And you, if you are actually trying to network a NeXTSTEP computer.

TjLs-Cable-Modem-Howto-for-NeXTStep.pdf is a document I wrote over a decade ago (21 Feb 1998).

It deals with the (at the time) new problem of trying to setup your NeXTSTEP machine to work on one of these new-fangled Cable Modems.

NeXTSTEP didn’t have DHCP, and setting up the networking was complicated enough that I sat down and wrote this up.

I’m putting a copy of it here merely for historical purposes, and the 1/10,000,000 chance that someone is going to hit Google one day looking for instructions like these.

Nowadays it would be pretty simple to setup a static IP for a NeXT behind your home router (note: use 192.168.x.x rather than 192.42.x.x as shown in the PDF :-)

Anyway, since it feels like my right eyeball might pop out, Tracey was helping me fill out my financial aid paperwork (in all honesty she’d be helping me anyway, but it sounds better that way).

I had remembered to sign up for a PIN, which you have to do online, and then they email it to you a few days later… actually they send you an email telling you that you can get the PIN for three days at a certain website.

I had dutifully filed that away somewhere safe, and retrieved it today. All seemed well until:

“It’s not working” she said.

“What’s not working?”

“The PIN.”

I went back to check the email again, but yes it said that the PIN would only be available online for 3 days back in June. However, it did seem to work to let me login to the FAFSA website.

She showed me the online form. They ask you to enter your Social Security Number, but it appears only as ********* I guess they figure you might be filling this out somewhere in public? They also want you to enter your birthday in mmddyyyy format, but it too appears only as a row of ***.

I carefully retyped those, carefully typed my PIN… and still no go.

And again.

No go.

Then I re-read the entire form.

And realized that we had put my first name where it asked for last name, and last name where it asked for first name.

Once we changed that, voilà ! It worked.

“The first shall be last” may be biblical, but the government isn’t interested :-)

UPDATE: I received an email confirmation that my FAFSA had been processed the next day.

My official paperwork: postmarked Friday the 13th (different month).

Today (not Friday the 13th) I got a list of people in the D.Min. class.

There are 13 of them.

Cue spooky music.

Maybe I’ll go with the Jewish belief that the number 13 is a lucky number.

If “Spiritual Fitness” has started in 2005 rather than 1999, you’d probably be calling it a blog. But it comes out once a month (with two “double issues” each year which cover 2 months) and has no cat pictures.

The Spiritual Fitness archives go back to 1999 and have very nice summaries of each year’s articles.

Except the 2006 archive, which is missing in action (as of this writing at least). I’ve notified the author who emailed back to say that she has passed the word along.

However, due to the uniform way in which the files are named (and a little help from Google) I was able to piece together the following index which might be useful if anyone is looking for it.

What I have appreciated about these articles is that they deal specifically with Reformed Christian Spirituality on a day-to-day basis in a way which I believe will make sense and be accessible to a number of people, especially Christians, even the non-Reformed among us.

So much of what we see/hear/read these days seems to come exclusively from the extreme conservative side of Christianity, it’s nice to see some excellent reflections coming from a different perspective.

Jan/Feb: Watching what we watch

Are we receiving messages that form us in the ways of Christ or those that present violence as normal and entertaining?

March: Fast from over-stimulation

If we give up at least some television viewing during Lent we might find ourselves more spiritually alive and at peace.

April: ‘Open my eyes, illumine me’

Not meant to be art in the conventional sense, Orthodox icons serve in prayer as portals to the Holy.

May: ‘Come away … and rest’

While discipleship involves active ministry it also includes making time for retreat, quiet and prayer.

June/July: When ‘no’ is the best answer

Turning down an invitation to participate in a worthy cause might allow others to develop as leaders.

August: Prayers of the people

Worship is time when we understand ourselves to be the real and tangible body of Christ in the world.

September: A working Christianity

No matter what we do, we can engage the spirit of Christ in our work and seek to manifest his saving presence.

October: Glimpsing God in films

The writers, producers and actors may not intend it, but God’s presence can be found in movies.

November: The Psalms as real prayer

Verses written thousands of years ago invite us to remember those who hurt today.

December: Make me an instrument

As people of prayer we aim to become more perfect resonators with the Spirit of God.

