Download New Patterns of Sustainable Ministry

Item 4
Dio Synod
05.02.11
MAKING CHURCH IN TODAY’S WORLD: NEW PATTERNS OF SUSTAINABLE MINISTRY FOR
THE DIOCESE OF SALISBURY
INTRODUCTION
The purpose of this paper is to outline a proposal for a pilot project to set up models of shared
leadership, structuring of lay ministries and the forming of radical Christian Community. It draws on
the experiences in the Diocese of Evreux and in this Diocese.
The paper is divided into three parts:
Part 1 examines the Salisbury context where the impact of the past 30 years decline in stipendiary
clergy numbers and the response to this, for example in the increase of non-stipendiary ministries
has been especially felt in rural areas. It looks at examples of initiatives that have already been done
and where shared leadership already happens.
Part 2 examines the Evreux context and describes the establishment of more viable local units,
called ‘Paroisse 2000’ as not only a practical response to the decreasing number of priests but a
deliberate and radical move away from a more traditional monarchical priesthood to a pattern of
shared ministry and mission to the world.
Part 3 outlines the proposed pilot project, which will look at how the principles which underpin
Paroisses 2000 can inform practice in Salisbury Diocese in structuring lay ministries and shared
leadership. As well as the key components of the pilot and the theological principles, this part of the
paper describes the range of participants and how learning will be shared between them, how
training and development needs that are identified can inform LDMC and how the project will be
supported through a redefinition of an existing ½ time post (Co-ordinator for Local Ministry’) which will
be part of LDMT but embedded in one of the pilot contexts.
It concludes with a Synod motion to endorse the setting up of this project and of the half time post.
PART 1
THE SALISBURY CONTEXT
Over the last 30 years numbers of stipendiary clergy have steadily declined and evidence is that
numbers will continue to decline for the foreseeable future. In Salisbury Diocese the impact of this
has been felt most keenly so far in rural areas with the ever increasing number of parishes grouped
together in benefices served by a single stipendiary incumbent or very large rural teams with a small
core of stipendiary clergy. In the past 17 years we have seen the growth of Associate Priests, Lay
Pastoral Assistants, together with the steady numbers of Licensed Lay Ministers and the
development of a variety of other forms of ministries. This growth in varieties of ministries has been
used to attempt to bolster current patterns of rural ministry. This has had only limited success and
has not always made best use of those offering for this wide variety of ministries in either rural or
urban contexts.
i)
A questionnaire in 2008 exploring clergy wellbeing revealed that clergy serving in multiparish rural benefices, who been ordained less than 10 years, experience a certain
amount of ‘negative’ wellbeing. Following the survey, this group (nearly 30) were invited to
an informal discussion so that the issues lying behind these responses could start to be
more fully understood. A wide range of themes emerged from this conversation. However,
what was almost universal was an increasing sense of separation between the passion
and vision that brought people into ministry and what they often find themselves doing. A
number of multi-parish benefices still appear to have an underdeveloped sense of a
corporate life together, often leaving clergy feeling pulled in several directions and
increasingly trying to meet competing demands. With stipendiary numbers decreasing, it
is even more imperative that rural benefices in particular are helped to move into a more
sustainable pattern of a life together, in which not only clergy but communities can thrive.
1
Item 4
Dio Synod
05.02.11
ii)
At the same time, deanery plans have greatly facilitated creative and dynamic
conversations between different benefices and deaneries. As a result there is now an
increasing momentum towards building mission through a shared strategic approach to
mobilising the ministry of the whole church, lay and ordained. It’s in this sharing of vision
and ministry that the outward looking dynamic of the diocesan aims are starting to take
root and that the Learning for Discipleship and Ministry Team have had a significant role
in encouraging ministry for mission.
iii)
Examples of support the diocese has initiated for ministry and mission in the last three
years include:
i) New training patterns for authorised ministry
ii) new licensing arrangements for Licensed Lay Ministry and associate priests,
iii) Learning for Discipleship
iv) Deanery planning through Pastoral Committees
v) Re-discovering our parish churches pilot
vi) Mission projects and pioneer ministry
vii) Thanksgiving Sunday
viii) Back to Church Sunday
ix) the Ministry deployment strategy
x) Well-being; Fully Alive, Inspired to go!
