This text addresses some of the issues I have been wondering about, namely what is Pagan ministry and to what extent does it meet some of the needs of my former notions of ministry in the Catholic tradition, of which I am more familiar.
The author first defines Paganism, and like many scholars in Pagan Studies, seeks to keep the definition open-ended and simple, though most people involved in Modern Paganism know few things about it are really simple. He then gets to the heart of the book, by addressing his conception of a Pagan Minister (p. 15):
A Pagan Minister, then, works to help fellow Pagans and others who are in need of spiritual, physical, mental, or emotional assistance in their lives. There are many specific ways in which a minister can provide this kind of help. He or she can be a counselor, a listener, an advisor, a spiritual guide, a leader of specialized rituals such as funerals and Handfastings. The Pagan Minister offers blessings and consolations; is a teacher, a mentor, a retreat leader, or a role model. Specifically, a Pagan minister seeks to aid people using an earth-centered theology.
It appears he will develop the five elements of Pagan Ministry–Caring, Sharing, Declaring, Preparing, and Repairing–through the remainder of the text. While the requirements of being a minister involve a calling, personal strength, training, and ordination (all of which are addressed in many ways at Cherry Hill Seminary), it is the notion of calling I find most intriguing.
As a former Catholic, the notion of calling always meant a felt sense of an external deity inviting or nudging one to serve in a ministry (or priesthood, something which is somewhat different from how it can be understood in ministering to others, that and being limited to men, too!!). Pagans and their relations to nature and the sacred and any gods or goddesses are so different from one another, though this is not an issue in Shanddaramon’s perspective, as he means “an inner calling–a deep yearning of the soul that asks you to do more with your life than focus on your own needs” (p. 19), especially in the service of others and community. I like this notion, as it allows for a certain individuality which embraces the experiences of the individual in relation to the wider world.
I think I like the simplicity of this text already, and while I wish it had more references to other sources for some of these ideas (the academic in me), I do find it useful in how it has been articulating its approach.