Preface: “Editor’s Reflections” by Kris Haig

When I began my ministry in spiritual formation here at the General Assembly, I sometimes (informally) described my work as “remedial education for Presbyterians.”

This remedial education has three components. First, we need learn an effective and shared vocabulary with which to speak of the spiritual life. The language of the sixteenth century, or even the nineteenth century, isn’t always adequate for the church in the late twentieth century.

Second, we need to learn a repertoire of spiritual disciplines or practices that foster spiritual formation. How can we pray? How can we cultivate a greater awareness of the activity of God in the world? How can we live in community?

And third, we need to engage in theological reflection on the nature and work of the Holy Spirit, the third person of the Holy Trinity.

In our lead article {below}, my colleague Brad Kent engages us in theological reflection by sharing some thoughts about spirituality in the coming millennium. He invites us to reconnect with the spirituality of John Calvin, who, more than any other person, shaped the practice of the Christian faith for Presbyterians and others who trace their religious heritage to the Protestant Reformation as it was expressed in Geneva in the 16th century.

Brad has many credentials in theology and spirituality. In addition to the Master of Divinity degree and many years experience in pastoral ministry, he holds a Ph.D. from Edinburgh University, and also has completed the Certificate in the Art of Spiritual Direction from San Francisco Theological Seminary.

But perhaps Brad’s most unique and captivating qualification is his newfound ability to make John Calvin come alive in an uncanny way. Brad bears an amazing physical resemblance to a young John Calvin – a feature he has enhanced by growing his beard for the past year and a half so that it more nearly matches Calvin’s scraggly beard. (It is interesting to note that Calvin grew his beard long as an act of protest while he was a university student, in defiance of university rules limiting the length of student beards).

{End of preface. Brad Kent’s article is below. - ed}

Every time I go to California I am aware that I have entered a supermarket of spiritualities. California is where America shops for spiritual experiences. There are more brands of spirituality on their shelves than there are brands of breakfast cereal at Safeway.

Down one aisle I find brands with which I am familiar. Hanging above them is a sign saying “Christian.” The red, white and blue boxes are labeled Methodist, Roman Catholic, Baptist, Episcopalian, Presbyterian. These are the oatmeal, the Raisin Bran, the Shredded Wheat of spirituality. But as I go down the next aisle I encounter brands I’ve never tried. The sign above them reads “New Age.” The boxes are rainbow colored and their labels read The Gaia Hypothesis, Neopaganism, and “Seven Steps to Anything and Everything.” These are the granola, the muesli, the Fruit Loops of spirituality.

A Third Great Awakening?

What is characteristic of California is becoming more common in other places. The spirituality supermarket has branches in every state, and business is booming. The intense interest and involvement in various types of spirituality suggests that as we enter the next millennium we may be crossing the threshold into a third Great Awakening. If this is so, this Awakening, while similar in its intensity, may be different in its result. The first two Awakenings brought new people into the church, but today many awakened souls are leaving the church, having not found there the spirituality

{Ed: the original document has a “Continued on page 3” here and it appears some text is missing.}

Fortunately, the Presbyterian church has not been caught napping during this Awakening. Responding to grassroots interest, our General Assembly in 1991 adopted a new emphasis on spiritual formation and in 1993 named it a priority for our denomination.

What Is Spiritual Formation?

After reviewing the legions of spiritualities old and new parading past him, Andrew Canale generalized that what is meant by “spirituality” is the search for connection with one’s “true self” and with a “core reality” that gives value and meaning to life.1 Spiritual formation refers to those rites and rituals, those practices and disciplines, that one goes through in order to achieve this connectedness.

For Christians, this “core reality” is our triune God, and our “true self” is what Eugene Peterson calls our “Childof- God Self.”2 Our spiritual formation takes place through a wide variety of disciplines or practices that enable the Holy Spirit to shape us more and more into the image of Jesus Christ, the one perfect Child-of-God Self.

Many people agree with T. Hartley Hall, past president of Union Theological Seminary in Virginia, who contends that “Reformed spirituality” is a something of an oxymoron. Hall feels this way because the word “spirituality” is notably absent from the vocabulary of classical Reformed writers – their word was “piety.” Although John Calvin included personal prayer and the devotional reading of scripture as part of piety, later Calvinists came to limit it to a “person’s behavior as regards the duties and obligations inherent in living the Christian life.”3

Piety as Obedience

As time went on, piety became equated with obedience to God’s will. Whether liberal or conservative, evangelical or social activist, Presbyterians have regarded the Christian life as doing what God required. Obedience was seen as our primary connection with God, the channel through which the Holy Spirit came into our lives. A survey of Presbyterians 25 years ago asked the question, “What is the most important aspect of your faith?” The most frequent answer was not “Knowing Jesus Christ as Lord and Savior.” That was second. The most frequent answer by far was “Obeying the Ten Commandments.”