xi) New training formats for churchwardens and other PCC officers.
xii) Pilgrimage weeks
iv)
Understanding who our ministers are is a diocesan priority, which hinges on:
a. Creating an integrated pattern of learning for all the baptised
b. Building confident Christian disciples
c. Identifying and releasing the unique gifts and skills of all God’s people
d. Clarifying the different ways God is calling us to serve Him
e. Clarifying the distinctive and complementary vocations of those who are ordained
nationally deployable, ordained locally deployable, authorised and licensed lay
ministries and of all the baptised
f. Developing radical Christian communities and the leadership qualities to nurture and
energise such communities
Some Case Studies
The Dorchester Team by Harold Stephens Team Rector
Dorchester has a large ministry team ably backed-up with lay leadership in all of our churches. The
Team Ministry now includes the town of Dorchester and also several villages.
The exercise of leadership in the Team is best identified as collaborative. The avoidance of “topdown” models or of “each to their own” has been a core feature. Sharing a common vision by regular
consultations has shown we are doing many of the same things to share ministry and mission. At the
same time the individual churches sustain their unique ethos and congregations. Each church or
groups of churches has designated clergy and LLMs based there.
The core feature is the Team staff meeting is that it is hosted in different homes and chaired by
different people in rotation. The agenda is open with no topics withheld and they are all discussed.
The spirit of the meeting is consensus, mutual support and seeking what makes sense to further our
contribution to the spiritual and social life of our communities. LLMs now join clergy for some of
these meetings. One meeting per month is held in the evening so non-stipendiary (associate) clergy
in employment can attend.
The main role of Team Rector is to encourage and to make space for things to happen. Our shared
inclusive theology as “parish” rather than “denomination” is important to us – part of our common
vision and shared mission.
2
Item 4
Dio Synod
05.02.11
Making Rural Ministry Live
by Rev’d Vanda Perrett, Team Rector of the Bourne Valley and Rural Dean of Alderbury. I offer two
examples of strategies (but not the theological rationale due to space) for working with a multi-church
team, neither are perfect or wholly worked out, but they show a way to think about how we engage in
rural ministry to bring life and energy not only to the church but also the ministers too.
Clustering
Pewsey and Swanborough to Nov 2005
As the Team Vicar of 6 parishes in a 12 parish team and Deanery School Coordinator in 11 schools I
needed to find a way to make the dual role sustainable and life-giving. It became obvious that the
parishes found it hard to relate to a large team, and that the members of each parish required a
broad range of ministry and resources, but lacked a critical mass to make anything outside of Sunday
worship take off.
My vision was to group or cluster parishes according to the social networks that already existed, for
example those who were in one primary school catchment area. The aim was to encourage them to
see what they could do better together and what they would do better apart. The clusters were each
of three parishes who made a commitment to hold Sunday services at times which did not compete
with each other. For example one might have 8am BCP or 6pm Evensong, the next 9.15am Matins or
HC and the last 10.45am Family Communion or Family Service. These services rotated around the
three parishes each month in an established pattern. The Sunday worship was a small part in the
overarching plan, but needed solving to free the minds to think beyond Sunday.
We were to have joint PCC meetings at least three times annually, the first part was to be a joint
meeting then refreshments served, and in the second half each PCC met in a corner of the hall for
their specific needs with the clergy booked into 15 minute slots with each PCC in turn. Each parish
was asked how they would choose to use their share of their clergy time during the week, leading
PCC, visiting or Bible studies for example.
The parishes were encouraged to hold a common diary so events and fund raising could be
coordinated. Parishes were encouraged to see their own unique selling point and focus on this
ministry to make it outstanding. Among our churches one focused on healing ministry, another on
BCP etc. The parishes shared their experiences; if one had a faculty expert they offered advice to
others etc. The Lay Pastoral Assistants worked together with the parishes and clergy to provide
support, prayer and pastoral care especially through the occasional offices.
We looked across boundaries of parish into clusters. Here the number of people was not so large
that people felt no connection with the other parishes, so people were happier and able to grow in
faith and in knowledge because we could offer a wider range of activities. I left the team before this
was well established, and it has grown in a different way to the way I envisaged, however
relationships were being built to give a greater degree of trust between parishes, and greater
confidence in their ability not just to “keep the ship afloat” but to thrive.
