Day Two—Pastoral-Psychological Contributions to Priestly Ministry in the Twenty-First Century

The second day of the clergy seminar began promptly at 7:30 a.m. with Matins, served by Fr. Dragomir Tuba and Deacon Dusan Djordjev of St. Sava Serbian Church in Phoenix. In light of the news that Fr. Vasilios Gontikakis had passed away the previous day, Bishop Maxim served a Pomen (memorial service) at the conclusion of Matins. His Grace noted that Fr. Vasilios was a contemporary symbol of monasticism on Mount Athos as well as an important “theologian of the surprise” with an international presence and influence. May his memory be eternal.

Following breakfast, Fr. Stephen Muse offered the morning presentation, titled “Hazards of VIPS: Boundaries, and Vulnerabilities in Vocation, Intimacy, Power, and Spirituality.” Fr. Stephen began with the Old Testament story of Jacob at the Jabbok River, which he said represents humanity’s core struggle with God. Struggle, he emphasized, is at the heart of human existence. God’s condescension and humility on the cross are beyond our comprehension, resulting in a paradox: we cannot overcome what we struggle with; only God can do so in Christ.

While the word Bethlehem means “house of bread,” Fr. Stephen suggested another sense: beth = house, lehem = the one who is in hand-to-hand combat. When Jesus says, “Beware the leaven of the Pharisees” (Matt. 16:6), he refers to a different leaven—one that changes and sanctifies humanity so that the body itself becomes fragrant with myrrh at death. Life’s struggles can either destroy us or become the means of our sanctification. All of our struggles are a form of martyrdom—an encounter with demons we cannot allow to defeat us. Yet we often prefer superheroes to Christ; we want to vanquish evil with superpowers, replaying the same story of one evil being defeated by another claiming to be slightly better. The Lord’s message, however, is that this battle will never end unless it comes from above. Thus Jesus tells his disciples he is going to the cross, and in response they ask if they may sit “one on the right hand and the other on the left.” While God descends to our level, we are often intent on climbing upward.

Fr. Stephen wove together scriptural exegesis, Orthodox theology, psychology, and vivid anecdotes—from combat trauma to parish life—to show how burnout, boundary violations, and narcissistic compensations arose when that struggle was avoided or hidden. Throughout, he contrasted vocation versus vainglory, intimacy versus isolation, presence versus power, and sanctification versus secularization, urging clergy to maintain boundaries, embrace humility, and live as living anaphoras—continuous offerings of themselves to God in Christ rather than building a “bank” of self-promotion or spiritual image.

One question raised after the presentation was whether the struggle for sanctification might be easier for monastics than for married clergy. Fr. Stephen replied that while monastic life may facilitate a fuller experience of the liturgical, prayer, and ascetical life, it does not mean those elements are absent in the world. His message was simple: pay attention to daily life and do not despise the ordinary, and you will make much progress.

After the presentation, the clergy divided into discussion groups—one of more experienced clergy and the other of younger clergy. Zoom participants formed their own group. Each group was asked to share and discuss topics presented both on the previous day and in that morning’s session.

The younger group reflected on narcissism—how much of it is “real” narcissism versus something else—and on how God accepts the raw material we offer, whether priesthood, marriage, or other vocations. They also noted how people outside the church sometimes manifest virtues we would call Christian, yet these virtues are less evident in some who regularly attend church.

The older group discussed the significant amount of time spent with catechumens and the role of godparents, suggesting that godparent classes might be beneficial in some parishes. They also examined the “red flags” Fr. Vasileios mentioned and how many such warnings should disqualify candidates for the priesthood.

Following the post-lunch break, Fr. Vasileios offered an afternoon presentation titled “Clergy Burnout and Well-Being.” Clergy, he noted, are both valuable and vulnerable. The very nature of their ministry is demanding, requiring them to address a wide variety of stressful situations while often lacking time to recover. Leadership in a parish is inherently stressful. Personality also plays a role: the ambitious priest eager to prove himself, the perfectionist unaware of his limitations, or the guilt-driven priest acting as though his achievements could appease God. A third factor is context: the church as an organization may not provide adequate support for a priest facing conflicts in his parish or personal life. Many priests lack close friends nearby; their friends live far away. Rivalries may also develop between priests—young and old, large and small parishes, and so on. Fr. Vasileios offered a rich treasury of experiences illustrating the many causes of clergy burnout and emphasized the importance of recognizing one’s capacities.

Rev. Vasileios Thermos highlights the high risk of burnout among Orthodox clergy due to the demanding and multifaceted nature of parish ministry, personality factors such as perfectionism or guilt-driven service, and contextual challenges including lack of support, family pressures, and isolation. Drawing on a large study of clergy and presvyteras (priest-wives) in Greece and the U.S., Fr. Vasileios shows elevated rates of psychosomatic disorders—such as high blood pressure, anxiety, headaches, and excessive fatigue—especially during the first two decades of spiritual fatherhood. He emphasizes that empathy, though essential, carries its own cost, and that both clergy and their families suffer from the cumulative stress of pastoral life. His research underscores the urgent need for organizational support, fraternal care, and realistic self-awareness to preserve the health and vocation of priests and their families.

During the lively discussion that followed, Fr. Vasileios noted, in response to a question about clericalism, that clericalism is essentially an illness never intended to be part of the church’s life. In many cases, he said, people approach and even encourage the priest to destroy himself through the system of clericalism.

A rich dinner prepared by the women of our host parish of St. George in San Diego served as a fitting conclusion to a day filled with prayer, presentations, discussion, and fellowship.

Fr. Milovan Katanic