Piety became a way of seeking God’s will, rather than seeking God. The result of this was faithfulness, but not necessarily faith. It is small wonder that there is what Howard Rice describes as “a deeply embedded resistance to spirituality among those churches within the denominational tradition called Reformed.”4

That resistance is waning. Presbyterians are thirsting and hungering for genuine experiences of God. We want something that can be felt in the heart as well as known with the mind. We want a spirituality that is a rich mix of thinking and feeling, of doing and being. Books like Howard Rice’s Reformed Spirituality and Marjorie Thompson’s Soul Feast5 have shown us that we don’t have to leave our tradition to find this.

Meeting Calvin Again

Reformed spirituality in the coming millennium will include several developments. First, to paraphrase the title of a religious best seller, we will be “meeting Calvin again for the first time” and, when we do, we will discover that there is a “softer side” of John. The side of Calvin we are most familiar with is the stern scholar who valued rationality above all else; the dogmatic intellectual who stood squarely in the tradition of medieval scholasticism; the rigid lawyer who lived a life of strict piety.

This was the Calvin I met in seminary and have known ever since. Frankly, he wasn’t the sort of guy I ever wanted to spend much time with.

William Bouwsma has helped me realize that this traditional view Calvin is only part of the picture.6 Reading Bouwsma, I became aware that we have been seeing only Calvin’s left-brained side. When we look at his right-brained side, we get a different profile. We see a softer side of John, a man who knew Christ in a deeply personal way, who said that the essence of the Christian faith is union with Christ, who asserted the primacy of religious experience over doctrine, a man whose motto was, “My heart I offer you, God, freely and sincerely.” A flaming heart held in an outstretched hand remains to this day the symbol of our Presbyterian progenitor.

To be sure, Calvin can take his place in the assembly of Enlightenment rationality. But he also was a mystic. He wrote that doctrine “is not a matter of talk but of life. It is not grasped by intellect alone, like other branches of learning. It is received only when it fills the soul and finds a home in the inmost recesses of the heart.”7 [emphasis added.]

Calvin believed that the goal of the Christian life was an ever deepening union with Christ. In commenting on Paul’s image of the church as the Body of Christ, Calvin said that the joining of the head with the members of the body is a “mystical union.”8 Writing on Baptism, Calvin said that one becomes ingrafted into Christ and thereby one with him. We are incorporated into him and he into us, Calvin insisted.9 When discussing the Eucharist, he said that by the power of the Spirit, one was seated at the heavenly banquet table feasting with the Christ. When asked to explain the presence of Christ in the sacrament, he said that “If anyone asks me about the process, I do not mind admitting that it is too high a mystery for my mind grasp or my words to express. I feel rather than understand it.”10

Reclaiming a Broader Tradition

Reformed spirituality at the millennium will be meeting Calvin again, and coming to know his softer side. But not only will we be meeting Calvin again. We also will be meeting other spiritual giants – some perhaps for the first time. We will become friends with people like Hildegard of Bingen, Julian of Norwich, Teresa of Avila, Meister Eckhart, and John of the Cross. We will mine the riches of ancient, earthy Celtic Christianity and get to know Brigid, Cuthbert, and Ninian. We will gaze on the icons of the Orthodox Church and find them windows to God.

This claiming of the broad Christian tradition as our own is the second aspect of Reformed spirituality at the millennium.

Approaches to Scripture

A third aspect of Reformed spirituality at the millennium is that it will involve more than one approach to scripture. Scripture has always held pride of place in the Reformed tradition. The title “Reformed tradition” is shorthand for the fuller statement, “reformed by the Word of God.”