Knowing and Celebrating – a Ministry of Hospitality
Bourne Valley Team from 2006
This is a team of six parishes on the outskirts of Salisbury which asked for a new team rector to make
the team work: what a challenge! The team did not appear to know each other, LPAs and
Churchwardens had not met, even when appointing a new Team Rector. The parishes were divided
between two clergy and the understanding of ‘team’ was to provide support during clergy holidays
and the famous Good Friday walk.
My priority was to get folk together and encourage them to make connections across the parish
boundaries. I started by hosting a series of suppers for different folk across the team, for example
organists and LPAs etc, and hosting a series of Lent Lunches at the Rectory – they wanted to meet
the new rector and see the house, so I used this to encourage attendance.
3
Item 4
Dio Synod
05.02.11
One of the structures that changed straight away was to appoint a person who managed all the fees
for the occasional offices across the team, releasing a huge amount of time for me! My first
experience of a team service was attended by 13 people, so we moved the team services to the
three larger churches with good facilities and then advertised them, starting the team Sunday with
bacon sandwich breakfasts and Fairly Traded tea and coffee and juice, and followed by coffee and
cake. We now have 40-50 at team services.
We introduced a team prayer diary, a team pew sheet that goes out weekly, and we run confirmation
classes, bible study, prayer groups, Toddler Group and Youth Group as team events. Each parish is
encouraged to find out its specialty: one is BCP, another has a brilliant Sunday School, another has
begun a Quiet Day ministry, another healing.
Confirmations happen in the Cathedral so no one has to fight for the “honour of the Confirmation!”
Special team events are held in the three smaller churches that suit their size. The major change
has been in how we share licensed ministry across the team. Each of the three LLM(R)s has a
pastoral charge with the LPAs for specific areas and we strive to use the clergy and all ministers
across the whole team according to their gifts. We have had some big one-off events that have made
the team think together: a Sudanese Youth Worker, an Arts Festival, and the closure of a church
building. LPAs meet as a team group regularly. We have just started meeting together in the three
northern parishes as one PCC twice each year; in the future I can see this working well as one parish
but we are trialling how this feels before getting into the long legal paperwork. Our aim is to celebrate
the diversity and pray for unity. We don’t want parishes that are carbon copies of each other.
We have worked hard to get to know each other, to celebrate each other’s gifts and to be hospitable
to each other too. Communication is key, not just letting folk know what is happening but telling them
what has happened too, sharing good news and times when the risk of trying something new does
not work quite as we hoped. Treating folk as adults and asking them to help the clergy shape the use
of their time in the parish has been really important. Sharing honestly at the team council has made a
huge difference to morale and friendship. We are well on the way to feeling more confident in what
team can mean and what we gain from being team together, but we have really only just begun.
PART 2
A MODEL FROM THE DIOCESE OF EVREUX
The second part of this paper consists of reflections from a visit in October 2010 to the Diocese of
Evreux made by Ven Paul Taylor, Ven John Wraw, Gillian Wraw and Canon Harold Stephens.
Changing Ministry in the Diocese of Evreux
The diocese of Evreux is similar to Salisbury with a mixture of small towns and villages. However, it is
even more sparsely populated with about two thirds of the Salisbury population (about 520,000 and
750,000 respectively) in an area 10% larger. There are far fewer priests than in Salisbury: 48 are
active 1 and 36 retired (the numbers have greatly reduced over the last 25 years or so – the total in
1984 was 235 and 176 in 1994). There are also 25 permanent deacons (many of whom are married)
who tend to work in prisons, hospitals and other specific areas of specific pastoral need.
In 1996, along with other French dioceses, Evreux launched a radical campaign to reorganise the
diocese and create more viable local units, called ‘Paroisse 2000’. This was not only a practical
response to the decreasing number of priests but a deliberate and radical move towards the ministry
and mission of the whole church (a direct response to Vatican II). ‘Paroisse 2000’ was the beginning
1
35 in parish ministry; 7 in diocesan administration; 6 in chaplaincy
4
Item 4
Dio Synod
05.02.11
of a move away from a more traditional monarchical priesthood to a pattern of shared ministry and
mission to the world. In this new scheme individual parishes were clustered into 7 secteurs and 30
new paroisses. It is not unusual for rural paroisses to contain 20 or so villages (the largest number is
over 40), however urban paroisses also include surrounding villages. Each paroisse has a parish
priest.
