Framework for Ministry for Mission
Framework for Ministry for Mission
(M4M)
Mission is God’s activity in the world. Ministry is our co-operation with God.
We offer ourselves in partnership in God’s mission. Jesus calls us to proclaim and to serve, to evangelise and to witness, to reach out with imagination and commitment. That is our Ministry for God’s Mission.
The ministry we offer through the Church of England in the Diocese of Portsmouth needs to be relevant to all age groups and to each of our different local communities. It must be effective in engaging with the challenge of proclaiming and embodying the Gospel message in the realities of the communities where we are and the society of which we are a part. In short, to fulfil our calling within Christ’s mission here, our church must be both ‘vital’ and ‘viable’.
I am inspired and excited by both the understanding, and the evident commitment, of people all across this Diocese to this vocation. The impressive consultation and preparatory work that has been undertaken over the last two years under the banner of Ministry for Mission has clearly served to enhance this awareness and sense of common purpose. The time is now for us to put in place plans at every level to turn that commitment into action.
The Ministry for Mission (M4M) Framework helps us to do this.
We will build on it together, in partnership.
Effective partnership will mean working across church traditions, parishes, and other boundaries. It will mean intentionally including all lay and ordained members of our church, and also having full regard to the ecumenical opportunities at diocesan and more local level. Effective partnership will be outward looking, and all opportunities for social engagement will need to be explored. God’s mission is for the world not for the church.
Of primary importance to effective mission in the years ahead will be leadership. The M4M Framework identifies this and commits us all to calling out and equipping the people whom God wants to be leaders in ministry. The M4M Framework is not a blueprint for ministry: its aim is to provide a springboard for action. This means growth in effective discipleship and ministry, growth in training, and growth in Christian vocations to ministry in all forms. We pray God will bless us with growth in terms of both numbers and spiritual depth.
In the light of the M4M consultation stage, the Framework also identifies core initial elements of support that will be needed. Steps are already in hand to put this in place.
I commend the M4M Framework and the motion associated with this paper. It will give the structure for our more detailed local plans which will make this framework live.
+ Christopher
Background
This Framework for Ministry for Mission has developed over the last 2½ years, the following is a summary of the various stages of that development :
• It began with the June Synod in 2008. The Synod motion passed overwhelmingly was :
‘This Synod recognises the challenges involved in planning for provision of Ministry and is committed to growth. Synod directs that Bishop’s Council conducts the necessary research to enable the development of strategic options for the future support and delivery of Ministry across the Diocese.’
• This was followed by a memorable cover of Pompey Chimes with the ‘mug shots’ of the individual members of Synod saying ‘Something must be done!’
• The baton was passed to the Bishop’s Council and in the Autumn of that year 5 teams (involving all the members of the Council) visited 5 other dioceses (Bristol, Durham, Canterbury, Exeter and Gloucester ) to discover how they were developing strategies and shaping their ministry and resources.
• The outcome of these visits and the findings made by the members of the Council was presented to the first ‘Shedfield Day’ which involved Area Deans, Lay Chairs and others . This explored how as a Diocese we could ‘enable the whole people of God to fulfil their calling’.
• There were then 3 Archdeaconry Days in the summer of 2009 .
• A working party was established to draft some proposals for the Diocese to consider. These were then sent out to the Diocese for consultation which sought to find how we can assess ‘vitality and viability’. This consultation took place during the winter of 2009/10 (including meetings in the midst of the snow and ice!).
• These meetings and other feedback (from 7 Deaneries, 27 Parishes and 17 individuals) were then summarised and presented to Bishop’s Council meeting at Shedfield in May and then to the Diocesan Synod in June 2010.
• After the Bishop’s Council in July a small working group was given the task of taking forward the development of the Ministry for Mission (M4M) framework. This group comprised David Brindley, Lucy Docherty, David Isaac, Wendy Kennedy, Debbie Sutton and Bob White, who has been the convenor. Following some initial work the group shared its proposals with the Bishop’s Staff and Heads of Sections at a meeting which led to an increased membership to prepare material for a third ‘Shedfield Day’ The Group welcomed 4 further members Chris Feak, Alex Hughes, Will Hughes, and Ben Mizen
• The 3rd ‘Shedfield Day’ took place on Oct 9th 2010. Those present approved the principles which follow, and the content of the 4 key areas of the framework.
• The working group has drawn on the material produced on that day and the proposals arising from it to draft this framework which was approved by the Bishop’s Council on Jan 18th and is now to be considered by the Diocesan Synod on 19th Feb 2011.
