As an ecumenist i encounter a lot of confusion about the status of the Society of St. Pius X. Though no more in full communion with the Catholic Church than the old Catholics, the Anglicans, or the Orthodox, perpetual rumors and misinformation abound because of the presence of so many in the fifth column of Radical Traditionalist Catholics nominally in the Church. This sums it up well.
This post has been a long time coming. It recounts much of what ought to be clear to the careful observer, but since it runs contrary to the popular narrative this documentation is in order. I wish to put to rest the fatuous misrepresentations of the dialogue between Rome and the Society of St. Pius X.
My account is by no means complete, but neither does it omit the pertinent facts. A separate analysis could be devoted to the various nuances of positions represented within the Society. The Society is by no means a homogeneous group and admits of degrees of intensity in regard to the “hardline.” It is certainly true that there was more sympathy within the Society towards the Pope Benedict’s efforts at reconciliation than was often manifested in the media. However, for several reasons, I do not think it is necessary to attend to these nuances in order to bring to light the aspects…
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As my 40th birthday approaches, as for many people, it has become a time for reflection on what I have achieved and how I have lived my life so far.
One thing that has been on my mind has been this: As someone who committed to a life of serving the Church at the age of 17, and never really having worked outside the Church in my entire adult life, I accepted early that I would never become wealthy, and that never really bothered me. I figured as long as I devoted myself to ministry, at least my basic needs would be taken care of, and my only real material vices are books – and travel, especially the ability to visit friends and family on occasion.
I have been blessed with many opportunities and experiences. I have donated a wealth of time and talent to the Church and the community – but one regret, you might say, I have in choosing the life of a theologian and minister is that I have never had the means to be quite as financially generous as I would like. Particularly for those organizations from which I benefited in my formative years, or whose work I support and admire in my own modest way, I wanted to give a little back, with your help.
As I started to think about how to do this, Facebook started its fundraiser pages. While not quite as flexible as I dreamed, it certainly seems one of the easiest ways to go. My thought is simple – possibly naively so, but I hope in its simplicity there is broad appeal.
I am picking a dozen causes in a variety of areas that have played a role in my life at some point in the last forty years, either directly or indirectly, and which I would like to ‘give’ something more than my usual very modest amount.
$1000 to €1000 per cause seems like an entirely doable and meaningful, though still modest, amount. Too much for me alone (my entire rent and food budget!), but not too much when spread over a couple dozen – or more – of nearly 2000 Facebook friends, other colleagues, friends, acquaintances and strangers on the street.
Symbolically, I hope that people would consider a donation of 40 somethings in honor of my 40th birthday – whether Dollars or Euros or Pounds or Bitcoin is up to you, but I am thinking about what one might spend on a nice dinner out or a birthday gift for a friend as a model.
As for the causes, I will roll out one each month with specifics of both what program within each organization I am supporting, if applicable, and why it is important to me. My initial brainstorm gave me a few dozen possible causes, but I have narrowed it down, almost, to a dozen – one for each month of my 40th year. (Though, recommendations and reminders still welcome).
My March 2018 cause: Scouting. Donate here.
List of causes/organizations for the year:
- Citizens for Better Schools Foundation, Snoqualmie Valley School District
- University of Notre Dame
– Financial Aid; Office of Student Enrichment Opportunity Fund
- International Dominican Foundation
– supporting the Angelicum, Ecole Biblique, and Dominican Institute for Oriental Studies
- Transatlantic Council BSA
-James West Fellowship, Council Endowment Fund,or
- Scouting World Friendship Fund
- Catholic Relief Services/Caritas Internationalis
- Archdiocese of Seattle,
– vocations / lay ecclesial ministry formation
Christians in Middle East:
- Catholic Near-East Welfare Association
- Equestrian Order of the Holy Sepulcher of Jerusalem, or
- St. James Vicariate for Hebrew Speaking Catholics
For years, I collected and collated the calendar for the celebrations during the Week of Prayer for Christian Unity here in Rome. Thankfully, Churches Together in Rome has taken up the task this year! Here are the events we know of; probably, there are others. Please let me know and I can add them.