EAP and EAL
A key part of this pastoral reorganization was the establishment of collaborative ministry teams in
every new paroisse – EAP and EAL. The Equipe d’Animation Pastorale is the coordinating pastoral
team for the whole paroisse and has from three to five members, including the parish priest, with the
actual work being carried out by several local teams known as Equipes d’Animation Locales. This
enables ministry to be coordinated, resourced and supported across the whole paroisse, whilst
preserving the particularity of communities and ensuring local presence.
Both teams are appointed for three years (renewable for a further three years), which ensures that no
one gets stuck in one particular role and that there is always new blood coming through. The EAP
members are appointed by the Bishop in consultation with the local people and the EAL members
are appointed by the local community and the EAP. EAP members are also members of various EAL
ministry groups. These groups include: social justice; baptism preparation; marriage preparation;
care of the sick; funeral and bereavement ministry; and catechism. Finance and much of the
administration is coordinated in the context of the EAP. The parish priest is a member of the EAP and
tries to participate in as much of the work of the EALs as possible.
EAP and EAL in the Paroisse of Notre-Dame des Bois
The paroisse of Notre-Dame des Bois is a collection of 16 villages with a total population of about
12,000. The parish priest, Fr. Emile, and assistant parish priest, Fr Jean-Yves, are brothers of the
order, Frères Missionaires des Campagnes. Their community house is near the village of
Cannappville, one of the 16 villages; the Community is also involved in running a ‘land-based’
college. The EAP of Notre-Dame des Bois has four members, including Fr Emile and coordinates the
work of three EALs that cover three regions: the southern region (Communauté de l’Iton - 6 villages),
central region (Communauté de Quatremare – 7 villages) and the northern region (Communauté des
Horizons - 3 villages).
We were kindly invited to attend a regular meeting of the Notre-Dame des Bois EAP and dialogue
with the members (the EAP generally meets twice a month).
It is clear that the group share the responsibility for the whole life of the paroisse with the priest. This
was evident from the dynamic of the meeting that we attended, where the priest was clearly one
member of a group. Apparently the group takes it in turn to chair the meeting, which is in itself a
significant sign of this (the meeting we attended was chaired by one of the lay members and the
parish priest had the role of note-taker).
The EAP meetings focus on sharing information about the EAL ministry groups, ensuring that all is
going well and identifying where help and support is needed. They organize formation and learning
(Faith for Today); some aspects of social justice; the adult catechumenate; parish magazine; youth
work; and finance. They are also involved in shaping worship.
The 3 EALs, which are focused on ‘action on the ground’, each have a coordinator looking after
locally appointed teams with responsibility for:
1) Social Justice (Solidarité) which works in a practical way in three areas:
i)
ii)
With the marginalized and those in crisis
Identifying and combating poverty
5
Item 4
Dio Synod
05.02.11
iii)
Linking up with Social Services and other public bodies
2) Baptism preparation
3) Marriage preparation
4) Care of the sick
5) Funerals – lay people not only give pastoral care to the bereaved but help make the
arrangements for the funeral service and not infrequently take the service.
6) Catechism for the young (regular classes nurturing primary aged children and preparing them
for first communion and confirmation)
A paraphrase (and rough translation) of the diocesan statement: It is in the paroisse and in each
community that pastoral activities are coordinated….the pastoral activities common to all the
communities. It is on this level that the permanent ministry of a priest expresses the Church – that is
in a place and in being offered and received from one another. This is the expression of what it is to
be Christ’s body in which there is unity. The community helps bear the pastoral load, which is a
sharing of all the tasks and responsibilities which Christ entrusted to the Church and constitute his
mission to the world. This load is entrusted by the bishop to an Equipe (team) of pastoral animation
(E.A.P) made up of laity and the parish priest. The paroisse is a communion of communities and
therefore provides the context and focus for mission.
