needed antidote to getting stuck in our volunteering niches. “Ministry” connotes serving others, from a place of deep connection, and with a sense of being called (by God, by the Spirit of Life, or by one’s own inner voice).

“Ministry” is a powerful word; it is not just a label to replace “volunteering.” The idea of a “parking ministry,” which some evangelical congregations do have, may be a cautionary example. If a church is going to call the act of directing worship attendees to parking spots on Sunday morning a “ministry” then I want to know why. Why is that a ministry and not simply a helpful deed? Is directing people to parking spots really a ministry for these congregations, and if so, are the participants chosen, trained, and appreciated accordingly?

If we apply the same line of questioning to religious education, we would ask in what ways is facilitating a religious education class or activity a ministry? What does it look like to be called to work with children and teenagers? What kind of gifts are needed for this ministry? How should other congregants support, train and thank someone who is a lay minister to children and youth?

The frame of ministry may produce a different vision of leadership for religious education, and may attract a richer group of leaders. When religious education leadership is treated as glorified babysitting — which, sadly, is sometimes the default frame — then it’s obvious who should be doing it (i.e. parents and teenagers). And the qualities sought in religious educators also then follow a “babysitting” model; babysitters are expected to be young, physically fit, cool/hip, and entertaining.

When religious education is described and treated as a lay ministry, then a wider group of people may find themselves called to this work. Ministers are not necessarily young, able-bodied, cool, or entertaining…ministers should, however, be spiritually whole, emotionally stable, caring, committed to their ministry, grounded in their religious tradition, and dedicated to countering oppression. To elaborate on this last point, ministers should be ready to respect and promote congregants regardless of congregants’ race, gender, sexual orientation, nationality, income level, physical ability or other factors related to social location.

My guess is that Unitarian Universalists rarely use the frame of “lay ministry” because we are afraid of potential abuses. Credentialed (i.e. “fellowshipped”) ministers within the Unitarian Universalist Association go through a rigorous vetting process that includes psychological evaluation, closely-supervised chaplaincy training and internship experience, and several intensive interviews. Although a congregation can still ordain as a minister any person of its choosing, it is not very common that a Unitarian Universalist congregation will hire a minister who has not been “fellowshipped.”

But the term “lay ministry” should not be used to water down the accountability and competency that the ministerial credentialing process is meant to insure. In fact, quite the opposite — congregations considering promoting lay ministry should take a page from the same book. Religious educators, whether they are paid or unpaid, should also be expected to be psychologically stable, emotionally mature, caring, knowledgeable about and committed to their work, grounded in an understanding of Unitarian Universalism, and anti-oppressive.

This goes well beyond criminal background checks, which should be required of all religious educators, and into a deeper level of rigorous selection. In fact, I would argue the same rigorous expectations should be applied to people conducting lay ministry with adult members of the congregation (for example, small covenant group leaders). The frame of “lay ministry” can help us to more quickly recognize the need for rigorously selecting and continually training and supporting leaders.

Not only is the frame of “lay ministry” a useful one for re-envisioning the shape of congregational leadership, it’s also one that honors our greatest potential as members of Unitarian Universalist communities. The Unitarian Universalist Association’s seven principles, which our congregations covenant to affirm and promote, place a high value on the worth and dignity of every person, the encouragement of spiritual growth, and the acknowledgment of interconnection. I believe there is a place within this understanding of congregational life for a greater exploration of the challenges and opportunities of lay ministry.