WEEK OF PRAYER FOR CHRISTIAN UNITY : 18 to 25 JANUARY 2018
16.30 An afternoon of prayer and reflection,
with an address by Mgr. Paul Mc Partlan, on
“Chieti and the Trajectory of Orthodox-Catholic Dialogue”,
followed by an Ecumenical Celebration of the Word:
Presider: Rev. Tony Currer (PCPCU); Preacher: Rev. Ruth Frampton (Salcombe England).
At Centro Pro Unione, via Santa Maria dell’Anima, 30, 1st Floor (Piazza Navona)
18.00 Evensong (Evening Prayer) with the Anglican community of All Saints
at the Papal Basilica of St. Paul’s Outside the Walls.
Presider: Rev. Jonathan Boardman
18.00 Evening Prayer with the Evangelical Lutheran community of Rome.
At St. Paul’s Outside the Walls. Presider: Rev Jens-Martin Kruse
17.00 First Vespers at St. Paul’s Outside the Walls
18.00 Vigil mass at St. Paul’s Outside the Walls
10.30 Morning service at Ponte Sant` Angelo Methodist Church
Preacher: the Most Rev. Bernard Ntahoturi, the new
Director of the Anglican Centre
11.00 Eucharist at Caravita (Oratory of St Francis Xavier).
Preacher: Rev. Dr. Tim Macquiban,
Director of the Methodist Ecumenical Office Rome
17.00 Churches Together in Rome service at St. Patrick’s
(American Catholic Parish, Via Boncompagni, 31),
Rev. Tony Currer, Pontifical Council for Promoting Christian Unity.
18.00 Mass (Basilica Polyphonic Choir) at St Paul’s Without the Walls
18.00 Evening service at St. Paul’s Outside the Walls
led by the Methodist Community in Rome.
Presider: Rev. Dr. Tim Macquiban
18.30 Christian Unity Service, Diocese of Rome/Vicariate for the City
With Walk of Witness from Piazza di Spagna to S. Andrea della Fratte.
16.00 to 18.30 Communion in growth: Declaration on the Church, Eucharist, and Ministry – A report from the Lutheran- Catholic Dialogue Commission for Finland,
Presentations by: Bishops Teemu Sippo and Simo Peura
Rev. Dr. Raimo Goyarrola and Rev. Dr. Tomi Karttunen
Rev. Dr. James F. Puglisi; Thanksgiving for the Dialogue: Kurt Cardinal KOCH
At Centro Pro Unione
17.45 Evening Liturgy St. Paul’s Outside the Walls led by the Romanian
Orthodox community. President: Bishop Siluan
17.00 Papal Vespers at St. Paul’s Outside the Walls
(ticket only – apply through your local churches)
Some thoughts in response to the claim that,
“…for months now we’ve heard how faithful Catholics, looking for clarification from the See of Peter, are schismatics, or an “rad-trads”, an insignificant minority of nobodies… a fringe that isn’t worth responding.”
And, in general, to all related topics.
To be clear, it is not the asking of questions that is labelled “radical traditionalist”, “schismatic”, or an “insignificant minority fringe”. Neither is it faithful Catholics…
The only people being called schismatic are schismatic. Causing division in the church is schism. Promoting it is schismatic. Being a member of a schismatic sect,¹ like the SSPX, is schismatic. Granted, they are in real but imperfect communion, like Protestants, or Old Catholics, or Anglicans – being in schism does not mean completely cut out of the Church of Christ as some seem to think – but when you actively divide the church, that is schism. Call a spade a spade.
The voices that proclaim the pope a heretic *are* a radical fringe. Not of “nobodies”, but then nobody said that they were. It is not, however, a mainstream Catholic view. It is not even a view that can be labelled “conservative” or “traditional” or “orthodox”. It would be a disservice to many faithful Catholics who identify themselves as any of these things to lump them in with the small number of folks so accusing the pope.