Issues the framework seeks to address
As a result of all the consultation that has taken place many people are aware of the issues and concerns that lie behind the Framework. The Synod in 2008 stated that ‘something must be done’. It is important that we do not lose that sense of need for action and response, and must be aware of the consequences if we seek to avoid facing the challenges that face the Church and its ministry. The Framework seeks to establish the basis of our response as a Diocese and ensure that we have the vision and resources to share in God’s mission over the coming years. The following are some of the key factors and issues that have shaped the Framework:
• Responding to the KAIROS call for a Church that was ‘broader, deeper and leaner’ – especially in our ministry as the people of God - and to God’s call to help build his Kingdom by
• deepening our lives of worship, prayer and discipleship.
• Recognising our ministry in a broader context of daily life and work for all God’s people
• Ensuring our structures and processes are leaner and serve the broadening and deepening of our lives of prayer and service
• The growth of our engagement with the wider community, society and world
• Growth in numbers; our growth in giving (financially and in service), and a growth of people responding to God’s call to them to serve him in their lives.
• The essential need to celebrate and build on a sense of our unity in diversity ( the ‘catholicity’ of the Church) in our ministry and life
• The need to balance the bishop’s authority and oversight with local decision making
• The necessity of focusing our resources on the essential elements of our life and mission
• Developing the confidence in ourselves and in each other to plan for growth; to enable deaneries to produce a vision for what ministry is needed; and develop plans for the provision and equipping necessary at the local level.
THE FRAMEWORK for Ministry for Mission
The proposed framework is designed to enable vital and viable ministry. It comprises
a) theologically- founded core of principles to inform and guide decision making and by
which to test diocesan life and ministry
b) key strategic areas for development
a) Theological Foundations and Principles
The Framework is based on a clearly understood and expressed theology of mission and a carefully developed spirituality. This must be the foundation of our ministerial strategy (There is a further reflection on that theology at Appendix 1.)
We believe that the work of the diocese, its parishes and chaplaincies, is a response to the creative love and call to mission of the God who makes himself known as Father, Son and Holy Spirit. This relationship of ‘love in shared action’ is the very nature of God and must be at the heart of any plans for mission. The ministry of Jesus was expressed through the drawing together of a group of women and men to whom he would entrust the creation of his Church – a group which, then as now, possessed a wide variety of gifts and sometimes misunderstood what they were meant to do and proclaim.
In the Diocese of Portsmouth, our response to this call during the recent past has focussed on the KAIROS process. We discerned that we were being challenged to develop a Church which is
(a) Deeper: A Church that encourages a deeper and more meaningful spiritual life, both for its congregations and for those coming into contact with its activities more loosely;
(b) Broader: A Church that has a broader base in the community and orders its worship to make it accessible to a wider group of people;
(c) Leaner: A Church that is leaner in its structures to ensure it can react quickly to the rapidly changing world in which we live.
As we continue to respond to this challenge and after a significant piece of work carried out by, and on behalf, of the Bishop’s Council, these are the core principles by which the Bishop and Synod will challenge and test the life and ministry of the Diocese.
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b) Key Strategic Areas for Development
The strategic development that builds on these principles will need to be primarily about calling out and enabling ‘leadership’ which will equip and deepen all Christians as disciples in their lives.
The framework will enable the Diocese to focus its resources on :
• a deepening of lay and ordained discipleship,
• the equipping and liberating of leadership (lay and ordained)
Four key areas for strategic development have been identified following the 3rd Shedfield Day.
The appendices contain summaries from each of the groups formed on that day: their ideas, and the proposals that they made. The style varies for each group – reflecting the involvement of a wide cross-section of the Diocese in that day and the thinking that took place. The four key areas are :
Called for Growth Vocation
Trained for Growth Training and development
Structured for Growth Deployment Supported in Growth Mission Support, boundaries and permissions
Underpinning each area is the understanding that all Christian are disciples and are called to know and love God and to share in his mission to the world.
Called for Growth
We will make available programmes for spiritual development of individuals and congregations, together with support for discerning and drawing out vocations. These will recognise that to sustain and deepen our own discipleship requires growth in prayer, in faithful living and in understanding how that call may be expressed in service. In order to awaken that call in others requires sensitive perception of God’s activity in their lives and confident clarity in helping them discern that.