Sunday Worship
This common life of the paroisse is reflected in Sunday worship, where there are usually only two
masses. People therefore are used to travelling and have the benefit of gathering in larger numbers.
This pattern speaks into and of a growing sense of a ‘life together’ transcending the boundaries of
individual village communities. Only 9 churches are used in the regular pattern, although all
churches have at least two masses a year, which is a legal requirement for them to remain open.
One church (Quatremare) is used as the main mass centre as it happens to be the most centrally
situated.
Masses tend to be very participatory with children sharing in leading of various parts of the liturgy.
The singing is led by a cantor and is largely responsorial.
Formation d’Animateurs
The core activity of the diocesan department for theological education and training is described as
Formation d’Animateurs. There is one full time teacher/coordinator and team of volunteer teachers.
The equivalent of LfD has 100 people following a 3 year course on theological formation – the three
year course structure is: God; Jesus Christ; and the Church. Most teaching takes place in the
Diocesan Centre and some in other centres. There is no essay writing, although participants are
encouraged to keep a journal of their learning, which essentially means theological and spiritual
reflection. Most people aren’t just on the course for their own interest but in order that they can be
prepared to go out and lead local groups – as the title Formation d’Animateurs suggests and there
are now many groups across the diocese. Therefore the course also contains training in practical
skills on how to form and lead a local study group. The model of teaching and learning that is
advocated is collaborative and participatory, where there is collective decision making and a sharing
of the chairing/coordinating role. These local groups are deliberately designed to model and stimulate
something that will be reflected in the life of the local church.
EAP members are not required to follow the course, although in practice many do, and there is a
direct correlation between the course and the skills and ethos involved in EAP leadership. However,
EAP leaders are required to attend 3 two hour sessions in which there is reflection on the underlying
ecclesiological and theological issues as well as practical skills training. The EAL training is delivered
6
Item 4
Dio Synod
05.02.11
locally. The diocesan team visits all EAP/EALs every two years to give encouragement and some
training. Much on-going training is, understandably, delivered in the seven sectors (very like large
deaneries). EAP leaders are given a ministry specification and letter of authorization from the Bishop.
N.B. There is increasing indication that people are transformed by their experience of being in EAPs
and EALs as well as participants in the Formation d’Animateurs course. There is some hope that this
in itself will not only enhance the life and growth of the local church but in itself grow new vocations to
the priesthood.
Transformational ministries
The Diocese of Évreux presents some inspirational ideas for ministry and its organisation, especially
in large, rural paroisses. Much has been written to detail what has been done in the Diocese to
develop the “Paroisses 2000” model. These structural changes were the direct result of the everreducing numbers of priests in the French Church. This may appear a negative way in to drive
change. Paradoxically it may be having the effect of strengthening the foundations of local ministry
by the positive and confident participation of lay people at every level. It must be remembered that
the “EAP” (effectively the local leadership team) is jointly licensed by the Bishop and charged with
the leadership of the whole paroisse. No longer does this fall exclusively on the Priest.
Secondly, the deployment of local pastoral teams is not a matter of haphazard opportunity, as seems
so often the case in our diocese with the use of LPAs. Here the needs are identified, training put in
place and local pastoral teams “staffed” with specific rôles and responsibilities. These include
hospital and sick visiting, social justice, baptism and wedding preparation and the preparations for
and conducting of funerals.
Within this given structural pattern lies a strategy which sees ministry as collaborative and which
emphasises the shared ministry of lay and ordained. Where this has developed and matured (and
the model is used in towns as well as rural communities) the place of laity in leadership and
responsibility is greatly enhanced and taken seriously.
But all is not bureaucratic or overly rigid. What is quite apparent is that, at its best, this ‘Paroisses
2000’ model can allow for considerable initiative in outreach, pastoral ministry, and in worship.
Two contrasting examples illustrate this point (both involve women):
1. Pastoral care and social justice for the community – the ministry of Sr Leo Joyce
Sr Leo is one of three parish sisters based at Bernay, in the west of the Diocese of Évreux. She
shows the need to allow flexibility for someone with extraordinary character and drive to forge new
frontiers of ministry and challenge more traditional assumptions of a well-established parish.