For most Catholics, Pope Francis is the first in decades actually speaking a language they find very clear. John Paul II was great with imagery, with stage presence, but his writing was dense, everything wrapped up in layers of personalism or phenomenology. Benedict was brilliant, and as a theologian I loved how much more clear he was than JPII, but it was not the language of most Catholics.
Francis speaks to most Catholics, and has the greatest clarity of the set. The only “confusion” has been created not by him, but by his critics, or perhaps by their rather poor formation either in the development of doctrine, the hierarchy of truths, or moral theology in general. Certainly in ecclesiology.
In fact, it is precisely the idea that we must be open enough to dialogue, to engage a variety of traditions, and even to accept that there is not always a centralized, universal answer to everything that is the hallmark of not only Francis, but the broad swath of faithful who do not identify with the radical fringes – whether “radical traditionalism” or “radical feminism” or “radical ecology” or whatever.
People critiquing a papal document, or, in the case of AL, a papal-synodal document, is also a hallmark of this tradition – of a great Catholic tradition of dialogue, of the great both/and – rather than that of fundamentalism. But, the question is, how do you tolerate the intolerant, or dialogue with those who refuse dialogue?
If there are any honest critics of Pope Francis, let them disassociate themselves from the radical fringe of sedevecantism, SSPX, or calling the pope a heretic. Let them disassociate from deliberately dishonest media like Church Militant or LifeSite News, who seemingly exist only to agitate against the Church, under false pretenses, like wolves in sheep’s clothing.
For St. Peter’s sake, let them stop hammering on about the dubia. In what papacy has anyone ever demanded the pope answer dubia? At what time has anyone, with any other pope, been so arrogant as to think they had the right to do so? For that matter, it has barely been a year since the dubia were submitted – when was the last time anyone in the Vatican answered dubia in less time than that? The lack of respect for the bishop of Rome is breathtaking.
It is one thing to say, “this is unclear” or “I do not understand this”, another to say, “because this is unclear, only the pope can clarify it, and he must do so on my timetable” or “because i do not understand, it must be heresy”.
It is one thing to ask questions, engage in debate, and have dialogue – it is something else to foment discord, deliberately spread confusion, encourage disrespect of the magisterium, and threaten to divide the Church.
“Faithful Catholics” do not do these things.
¹Sect: a religious group that has [recently] separated from a larger religion and is considered to have extreme or unusual beliefs or customs. (Cambridge English Dictionary)
The sect is a more exclusive and ascetic group characterized by separatism from the world and often defiance of it, exclusiveness in social composition and in attitude, emphasis upon a conversion experience previous to membership, and voluntary election or joining. (Blackwell Dictionary of the Sociology of Religion)
I received this email – as did many others – from a priest-colleague in Rome. I thought it was fascinating and am sharing here, but redacting some personal details for privacy.
7 July 2017
I arrived here in Ulaan Baatar last evening to participate in the 25th anniversary celebration of the Church’s presence in Mongolia, and I invite you to join with us in prayer and thanksgiving on Sunday for all that God has accomplished here.
With the collapse of communism in 1992, it was Pope St. John Paul II who recognized the fertile ground for evangelisation in this land, and asked the Superior General of the Congregation of the Immaculate Heart of Mary (CICM) to send several misssionaries. Four arrived, one of whom was a young Filipino priest who had worked for ten years in Taiwan, now Bishop Wenceslao Padilla, current Apostolic Prefect of the Mission.
I have been associated with the Church in Mongolia since 2002, and was named a “Partner in the Mission” by the Bishop in 2007. When I first visited, there were 186 Catholics. Today there are more than 1300, with 79 missionaries 45 of whom are religious women, including members of the Congregation of Jesus. There are now seven parishes in the country: four here in the Capital and three others in more remote parts of the countryside.
The Mongolian Church has grown largely because of the “works of mercy” with which it is involved: outreach to the poor, the sick, the elderly, the homeless, the addicted- and now also in the education of youth. There is also strong collaboration with the Buddhist Community here as well as good relations with other Christian denominations.