Trained for Growth
We will seek a single continuum of training for all involved in the Christian community; interweaving the strands of ‘Christian Life and Ministry’ and ‘Understanding the Faith’. This needs to be a flexible resource able to be delivered at a ‘local’ level (Deanery, Cluster or Parish). Emphasis will also be placed on training and equipping those with leadership roles, including the ‘modelling’ of good practice by those who hold Diocesan posts or are involved in the delivery of training.
Structured for Growth
We will develop our ‘models’ of the Church to promote forms of collaborative ministry, whether in groups, clusters or teams, so that our structures and ways of working encourage people to understand their discipleship as being a 24/7 reality and to consider how they ‘minister’ in the community and other aspects of their lives. There also needs to be both affirmation and broadening of ‘recognised ministries’, without de-skilling or de-valuing the contribution of those whose gifts are used without formal recognition In considering proposals for deployment of ministers Archdeaconry and Deanery Mission and Pastoral Committees will need to review the deployment of all available resources; lay ministers, ordained self –supporting ministers, those with permission to officiate, as well as those who are stipendiary. We will aim to create more flexible structures within the context of the Diocese, being one body in Christ.
Supported in Growth
We will develop a ‘vitality audit’ which will focus, not on success or failure, but on potential for development and growth, alongside faithfulness. This arises from a common theme in all four key areas of the need for some form of ‘review’ or ‘assessment’ of the strengths and weaknesses of Parishes or Churches, either singly or as a group. This will be carried out at the request of the Bishop’s Staff or Mission and Pastoral Committees or as part of a cycle of Church life – during vacancies or as part of the Archdeacon’s Fabric/Parish visitation. Being strategic in nature, these audits will ask robust and challenging questions and, when necessary, will include the provision or procurement of resources and support to secure appropriate ministry and mission of the church in that place and community. Support may also be provided through the sending of groups of lay people by the Bishop to a particular place, perhaps as part of a Mission Order. These will give support and energy to a local community, for a focused period of time. There needs to be some consideration given to how vacancies could be creative periods with a variety of resources provided – and consideration given to interim ministers, or ‘diocesan ministers’ trained and skilled in such ministry, as agents of transformation.
PROPOSALS FOR CONSIDERATION BY DIOCESAN SYNOD
In the light of these papers Synod will be asked to consider the following motion:
This Synod
a) recognises the need to encourage the exploration of a variety of ways of being disciples and to nurture vocations to both lay and ordained ministry. It directs the Bishop’s Council to put in place adequately resourced mechanisms to achieve this.
b) affirms the training principles presented under ‘Training for Growth’ and directs the Bishop’s Council to collate, evaluate, affirm, resource and develop a range of training provision, including the establishment and support of a network of trainers to enable local delivery.
c) seeks to develop more flexible structures to enable people (lay and ordained) to identify gifts and skills and fulfil their vocation. It directs the Bishop’s Council to identify the resources needed and any changes to current process and structures that are needed to achieve this.
d) directs the Bishop’s Council to develop the proposals outlined in ‘Supported in Growth’ to make provision for ‘vitality audits’ and for the appropriate follow up support to enable effective ministry and mission.
e) approves the Framework for Ministry for Mission and directs the Bishop’s Council and other relevant partners to prepare detailed proposals for its implementation and its resourcing in the Diocesan Budget process for 2012 and beyond.
Resources and initiatives already available
In response to the Synod Motion of 2008 and the statement that ‘something must be done!’ and the extensive consultation that ensued, a number of initiatives and resources are already being undertaken or developed within the Diocese. These will exist to support the Framework and its development and implementation. They include:
• The ongoing support and provision of the spirituality network
• A programme of Vocation Fairs across the Diocese
• The development of a trainers network and review of lay ministry training
• A leadership development programme
• The development and review of Deanery Plans and the role of the Archdeaconry Mission and Pastoral Committees
• A review of the deployment of stipendiary clergy
• Discussions in progress to create a role for Mission Support
• The Rapid Parish Development Programme
Next Steps
If the Bishop’s Council and Synod approves all motions and proposals we will have a Framework which will provide
• Principles to inform and guide decision making at every level in the Diocese
• Principles by which the Bishop and Synod can challenge and test the life and ministry of the Diocese
• Agreement on key strategic areas to encourage, promote and resource ministry in the Diocese
• A requirement for the Bishop’s Council to develop and implement the proposals.
• Implications for resource allocation to inform future Budget setting
The Bishop’s Council will need to explore the implications of the Framework, with advice from the various central diocesan teams, with a view to presenting an update to Diocesan Synod in June 2011 on proposed programmes, resource needs and implications for the 2012 budget.