Along with all her various parish duties, including work in outlying villages and for the diocese in the
field of ecumenical relationships, Sr Leo has shown how the Church ministry can transform lives.
Living and working in the working-class quarter of the town, she has established, from nothing, work
with young children and families. This has resulted in an extensive pastoral ministry to those families
through relationships and consistent and unrelenting effort to maintain contact with all families every
week. (Here we must acknowledge the same approach which has helped drive forward the work with
children in Littlemoor in Weymouth in our own diocese).
Even more challenging for the Parish has been the contact with the Traveller Community – just as in
Britain, Travellers are the victims of social exclusion, prejudice and hostility. Here, Sr Leo has made
contact with the community and started to build up trust and confidence, which allows her with others
to enter caravans. This enables her to offer teaching support to disadvantaged children and to
engage with social justice issues. This often involves advocacy and accompanying people to face
institutional indifference and bureaucracy.
7
Item 4
Dio Synod
05.02.11
Others of the Parish point to the way these engagements have transformed their thinking and, in
some cases, their own Christian pastoral ministries. It will never be a comfortable ride – but a deeply
spiritual person who is irresistible in bringing a beautiful Gospel to the hard face of human society
must be allowed, by her ministry, to be something of a prophet in her place.
2. Sunday Worship when there is no Mass
By contrast, this example concerns Sunday worship. Large, multi-church parishes of the diocese
(the largest has 44 churches!) do not try to offer regular Sunday Mass in every church. That is
impossible. Experiments with “Communion by Extension” (as we term it) have been stopped.
The pattern of worship for such parishes is typically that of 2 or 3 Masses per Saturday evening and
Sunday for the whole Parish. These are typically located in the largest of the villages or the town of
the parish. In addition, every church will have a Mass at least once every 6 months. If they do not
then the building, already the property of the local authority can revert to be disposed of for other
uses. Thus Patronal Festivals may provide the obvious opportunity as part of a large, bewildering
and complex rota for Masses in the minor churches of the Parish. However, there is evidence that
lay-led worship on a Sunday is growing. Such non-Eucharistic worship is specifically allowed and
models for guidance are published. These equate to the “Service of the Word” provision in the Book
of Common Worship. Typically such worship is timed so as not to be held at the same time as a
Mass elsewhere in the large parish. However, such worship does provide for the expressed needs of
some communities to continue with more frequent services in the Church.
One example of this was given during our study visit: A lay person, and graduate theologian, was
faced with a dilemma in her village one Easter. Easter that year fell on the day of the church’s
Patronal festival. By tradition the Mayor and much of the community comes to church for the
Patronal festival Mass. That year the Masses of the Parish did not include one in their village.
The lay woman concerned (who also has a diocesan post as coordinator of training), with others,
decided to offer a “Service of the Word”. The Mayor and community came. She explained it was not
to be a Mass and suggested that any wishing to do so should drive on to where a Mass was to be
celebrated. None left. She also explained that she would be leading the service. None seemed at
all unhappy.
The service comprised of the opening prayers, prayer of the day, the readings and Gospel for the
day, the intercessions, the sharing of “blessed” (non-Eucharistic) bread and a final (non priestly)
prayer of blessing. Most notably, as someone suitably qualified, she decided to preach and lead on
to a discussion about the Gospel and the sermon with the congregation. Officially only clergy may
preach. However what was officially an “exposition” was, in reality, a sermon. “I preached!” she said.
Not only have classic models been adapted in worship but, in some cases, people have found this
liberating and a realization of far greater opportunities for the life of the worshipping community.
In all this the authority of the Bishop, the parochial (licensed) teams and ethos of the Catholic Church
are upheld. Nonetheless it has revolutionized life for some communities.
Conclusion
Britain and France are similar in some ways and different in others. However, the challenge of the
reduction in congregations, the aspiration to work locally and the nature of our cultures and present
times mean we have many meeting points in today’s world. Perhaps we need to ask tough questions
of ourselves and also of small rural communities. Perhaps we must be more rigorous in our
deployment of clergy and lay ministries? Perhaps we need to clearly identify what are those key
things that should make Church, Church, in whatever locality? The reality of lay-clergy collaboration
and team working that encourages transformation is surely to be encouraged.