As I said to a bishop (then the U.S. Bishops’ Representative to the Federation of Asian Bishops Conferences), as our plane took off after our first visit here in 2002: “Seeing all that I have seen here, it makes one very proud to be a Catholic.” My admiration of the Church’s witness and ministry here has only grown on my return visits these past fifteen years.
We congratulate Bishop Padilla and the Church in Mongolia on their 25th anniversary, and pray that God abundantly bless its bright future.
Today is also the day for presidential elections, so we pray, as well, for the People of Mongolia and for its soon to be elected government.
What is missing in the 2017 National Diocesan Survey on Salaries and Benefits for Priests and Lay Personnel? (Commissioned by the National Association for Church Personnel Administrators [NACPA] and the National Federation of Priests’ Councils [NFPC], it was carried out by the Center for Applied Research in the Apostolate [CARA]). The overview seems both modest and comparable to the typical lay ecclesial minister’s income:
If I were a priest, I could probably afford the $795 that NACPA is charging to download a copy of their full study, and find out in closer detail. But as a lifetime lay employee of the Church, I have to take it as a given that the good people at NACPA (mostly lay pastoral administrators) have crunched their numbers accurately and the $45,593 is in fact the median taxable income of U.S. priests. A table of contents is publicly available which indicates what they did (and did not) consider.
What about the untaxable income? What about the things that are hard to quantify but observably make a difference? Or easy to quantify but simply taken for granted? What about the expenses that the lay counterpart has that the priest does not? A penny saved is a penny earned, after all.
A pastor I know complained – often and loudly – that he was paying the lay pastoral staff at his new assignment far too much (A little less than $50,000 per year, less than the state’s average income). To his credit, the pastoral council president, who had been involved in the hiring process with the previous pastor, usually replied that the staff were paid about 1/3 of what they were worth in the private sector, and the young priest should be a little more appreciative.
Fr. Scrooge’s attitude got me thinking about the apparent disparity between compensation for equally qualified people with a vocation to ecclesial ministry.
Look at two people of reasonably comparable demographic – single, no children, with undergraduate and graduate degrees in theology/divinity, committed to a life of ministry in the Church – and consider them in a similar parish, similar ministry, with similar qualifications, experience, and responsibility. One is a priest, the other a lay ecclesial minister.
There is no question the priest in such a scenario is “wealthier” – enjoying a higher standard of living, a nicer house, with greater stability, and less stress about making ends meet. So how does this observable reality reconcile with the apparently low income that priests have, according to the NACPA study? Something is missing.
Considering a few major areas of disparity, we can easily track how those pennies add up, taxable or otherwise.
In the U.S., the standard education and formation program for a priest is to have a four-year Bachelor’s degree (in anything, really, but with a year’s worth of philosophy and theology at the undergrad level before graduate seminary), and a three-year Master of Divinity or equivalent, plus a pastoral internship year. Most lay ecclesial ministers have something similar, if, of necessity, in a greater variety of configurations.
In one diocese I am familiar with, the entire cost of seminary is covered, at least from pre-theology onward, plus a variable stipend for travel and spending. For college seminarians, the students are accountable for half their cost (which could be covered by scholarships they earned from the university, for example).
The average cost of tuition and fees at Catholic colleges and universities in the U.S. in 2016-2017 was about $31,500, with the highest ones being around $52,000 (Source: ACCU). So let us say the diocese i mentioned is typical, and pays for two years of the undergraduate and all three years of the graduate costs for formation: middle-of the road estimate of $157,500 per seminarian.
An additional spending stipend can range from $2000-$6500 per year depending on where they are in studies. Let us say $4000 a year for ease of calculation. An additional $20,000 brings the educational investment up to $177,500. It would be interesting to see what the actual numbers on this spending are.
The candidate for lay ministry, on the other hand, has to work or take out loans, though in some places some assistance is available. Forty years ago, one could work full time at a minimum wage job in the summer to pay for a year of tuition at a respectable state school, but that has not been true since the 1980s. Despite savings, work-study, scholarships and grants, and, if fortunate, parent contributions, the average graduate leaves with $38,000 in student loan debt after a Bachelors, and about $58,000 all told if they have also a Masters from a private institution, which has to be the case if you have a degree in theology. (Source: Newamerica.org study, Ticas.org). The interest on that, at the standard federal rate of 6% over the life of the loan (twenty years) will add another $19,000 to the total.