Launch programme
The Bishop will introduce the Framework in each Archdeaconry with a ‘roadshow’ of resources and materials that will be available from the Diocese to support each Archdeaconry and Deanery in developing proposals for ministry for mission in their local context.
The dates set are May: 16th for the AD IOW, 18th for AD Meon, and 19th for AD Portsdown.
Appendix 1
A theology for M4M
Our strategy for mission must arise out of our understanding of Jesus’ calll to his Church to be faithful in response to his commission. Some people argue that the Church (and the diocese) should develop a clear mission statement, and that a strategy would naturally follow from that. We have two clear mission statements: ‘The Kingdom of God is at hand; repent and believe the gospel’ (Mark 1.15); and ‘Go and make disciples of all nations, baptising them in the name of the father and of the son and of the holy spirit’ (Matthew 28.19) If we accept that these two challenges underlie our missiological call, our task is then to translate them into operation, and to enable the structures of the Church to put them into practice. We must ask the question of all our practices as a diocese of whether a particular action, structure or piece of work contributes to or detracts from this primary call to recognise and work alongside Christ in implementing the Kingdom.
These gospel imperatives are based in the nature of God himself. Whatever the doctrine of Trinity means – and the Church has struggled to articulate and understand it for 1900 years – it is about relationship being at the heart of God - or perhaps better – of the essence of God. Father Son and Spirit are not three individuals, but nor are ‘they’ just aspects of a single entity. ‘Let us make humankind in our own image’ (Genesis 1.26), suggests that God creates us to be in relationship. If God is reflected in his creation, and in humanity and in his Church – which we strongly assert that he is – then we should order our structures in such as was as to mirror his revealed character. Jesus followed this pattern in his own ministry. Choosing and teaching and working alongside an extended group of women and men, he showed us that in its roots Christian ministry is a corporate calling. In his leading of the first generation of Christians Jesus seems to have given equal weight to the personal development of his disciples (what do you want me to do for you? Your faith has made you whole …….) and to teaching about the nature of the kingdom. How do we structure the life or our diocese and the expenditure of our resources to show a similar balance?
In the early Church there seem to have been no ‘receivers’. All were engaged in mission and the work of the kingdom. All had received gifts – which differed widely – and all were expected to use those gifts in the task of building up the body. Paul makes it clear that the Spirit gives to a congregation in a particular place all that it needs to fulfil its calling to be the church in that place. Our challenge is to believe that God’s gifts are sufficient for the building up of the local Church, and then to devise a strategy which calls out, recognises and trains people with those gifts.
Contextuality is historically important for the Church. One of the great strengths of Christianity is that it has been able to adapt and change, under the prompting of the Spirit, to a wide range of differing places and cultures. Our challenge is to respond to the needs of this part of God’s world at this time. The temptation is to give answers which have worked in the past – in terms of structures, training methods or teaching – without doing the hard and radical work of asking how this relates to people now in this place - will be fruitless. Jesus contextualised eternal truths. He used the images and stories of a particular first century culture. How do we express the same truths using the images and stories of twenty first century Isle of Wight and Hampshire culture?
Another of the historical strengths of the Church – again under the guidance of the Spirit – is that it has been constantly reformed. Contrary to the assertions of some people, the Church has been in constant change – most particularly in its liturgical and ministerial expressions. The sixteenth century reformation saw rapid development on both these fronts. In recent times the Church (including the Church of England) has seen considerable liturgical innovation, but little in the way of radical renewal in its forms of ministry.
Appendix 2
Called for Growth :
approved by the Shedfield working group championed by Ben Mizen
Vocations Group Notes:
• Facilitator: Lucy Docherty
• M&D team member: Peter Kelly
• Champion: Ben Mizen
• Group: Alex Hill, Jonathan Jeffery, Caroline Baston, Ted Goodyer, John Gwynn, Geoffrey Barwick
Pre –Lunch Group Discussion notes on “what do we broadly see vocations as?”
• Vocation is being called and all are called
• How are we called?
• How do we find peoples gifts and call them out?
• Serving the world
• How do we equip churches/people to do this?
• Does vocations have to be in words –
o too much concentration on being articulate,
o not enough on “living the gospel”
• Service to the community a key concept.
• Vocation – listen to:
o God
o The world
o The church
o The above are interrelated, prayerful – spiral concept
• Affirmation
• Need to use the right language
• Challenge and opportunity to our people
• Broaden our idea of vocation
o Who is Christ working through
o How do we set them free
o Nurture?