I mentioned earlier our pietistic emphasis on doing God’s will. If one was to do God’s will, one had to know God’s will. This became the basis for Bible study. We studied the scriptures to discover the do’s and don’t’s of Christian living. As James Angell points out, serving God with one’s mind – sometimes at the expense of serving God with one’s heart and soul – became a hallmark of Presbyterianism.11 We read the Bible for information, not formation. We sang “More about Jesus, would I know, more of his love to others show,” but we rarely expected to know Jesus more personally ourselves – nor to experience his love more fully.

As the new millennium draws near, we are learning again how to read scripture in another way, a way that is dramatically described in the Hebrew Scriptures. The prophet Ezekiel had a vision in which he was given a scroll with God’s word on it and told to eat the scroll. The image here is of scripture becoming part of us. Through a process called lectio divina (divine reading) medieval monks were counseled to chew on the word, to ruminate over it, savoring its taste and textures, so it would nourish their souls.

It is interesting to note that while Calvin did insist that the study of scripture is “needed as guide and teacher for anyone who would come to God,”12 he also approached the scriptures in a way that was very close to the method of lectio divina.

Varieties of Prayer

Not only will we read scripture in a new-old way, but we will pray differently. Calvin said that prayer is “the chief exercise of faith, by which we daily receive God’s benefits.”13 He also described prayer as “direct and pure contemplation of God,”14 and “none other than an expanding of our heart in the presence of God.”15

When I was growing up I was taught that prayer was talking to God, and I’m sure I stretched God’s infinite patience to the max by doing just that. As an adult, I was shocked to discover that prayer was also listening to God.

I have even gone beyond that. For me, prayer is, to use John Killinger’s phrase, “the act of being with God.”16 What I’ve also discovered is that I can be with God in many different ways. I don’t have to come into God’s presence with head bowed and hands folded. I now know that prayer can be as simple as breathing, as active as dancing, as noisy as singing, as quiet as sitting in silence, as repetitious as reciting a verse of scripture over and over, or as creative as shaping a lump of clay. Recognizing this has made it more nearly possible for me to follow Paul’s mandate to “pray constantly.”

Discovering New Disciplines

Reading scripture and praying are two spiritual practices explicitly commended by Calvin. As we enter the new millennium, our Reformed spirituality will include other disciplines – disciplines that have not been an active part of the Reformed tradition.

Calvin spoke out against many of the spiritual disciplines that were part of the medieval church. He saw, correctly, that they were being used to try to insure salvation, or at least to shorten one’s tenure in purgatory. This, of course, ran counter to Calvin’s understanding of justification by faith – that believers were totally dependent on God’s grace and nothing else for salvation. No spiritual practice could gain a person one ounce of God’s grace.

There was, however, an important place for certain spiritual practices because, even though they couldn’t gain God’s grace, they could make that grace more effective in the life of the believer. Unlike Luther, Calvin saw the Christian life as an ongoing process of regeneration and sanctification.17

We can think of spiritual disciplines as something like a golfer’s hitting a bucket of balls on the driving range, or a pianist’s playing a series of scales. Spiritual disciplines put us in a place where God can reach us more easily. Howard Rice says that spiritual disciplines are activities that make us more vulnerable to encounters with God.18

For example, although Calvin did not specifically commend fasting, he did say that a simple life style was more conductive to knowing and serving God than a life of luxury – something we need to realize in this age of corporate greed and personal over-consumption.

Responsibility in the World

It would be a grave mistake to think that spiritual disciplines only benefit us personally. Our Reformed tradition would never permit this. To be exact, this is where our tradition makes its most characteristic contribution to spiritual formation. Our tradition will insist that we reassert our Christian responsibility toward the world.

Calvin insisted that if one’s piety didn’t produce works of love and justice – what he called “ works of righteousness” – is wasn’t true piety. Another reason that Calvin was so opposed to the spiritual disciplines of the medieval church was that they were too inward, too individualist, too personalistic, lacking any clear social or ethical dimensions. Calvin was opposed to monasticism primarily because of its withdrawal from the world and its assertion that the contemplative life was superior to a life of responsibility toward family and community. While human effort could not create the Kingdom of God, it could make human community more like God’s Kingdom.

Reformed spirituality takes its distinctive stamp from the ethical and the social. It is never removed from the realities of the world. It is rightly skeptical of any spiritual experience that cannot be authenticated in community. While we may “come to the garden alone” to be with Jesus, we also expect to find him on crowded city streets. Calvin would counsel that the goal of any spiritual practice is not “self improvement” but the welfare of one’s neighbor. Remember that one of Calvin’s accomplishments in Geneva was to build the first public sewer system in a European city – a truly spiritual activity!