So far, in terms of pennies saved and earned, the priest is $196,500 ahead, and ministry has not even begun.
But we are not done: the best and brightest are often called to graduate studies, say, a license in canon law or a doctorate in theology.
Another three years of graduate school for a JCL (or five, at minimum, for a doctorate). In Rome, where tuition is cheap but living is costly and jobs are hard to find, it is easy to contrast the stability and support given to clergy with the complete chaos experienced by most laity – who, nevertheless, sacrifice more and more in answer to a vocation to serve the Church.
About $25,000 a year, (choosing the cheaper options of a canon law degree in Rome), and there’s another $75,000 where our priest has uncounted ‘income’.
He is now $271,500 better-off than the lay counterpart …and we are not even counting the little extras Knights of Columbus ‘pennies for heaven’ drives or Serra club gifts.
Note, too, that the priest-grad student continues to draw a salary/stipend, plus other benefits like housing and food stipends, while in studies; the lay minister has to give all this up to pursue studies. According to the study, that means adding another $45,000 per year to the priest’s advantage.
So, make that $406,500 ahead of the lay minister with the same education.
Housing was calculated in the NACPA study, either (or both?) in terms of taxable cash allowances and housing provided, but it is hard to reconcile the low-ball numbers given with the observable reality: Priests living alone in houses that are considerably larger and/or nicer than what their lay counterpart could ever afford to live in. How is this possible?
Simply ask the question: What is the value of the house (rectory) and what would it take to live there?
You can either look at the value of the rectory and estimate the salary required to afford such a place; or you can look at the salary earned and look at how much house someone with that income can afford, and how it compares.
Based on the 2012 CARA survey (being unable to see the 2017 median salary as it is behind a paywall), the median annual salary in 2010 was $34,200. That’s about $38,351 in 2017, factoring for inflation. Assuming no other debts (ha!), that means one could afford a house valued at about $185,000, considerably less than the median price.
The median house value is about $300,000 in the U.S., based on sales prices over the last year (Source: National Association of Realtors). To afford this, one would have to be making about $65,000 a year, at least, and paying $1800 a month mortgage or rent.
But is the typical rectory more or less expensive?
As a point of reference from which to extrapolate, I checked on the value of the rectories in the five parishes where I have lived and worked in the last twenty years. (Source: Zillow). I then compared their value to the median house value in the same cities or regions.
- Everett, WA Rectory Value: $550,000. (Median House: $330,000)
Estimated monthly payment: $3560. Recommended income: $120,000 per year.
- Woodinville, WA Rectory Value: $641,000. (Median House $755,000)
Estimated monthly payment: $4366. Recommended income: $146,000 per year.
- Bellingham, WA Rectory Value: $700,000. (me Median House: $415,000)
Estimated monthly payment: $4480. Recommended income: $150,000 per year.
- Bothell, WA Rectory Value: $951,000. (Median House: $529,000)
Estimated monthly payment: $6051. Recommended income: $202,000 per year.
- Edmonds, WA Rectory Value: $1,600,000. (Median House: $541,000)
Estimated monthly payment: $10,281. Recommended income: $343,000 per year.
The average rectory value was $888,400 in a region where the average house is valued at $514,000 (or, 172% the price of a ‘median’ house). Only in one case was the rectory valued lower than the typical house, and in most cases they were considerably higher. One would have to be earning an annual salary at least $192,200 in an area where the median household income is $58,000, in order to live in these rectories – and most Church employees are not even making the state median income.
Extrapolating this trend to the national median house price, we could estimate that the national typical rectory is valued at about half a million dollars, meaning a mortgage or rent of $3000 a month for the lay employee wanting to buy or rent the same place. An additional $36,000 a year is well beyond the taxable extras indicated by the NACPA survey. The main reason for this is probably that many of the properties are already owned in full by parish or diocese, so the cash flow is calculated differently, but to my question: what would it take for the lay employee to live there, this is the more accurate measure of wealth differential.