• Need a vocations health check for churches
• Discernment process – where is God already working – joining in the “missio dei”
• The current vocation process is all about authorisation
• BAPTISM & DISCIPLESHIP ARE LINKED
• By your deeds shall you be known
• Vocation is all about calling – and recognising that call
• What do we hear
• What is God calling you to be and who is God calling you to be
• God’s call to us from the world – how do we discern this?
• Every parish needs to work out what God is calling them to do
• Inspired by the “Emmaus Road Model” – their hearts burned within them
• Need passion as well as task
• We must not be afraid to ask
• “if you don’t love you are dead, if you do love they will kill you” Herbert McCabe OP
• What is the sacrifice that we ask? Or are called to?
• What’s the “cost of discipleship” – do we demand enough?
• Deepening of faith
• Are we promoting “moralistic therapeutic deism”? – how are we passing on our faith… are our lives showing any consequence of knowing Christ?
• How do we show that it makes a difference to know Christ
• Are we building a diocese or a contributing to the KINGDOM
• Affirmation – developing self worth
• Called to be in a relationship with God
• Knowing and being known in community – relational
• We are all children of God
• Kingdom values? = one espouses and lives Gods world
• Broadening concept of vocation – it all starts form baptism
Lunchtime Post-it note Summary (of the above)
1. Vocation is listening to
a. God
b. World
c. Church
2. Vocation is being called and all are called.
3. What is calling you to be? Who is God calling you to be?
4. Emmaus model:
a. Movement
b. Eyes opened
c. Passion
d. Together
5. Vocation
a. Affirmation
b. Discipleship
c. Discernment
d. Encouragement
6. Cost of discipleship
a. “if you don’t love you are dead, if you do love they will kill you” Herbert McCabe OP
b. Sacrifice
c. Do we demand enough?
7. Where is God already at work?
8. Vocations serving the world
9. Encouragement of discipleship – an overarching principle
a. Training in discernment available for all local leaders in a local space (hearing test)
b. The “Barnabas Network”
10. Sending it our – living it – life in all its fullness.
Post Lunch Group Work on “what do we need to do on vocations?”
1. Audit (audit tool?) in every parish of what in terms of vocations is already happening (finding good practice) across the diocese
2. Training in discernment available for all local leaders, in a local space, in discerning and encouraging vocations
a. Baptism and confirmation follow up (championing good practice) – more recognition of the importance of this as the starter for vocations
b. Education in the parish – recognising that each congregation can call out vocations
c. Deanery vocations adviser (lay or clergy) affirming and calling out people from the parishes – by various activities, events and means
d. Target vocations work specifically to young people – with special adviser
e. Signpost people who feel called to serve - not always within the church or for “churchy” things
f. Promoting the vocation of prayer
g. People need to know where to go to ask/talk about their calling and what it means
h. Better communication – we need to be braver too!
3. Encouragement of discipleship by:
a. Robustness of the discernment process for authorised ministry needs looking at by the Bishop
b. Local discipleship leaders are part of a vocations team within Mission & Discipleship tem
c. Signposting people to areas of service – not necessarily within church structures e.g. street pastors
4. Deaneries need to call people out to do this – “The Barnabas Network”
a. Not one person – a team is needed – this will need building
b. A definite “NO” to a director of lay vocations proposal.
c. We need a directory of service opportunities and resource bank of people and team to help
Afternoon Group presentation:
Vocations – Encouragement of Discipleship
• The Barnabas Network (Deanery Hearing Aids)
• Each Deanery to call out at least one person to encourage and discern discipleship among the baptised and share good practice.
• Signposting to areas of service in the world and church. e.g. a Sunday school leader or a Street Pastor.
• Kick start the network with something like a focused lent course.
Proposals for further consideration:
Initiate and resource “The Barnabas Network”
• For each of the eight deaneries across the diocese to call out least one person to encourage and discern discipleship among the baptised and share good practice – this could be lay or clergy –PLEASE NOTE THIS IS IN ADDITION TO THE CURRENT PROVISION FOR AUTHORISED VOCATIONS
• For these deanery roles to be seen as a diocesan network of discipleship and vocations encouragers. This is the “Barnabas Network” – helping the discerning process by listening to disciples and signposting them on – if possible
• This team would promote disciple and vocations across the deaneries – linking with parishes and “from the ground up” faith increasing initiatives and opportunities for service.