Spirituality in Community

Another characteristic of our Reformed spirituality is a distrust of individualism. We can’t be Christian alone. True spirituality is always formed in community. This means that as we enter the next millennium we will be discovering new dimensions to corporate spirituality.

This already is happening. Chuck Olsen at the Heartland Presbyterian Center has written and taught about a process for transforming church boards into communities of spiritual leaders, and his book of that name is now the Alban Institute’s all-time best seller.19 With Danny Morris of The Upper Room he has published another book, Discerning God’s Will Together,20 which outlines how church governing bodies can make decisions through prayerful discernment rather than relying only on deliberation, discussion and debate.

Remembering the Sabbath

Finally, our Reformed spirituality will lead us to rediscover the importance of Sabbath keeping. Calvin was unequivocal about the importance of this. God insisted on a time for renewal, and the Sabbath was made for humankind’s benefit. Only two things were appropriate for the Sabbath: worship – “resting in the Lord” – and just plain rest. In our over-worked, over-wrought world, we need to recapture the divine wisdom of Sabbath. Ironic as it sounds, perhaps no area of our spiritual life needs greater “work” than this.

Sabbath keeping will not, however, mean a return to the strict Sabbatarianism of our Puritan ancestors. We won’t close Target on Sundays or move all NFL games to Monday night. We will, however, have to find a rhythm between being and doing, working and playing, taking time for ourselves and giving time to others – a rhythm that will contribute to our psychological, physical, and social (as well as spiritual) well being. Opportunities to “come away and rest awhile” are essential.

In Conclusion

This is what I think Reformed spirituality will look like in the next millennium: We’ll be seeing a side of Calvin we haven’t seen before. We’ll be reading scripture not only for information but for formation. Our prayer will manifest a variety of ways of being with God. We will be using the spiritual disciplines to make us more vulnerable to God. We will be re-engaging ourselves in service to the world. We will be finding rest and renewal through Sabbath keeping. We will do these not only individually but corporately.

Recall again that the symbol we associate with John Calvin is a flaming heart held in an outstretched hand and his motto, “My heart, I offer to you, my God.” Perhaps the hope that Calvin would have for all of us who stand in the tradition he established would be for our hearts to be on fire, held in outstretched hands and offered to God. This is my vision for Reformed spirituality in the next millennium.

Spiritual formation is the activity of the Holy Spirit which molds our lives into the likeness of Jesus Christ. This likeness is one of deep intimacy with God and genuine compassion for all of creation. The Spirit works not only in the lives of individuals but also in the church, shaping it into the Body of Christ. We cooperate with this work of the Spirit through certain practices that make us more open and responsive to the Spirit’s touch, disciplines such as sabbath keeping, works of compassion and justice, discernment, worship, hospitality, spiritual friendships, and contemplative silence.
- Office of Spiritual Formation, Presbyterian Church (U.S.A.)

Result?

Wow, ok, so there’s not a whole lot out there.

In fact, as of this writing (2007-05-10), Pittsburgh Theological Seminary has the #1 spot on Google for the phrase with the course description (Download PDF).

The Reformed Institute had a nice bibliography of recommended reading but it’s not specific to spirituality, it’s about the Protestant Reformation.

Benedict, Philip. Christ’s Churches Purely Reformed—A Social History of Calvinism (Yale, 2002)

A big book (500+ pp.) [TJL adds: actually it’s 704 pages - yikes!] providing thorough treatment of a complex subject; the best scholarly work devoted entirely to the subject of Calvinism currently available; by a distinguished historian who is not himself a Christian; invaluable resource for those who are prepared to devote some sustained time and effort to the book.

Collinson, Patrick. The Reformation—A History (Modern Library, 2004).

A short, readable introduction to the story of the Reformation by a distinguished English historian.

MacCulloch, Diarmaid. The Reformation—A History (Viking, 2003)

Another big [864 pages - ed] (but quite readable) book by a distinguished scholar; it provides an excellent overview of the entire Reformation, with in-depth analysis of virtually all the major movements involved, from the Anabaptists to the Jesuits. Excellent concluding chapters on the impact of the Reformation on daily life.