Our priest is now not only $406,500 better off to begin with, but at an advantage of $36,000 per annum. On average. In a place like western Washington State (where my rectory examples are from), the annual disparity is nearly double.
These days, it is not unusual to be without work for some period of time, no matter how educated, skilled, or driven one is. Though Baby Boomers tend to think of these as irregular, it is an expected part of professional life for GenX and Millennials. About 1 in 5 workers are laid off every five years, in the twenty-first century, and 40% of workers under 40 have been unemployed for some significant amount of time in their short careers. I can only imagine this statistic is higher for those who have worked (or tried to work) for the Church.
When a priest is incompetent, or just not a good fit for a particular job or office, it is almost impossible to have him moved or fired. Even when he does, his livelihood is never in question.
Even when a lay minister is at the top of his or her game, an economic downturn will affect them far before the priest. Our exemplar lay minister not only has to worry that he could lose his job just because the new pastor does not like lay people or feels threatened by anyone with a theology degree besides himself, s/he has to worry about more than just a loss of respect or office, but something as simple as whether or not he can afford a place to live, health care, or the cost of moving to a new job. Lay ministers are not even entitled to state unemployment benefits, being employees of a religious institution. If he or she is out of work for a month or two, that means a significant loss of income and increase in stress, not vacation time.
How do we quantify this? Certainly, the psychological advantage of knowing you have virtually untouchable job security is priceless. Based on some (admittedly unscientific) survey of other lay ecclesial ministers, an average seems to be about one month of (unpaid, involuntary) unemployment for every three years of working for the Church. Based on the median annual pay and benefits of such ministers, that’s a little more than $4300 in lost income and benefits every three years, or about $1450 a year we can add to the priest’s income advantage, which now stands at $406,500 out of the blocks and $37,450 annually.
Blurred boundaries and clerical culture
Some years ago, I was at a conference once with several priests, and we decided to go out for a steak dinner at a nice downtown establishment. One of the priests (soon after, a bishop) reached for the bill, pulled out a credit card, and said, “Dinner’s on the parishioners of St. X’s tonight!”
Whether he meant the he was paying out of his own pocket for our dinner but realized his salary came from parish giving, or that he was using the parish credit card (and budget) was a little unclear, but it seemed like the latter.
Even the most well-intentioned priest is hard-pressed to clarify where his personal finances begin and the parish’s ends in every case, especially as he has essentially full control over the latter, what with most parish finance councils being merely ‘consultative’. For those who feel they are entitled to the benefices of their little fiefdom, it is only too easy to meet basic needs without even touching one’s official salary or stipend.
Sometimes it is a result simply of not knowing any other way. When I was a grad student, the then-chair of theology was a Benedictine monk. At the end of my first year, he called me in to inquire why I, as a scholarship student, was not getting straight A’s. When I mentioned the 25-30 hours I put in at work each week, he was perplexed: why was I working while in studies? I pointed out that my scholarship covered only tuition, and not university fees, housing, food, insurance, travel and transportation, books, computer, etc., he sat back and with a rather distracted look on his face said, “Oh… I forgot about all that.” Such is the advantage of the ‘wealthy’ – even in vows of poverty!
I cannot calculate the untaxed income of intentional or innocent blurring of boundaries between budgets, but we would be naïve if we did not realize that our current quasi-monastic compensation structure lends itself to confusion at best, and abuse at worst. Certainly, most priests are among the well-intentioned and conscientious in this regard. That does not mean we cannot improve.
Conclusions and Solutions
Fifteen years after ordination or the beginning of a career in ministry, our two Church ministers are sitting quite differently. Nearly $970,000 differently, in fact. Our priest started with $406,500 in education advantages, and enjoyed housing and security advantages at a rate of $37,450 per year.
In other words, in order for our lay ecclesial ministers to be living on par with our priest – their average salary should be about $96,000 per year (plus benefits) – nearly triple the current reality. (Calculated by dividing the education advantage over twenty years, and adding the annual advantage to the average annual pay).