• Support for the team would come from the “mission and discipleship” team. Additional staffing may be needed to serve this team. Resource for team building, materials and programme will be needed.
Build database of areas for service and vocation
• Database/directory of people, places and initiatives for service (broadening the understanding of vocation). This tool to be created, updated and used as part of “The Barnabas Network” signposting function
• Audit (audit tool?) in every parish of what in terms of vocations is already happening (finding good practice) across the diocese – to be used by “The Barnabas Network”
• Admin required supporting and maintaining this – centrally? This could be positively linked to Mission & Society.
• “Young vocations” and opportunities for young disciples to serve in short/mid term programmes need to be fully resourced and budgeted as part of this.
Support & training for a broad attitude to vocations – Lay and Clergy
• Using “The Barnabas Network” to promote discipleship and service in its breadth. Theological education – kick started by a focused lent course and promoted by the Bishop through baptism and confirmation.
• Resourcing Baptism and Confirmation in way that promotes all member ministry and people being released into the mission of the church. This could be done through IME and CME – but also some focused Diocesan training days.
• Develop partnerships with other agencies serving in our communities. e.g. Street Pastors, Rowans Hospice
Appendix 3
Trained for Growth :
approved by the Shedfield working group championed by Revd Will Hughes
Ministry for mission
Trained for Growth
A model for training in the diocese of Portsmouth
An initial model which needs to develop to include training for leaders, training for discipleship in the Kingdom. This should be read as a sample of the content rather than a comprehensive list.
Principles
1. Training is essential for the Christian life.
2. All Christians are equally and fully involved in the ministry of the Church.
3. The need for training is best discerned locally, and if possible should be delivered there.
4. Training should be recognised, validated and celebrated across the diocese.
5. Training is for ministry and growth of the individual and the church.
Explanation
To be a Christian is to be involved in a living, growing relationship with God as a part of the family of the Church. All of us are growing into a deeper living out of the two commandments, and are constantly developing in our love of God, our understanding of His works, and our response to His grace. The activity here called ‘training’ is the Church’s ministry of supporting and encouraging every Christian in that pilgrimage. It is therefore fundamental to the nature and life of the Church and its ministry.
Training should be seen as a single continuum aiming to help every Christian to take the next step in their life and ministry. It should not be seen or offered as a series of distinct packages aimed at different types of Christian. Learning how to pray must be seen to be a part of the same journey as leading intercessions and presiding at the Eucharist. In this way we affirm every member ministry and the unity of the church to which we all belong. This continuum cannot prescribe a single progression, and every Christian will take different steps in a different order at different times, but it is important that, for every Christian, training is seen as part of a journey not as a collection of unrelated events.
This training should consist of two streams both of which are essential for mature growth.
The first stream is entitled Christian life and ministry.
It begins with Christian living and the practical aspects of living and worshipping as a part of the Church. This stream continues into aspects of lay and ordained ministry both in worship and in the world.
The second stream is entitled Understanding the faith.
It includes training which develops an understanding of what Christians believe, such as the bishop's foundation course, and training which could be grouped under such headings as theology, philosophy, ecclesiology and spirituality (though these terms may not be helpful).
These two streams should be seen as strands in a rope, as it is essential to grow in both together in order to grow as a mature Christian.
The need for individual or group training will usually be discerned at the parish level and will often be delivered within the parish. Training delivered in the parish will always be more accurately targeted at the needs of those present, and it should never be assumed that the expertise to provide training cannot be found locally. External provision of training often implies that there are experts ‘out there’, and belittles the depth of faith already present. There will, however, be times when a parish cannot provide training, and seeks expertise from beyond. There will also be times when training requires the collegiality and unity that can only be found at a deanery or diocesan level. Where external training is provided, it should only happen once, on the understanding that what is offered will be nurtured and passed on.
While the need for training and the skills to provide it can often be found locally, training is always for life as a part of the Church, and as a Christian, rather than as a parishioner. It is therefore important that training is recognized beyond the parish, and can be used beyond the parish. This can be done by the diocese formally recognizing an area of training, and outlining the areas which might be covered in this training, for example-
• Training- Reading the lesson in church
• Content- Posture, breathing, where to look, beginning and ending words, voice projection, microphones and what to do with them, what to do with difficult names, things to look out for, preparation.
This will allow parishes to recognize the need for training in this area, give them a sense of its importance, provide a resource for the training team, and create a level of ability across the diocese.