McGrath, Alister E. A Life of John Calvin—A Study in the Shaping of Western Culture (Blackwell, 1990).

A concise, readable overview of the life, times, thought and historical influence of John Calvin by a respected scholar who is sympathetic to Calvin but not uncritical.

McGrath, Alister E. In the Beginning—the Story of the King James Bible and How It Changed a Nation, a Language and a Culture (Anchor, 2001)

A stimulating, brief book—the tale of one of the most important developments in modern English history told by a gifted story teller and distinguished historian.

Mouw, Richard. Calvinism in the Las Vegas Airport—Making Connections in Today’s World (Zondervan, 2004)

A short, easy read by the current president of Fuller Theological Seminary; designed to make a case for the relevance of (orthodox) Calvinism to contemporary life.

I actually already have the last book. I picked it up at Peachtree Presbyterian Church in Atlanta sometime last year.

I’m a bit curious how the King James Bible relates. Well, mostly the list is about the Reformed tradition more than Spirituality, although I have found some more information about Reformed Christian Spirituality that I hope to link to in the coming weeks.

Good question.

As I was talking with Susan Kendall (director of the D.Min. program at Pittsburgh) I said something about wishing I could go back to seminary now that I’ve been in ministry for awhile (9 years in September) and know what I need to learn.

“That’s the purpose of the D.Min,” she said.

There are oodles of things that I wish I had learned in seminary. Probably more than I could count. That’s not to say that they didn’t try to teach them to me. I went to seminary at 22 — about 6 weeks after graduating from college and about 3 weeks after getting married. Not only that I was pretty burned-out on school.

Plus I really didn’t know that much about what it meant to be a pastor. Growing up Catholic, I knew the priests in our church pretty well, but I didn’t know a lot about what they did. I joined the Presbyterian Church in college (officially 1993) and didn’t know much about what they did either.

A lot of what is taught in any school is theoretical rather than practical. Business school teaches you business ideals, not necessarily how to run a business on a day to day basis. Seminary is no different. My recollection is that there was not a lot of room for many electives. It would be difficult to add much more to it.

I remember going into the Senior Pastor’s office at my first church, sitting down in a chair and bemoaning, “They don’t teach enough political science in seminary…”

His dry response, given without looking up from what he was working on, was simply, “That’s because no starry eyed seminarian would take it.” Well, I was far less than starry eyed, but he was right; I wouldn’t have taken it either.

Doctor of Ministry programs can’t fix that either. There’s simply too much material to cover. You could easily add a 4th year to seminary and I’m not sure if they would cover it all either.

None of which really answers the question.

I’ve had some amazing opportunities for continuing education, especially in the past 4 years. At a certain point I felt a desire to do something that would be both educational and productive/practical in a way that most other Con Ed opportunities just aren’t.

• Pastoral Theology
• Parish Focus
• Reformed Focus
• Eastern Christian
• Urban Focus

The first 2 or 3 really looked interesting to me but didn’t quite grab me. I made a visit to the campus in November and looked through the materials again the night before. I remember thinking, “Well I like parts of this one and parts of that one, but I’ll just have to see if something seems more clear after tomorrow.”

I met with the director of admissions and after we talked for awhile she said, “Oh, and I’m not sure this is even on the website yet, it’s a new focus that we’re developing.”

She handed me a course outline for “Reformed Christian Spirituality” which took elements that I liked out of several of the other areas of focus and made them into something new, which is described as having these goals:

• Approaching reformed spirituality through biblical and theological study
• Educating the heart and the mind
• Conversing between faculty and pastors
• Claiming a core identity to deepen worship, proclamation, and theology

I saw it as a designed to help deepen faith — faith that is Reformed (from which the Presbyterian Church is descended) and Christian.

Several months ago I mentioned to some friends that I was thinking about pursuing a D.Min. She thought I said “demon” and was very confused. (Perhaps she thought I was trying to become an Exorcist.)

I sent in my application in January.

And waited.

Yesterday I was talking with a friend yesterday who asked me if I had heard from Pittsburgh.

Well I hadn’t, so I called and found out that I had been accepted.

Then I realized it was Friday the 13th.

Fortunately I don’t believe in omens. Or demons. Otherwise I might be a little freaked out by the whole thing.

Meanwhile I’m just a little freaked out by the fact that I’m going back to school and remain a full-time pastor.

More later.