Remember, this is not all cash in hand, or the kind of wealth you can take with you (I know most priests do not own the rectories in which they get to live, but then, most lay ministers are renting too.). Nor is this all of the same quality information – some is based on extensive national study, but where data is lacking, we have had to estimate a median goal by extrapolating from known reference points. Obviously, that means i will continue to update the figures up or down as more or better information presents itself.
But in terms of, “what would the lay minister’s salary have to be to enjoy the same ‘wealth’ as a priest” there is your answer. These are expenses the priest never personally had, that the lay minister did or would have to have had to live in the same houses, have the same education, etc.
So how can we make our compensation structure more just, more transparent, and more equitable?
The detailed information in the NACPA study helps, but it only address some of the problems. Accounted taxable income is only a portion of the income disparity, as we have seen. So what could we do differently?
Perhaps when a bishop or pastor hires a lay ecclesial minister, he should compensate them for the education they paid for that he now gets to take advantage of, to the same degree as what he would have paid for a priest in their situation? How does a $406,500 signing bonus sound? At the very least, compensate the individual as you would a fellow bishop when a priest from his diocese is excardinated from there to join yours.
On that note, all ministers should be incardinated, or registered, or something. It really makes no sense, ecclesiologically, to have any kind of ‘free-agent’ ministers in the Church, which is how our lay ministers are treated. All ministry is moderated by the bishop, and all ministers are, first of all, diocesan personnel, ‘extending the ministry of the bishop’. They should be organized, supported, and paid as such. (At the bare minimum, they should show up in every dioceses’ statistics on pastoral personnel!)
I am a big supporter of the idea that all of our ministry personnel – presbyters, deacons, and lay ecclesial ministers – should all follow the same compensation system and structure. Preferably, a straight salary. This clarifies the boundaries, makes real tracking of compensation easier, and clarifies comparable competencies.
Wherever the Church wants to remain in the real estate and housing business – though i am unsure if it should – these should be administered at the deanery level and set up as intentional Christian communities for ministers. Will have to write something else about this.
The same should be said for support and funding for formation and education. When the majority of parish ministers are lay ecclesial ministers (which has been the case for over a decade in the States), the majority of funding should be going to support their formation.
The same is true for advanced studies. Too often bishops seem to forget that their pool of human resources is wider than just the presbyterate. Raise up talent wherever it is found, and you will find dedicated ministers and coworkers for the Lord’s vineyard.
Years ago, I met a young woman who wanted to spend her life in service of the Church, and so was pursuing a degree in canon law. She had written dozens of bishops asking for some kind of support or sponsorship in exchange for a post-graduation commitment to work, and received only negative responses. Her classmates were all priests ten to twenty years her senior, most of whom had not chosen to study canon law, and all receiving salaries in addition to a full ride scholarship from the diocese.
When she and I caught up ten years later, half her class was no longer even in priestly ministry, and she was still plugging along, serving as best she could. Talk about potential return-on-investment! Hundreds of thousands wasted on priests who did not want to study canon law in the first place, a fraction of which would have yielded far better results with this one young lay woman. Imagine how many more are out there denied the opportunity to serve simply because not enough support is offered.
You never know what it is that will catch people’s attention. I hoped this post would provoke some thought, at least among friends and colleagues who read my now very occasional postings, but never thought this would be one to run viral. Read 4000 times here, shared 900 times on Facebook (!), quoted in America and prompting at least one blog in response, i have read and engaged many comments and am adding a follow up to those – many insightful – in a new post.
 Household median income is the standard measure of “average salary” in the U.S. census and demographic studies; it includes single-earner households such as our examples of a priest or a single lay ecclesial minister. The average per capita income for the same state was $30,000. (For the county in question, median household income is $68,000 and average per capita is $38,000.)
 This is the only one I had to make an estimate. Neighboring houses ranged from $800K to $1.5m, all of which were substantially smaller, on less property, and none of which featured an outdoor swimming pool… So I am, if anything, probably a bit conservative on the estimate.