This in no way prescribes training the parish should offer, but offers a structure which they can use. It also allows the diocese to recognize those who have received this training. Once an area of training has been covered, the parish can inform the diocese of those who have been trained, creating a list of those able to exercise a particular ministry. This list will become the resource for future training, which can be used when parishes ask for expertise in a particular area. It should be open, and any training offered anywhere can be added to it, making the list a self creating and constantly growing resource.
The list will also allow each person to develop a portfolio of training, so that they can see how their faith is deepening, and what other areas they can explore.
This portfolio not only offers the opportunity to celebrate training, but also allows cumulative training to be recognized. For example, five or six areas of training could be identified as being useful for a house group leader (perhaps: hospitality, knowing the bible, praying with others, moral dilemmas, listening skills and safeguarding issues). Those looking to be house group leaders could be encouraged by their parish to explore those areas of training, while those who show an interest in those areas could be invited to explore a vocation to be a house group leader. While it would be monstrous for anyone to require house group leaders to undergo this training, it would be extremely useful for a parish to know that all its leaders had some knowledge of these areas.
What is proposed, therefore, is not that the diocese should offer training, but that it should celebrate the training available across the diocese, recognizing it where it is strong, giving shape and value to it where it is growing, and providing it when it is sought. Most of the resources required for this training model will provide themselves, as parishes provide the list of areas of training and participants provide the training resource for the future. It is hoped that the portfolio, the recognition it offers and its usefulness for ministry and mission will be the incentive for this scheme to work. Perhaps eventually the Bishop’s foundation course or even the first stages of reader training could be achieved through this model.
Actions.
1. Start and maintain a list of areas for training. This validates the activity to participants, shows the progression, and suggests training areas.
2. Give a loose list of the contents of each training opportunity. This will provide a resource for the trainer and give an element of standardization, recognition and transferability.
3. Identify areas of training which contribute to particular ministries. This will allow people to focus their training towards areas of ministry, and will provide a resource for parishes looking to develop new areas of ministry.
4. If the parish cannot provide the training it needs then the diocese can source or provide a trainer.
5. Hold a register of those who have attended training. This will result in a self- populating list of those able to offer training within or beyond the parish.
6. Use this register to allow each Christian to develop a portfolio of their training.
Example list
Christian life and Ministry Understanding the faith
The Christian at home
Ways of praying * Seven whole days, not one in seven
Reading the bible * Living the faith
The environment Moral issues *
Listening skills * Does prayer work? *
Hospitality * Is the bible true? *
The Christian in church
The shape of the service + Sacraments +
Silence * The creed
Singing and praying What is the Church?
How to read a church Do you have to go to church?
Ministry in church
Reading the lesson Ministry, service and sacrifice +
Leading intercessions Why does evil happen?
Choirs and singing Forgiveness- for everyone?
Welcome
Assisting at the Eucharist +
Sunday schools
* House group leaders
+ Eucharistic ministers
Appendix 4
Structured for Growth:
approved by the Shedfield working group championed by Revd Chris Feak
Summary of recommendations.
Deploying the laity.
Creation of more flexible structures to enable people to:
• Identify gifts & skills and how and where they are to be used.
• Provide appropriate resources to enable use of gifts.
• Provide appropriate training.
• Encourage individuals in parishes to see there ministry as being wider than the parish.
This will involve widening the circle of ‘recognised ministries’. Some made a distinction between licensed roles, (licensed by the Diocese), and authorised roles, (authorised by parish or deanery).
Cautionary note. Beware deskilling others into thinking they only have a role or are recognised if they are authorised, or licensed.
Increased emphasis on deploying resources to the world rather than the Church.
• Emphasis on work place ministry, perhaps using SSM’s, distinctive deacons, lay ministers.
• Lay ministry. Increased emphasis on encouraging people to see their ministry as often being outside Church structures, (prevent professional Church attender mentality).
• Deploy individuals and teams to do mission ‘out there’. eg fresh Expressions.
• Encourage more sharing of stories of what is possible, through Pompey Chimes and other media & events.
• Encourage Churches to reflect upon what ‘model of Church’ or what remodelling of Church is necessary to meet these insights and change of focus.
Delegating authority.
• Appoint a working group to review the Hedges formula.
• The ‘subsidiarity principle.’ Examine the possibilities and implications of increasing responsibility for Deans, Deaneries, Deanery Pastoral Committees. Examine mechanisms for enacting & supporting delegated executive authority, including budgetary.
• Examine the allocation and use of vacated parsonage houses.
Enhancement teams.
• Appoint groups authorised by the Bishop who will model collaborative ministry and support ‘failing parishes’ and parishes during an interregnum.
• Further discussion required on how these teams will run and the constituent parts of them.
• Ask the Bishop to consider not making an appointment until a team has gone in to help assess and respond to identified needs and circumstances.
• Further discussion required on appropriate assessment mechanisms.
Other points menioned in discussion.
• Look at how our structures hinder growth. ie parish boundaries.
• Look at how our clergy training hinders growth. Training for clergy who are not equipped for leading into growth’
• Should local Churches pay for its ministries?
A personal comment.
Underlying all the above recommendations is the need to examine what model(s) of Church is required to respond the circumstances of the local Church in a changing world. This is not something the group discussed in any detail but I do not see how we can proceed unless this is addressed.
Appendix 5
Supported in Growth :
approved by the Shedfield working group championed by Revd Alex Hughes
The Mission Support group identified some key areas for further consideration:
Vitality Audit
We suggested creating a “Vitality Audit” to be used by all parishes to identify where support is needed
and is likely to be most effective. The content of the audit could be drawn from existing sources (e.g.
Kairos). The name “Vitality Audit” is intended to convey that our primary concern is not to focus on failure but to promote development and growth, which is as much an issue for co-called “successful” churches as for “failing” ones. Ultimately, “faithfulness” is what we need to aim for. [In his feedback the bishop rightly urged caution over the language of failure. However, if this is intended to be a strategic tool for the bishop/diocese to intervene decisively wherever things are not going well, then some potentially negative-sounding criteria may have to be spelt out.]
The bishop’s staff will be able to identify churches in need of an audit. Deanery mission and pastoral committees may also be encouraged to suggest parishes or clusters that would benefit from an audit. These committees need to be clear that their agenda is strategic not caretaking, driven by the need to promote development and growth, not to manage the status quo (or decline). They need to be given direction and tools to ask tough questions and give robust advice. The system of administering the audit needs to have some “bite” so that the audit is vigorous and robust and its findings taken seriously.
A number of other issues were discussed briefly:
- It needs to be understood that we never give up, but we do realign our resources to promote development and growth.
- We need to “grow up” and have “adult conversations” about the reality of some church’s situations. This often requires external facilitation, or short-term appointments.
- We need to identify structures that inhibit the bishop’s power to intervene in a timely and effective way
- Resourcing “ministry at home/work” by connecting with sector ministers.
- Promoting and utilising “lay creativity”.
- Revitalising, inspiring and energising clergy/lay leaders is crucial.
- The same criteria that are used to judge “fresh expressions” could/should be applied to “stale expressions”.
- We need a mechanism for judging when the best option is closure and for giving people permission to stop doing something (in order to support something else).
- Publicising good practice is sensible.
- A system to linking volunteer gifts and skills with local needs would be useful.
Intervention
Apostles The bishop could call together lay volunteers to form a group of deployable change-agents – “apostles” who can be “sent” (e.g. Wakefield’s “EvNet”). Apostles might be expected to spend ½ of their usual church time “at home” and ½ “on location”.
Officer A parish development officer (not adviser) would co-ordinate and train change-agents.
Preparing the Ground
Bishop As our apostolic leader in mission the bishop could “charge” parishes, directing them to take seriously the need to change and grow. Perhaps we need a new understanding or covenant between the church and its leaders, so that the expectation of the latter is that they will relentlessly interrogate the faithfulness of church life.
Appointments
Succession planning and interim ministries could be advantageous. Vacancies should not be viewed as times when nothing new happens. They are often ideal opportunities to begin the process of change: interim ministers are not caretakers but ground-clearers.
We could introduce time-limited appointments with clear expectation that the appointed person is an “agent of transformation”. Perhaps we need some paid “diocesan ministers” who are more deployable than parish-based ministers?
Shared ministry (“in 2s”) should be the norm.
Local lay leaders/PCC need to be prepared to receive their new “change agent” (clergy or lay).
-----------------------
The Church is called to proclaim the transformative gospel of Christ to all people in all places. So we will consciously structure the Diocese, Deaneries and Parishes :
• to enable everyone to hear and experience the gospel leading to spiritual and numerical growth.
• to recognise all baptised Christians have gifts and all have a vocation and that every member ministry is at the heart of our life together.
• to affirm all ministry is collaborative, by working in teams, groups or clusters which involve both ordained and lay people
In implementing the strategy for Ministry for Mission based on these principles we will work with our ecumenical partners at local and diocesan level.
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