(N.B. The Bishop of Evreux, Bishop Christian Nourrichard, has asked for the paper to be translated into French
and be submitted for discussion at his own Bishop’s Council in Evreux.)
8
Item 4
Dio Synod
05.02.11
PART 3
Energising Local Mission and Ministry - Proposal for a Pilot project drawing on the experience
in the Diocese of Evreux Paroisses 2000.
Preamble
Paroisses 2000 offers a model of shared leadership, structuring of lay ministries and the forming of
radical Christian Community which accords with the core Diocesan Priorities for Salisbury Diocese
which came out of the Deanery Hearings 2004 to 2005 and the Deanery Strategic Plans. However
there are significant differences in culture and context which mean that the model cannot simply be
replicated in our Diocese. These include different governance structures, relationships in local
communities (for example with schools), the difference in responsibility for church buildings, current
local ministries exercised by associate priests, licensed lay ministers and lay pastoral assistants, and
the significant difference in numbers of stipendiary clergy between the two Dioceses.
The pilot project will look at how the principles which underpin Paroisses 2000 can inform practice in
Salisbury Diocese in structuring lay ministries and shared leadership. Participation will be
encouraged from a range of contexts to test the resilience of the models which are developed. Two
important aspects of the pilot will be to encourage shared learning between participants and to inform
LDMC on best to meet training and developments needs identified through the pilot. The pilot project
will be supported through a ½ time post (Co-ordinator for Local Ministry’) which will be part of LDMT
but embedded in one of the pilot contexts (see note below).
Outcomes





The development of patterns for shared lay and clergy leadership which complement existing
governance structures
The development of models for structured local ministry which integrate with current patterns
of local ministry
The development of learning and training programmes to support locally energised ministry
Exploration of sustainable patterns of worship particularly for rural areas.
Models of radical Christian Communities characterised by venturesome love in social action
and pastoral care.
Methodology
A variety of participants will be invited to take part including

Large team ministries

Large united benefices with a sole incumbent

Large parishes with a sole incumbent

Informal parish groupings
To be referred to as a Local Mission Group.
Where the Local Mission Group consists of a large number of parishes or communities they may
grouped in up to three clusters for more local delivery of pastoral care.
Each Local Mission Group will commit to

A leadership team, comprising both clergy and laity episcopally commissioned and serving
for a period of three years (renewable for a further three years).

Teams operating a group level engaging in social action, schools, evangelism,
communication, lay learning and discipleship

Identifying individuals to engage in cluster pastoral teams offering baptism preparation,
marriage preparation, bereavement care, pastoral visiting, and local worship
9
Item 4
Dio Synod
05.02.11
Members of the leadership team may be members of other teams in the Local Mission Group but will
not be expected to lead or animate those teams. Chairing of the Leadership Team shall rotate
among its members.
The Co-ordinator for Local Ministry will provide support for each Local Mission Group, liaising with
LDMT to provide suitable training and development and ensuring there are appropriate opportunities
for shared learning between the local mission groups.
The pilot project will be overseen by a reference group whose membership will be drawn from the
Local Mission Groups.
Review
The pilot project will run for five years making use of a continual cycle of review. LDMC will report to
Bishop’s Council annually on the progress of the pilot with a recommendation after three years as to
whether and how the pilot might be further developed.
Note
The half time post, to be called ‘Co-ordinator for Local Ministry’, has already been agreed in
principle by Bishop’s Council in April 2010. This was agreed in the context of the report
10
Item 4
Dio Synod
05.02.11
written by Dr Paul Overend, Local Ministry and locally Deployable Ordained Ministry Training
in the Diocese of Salisbury, submitted to LDMC in September 2009. This report
recommended that we need to place greater emphasis on resourcing and developing local
church, out of which a range of ministries may emerge. The proposed post is the half time
posted vacated by Paul Overend in October 2009 and retained in the 2011 budget.
It is proposed that this post be combined with a half time parochial post, thus enabling the
person appointed also to operate in ‘embedded practitioner’ mode in a relevant context. The
half time parochial post proposed is Spetisbury with Charlton Marshall and Blandford St.
Mary, which becomes vacant in 2011. This proposal is in accord with the Milton and Blandford
Deanery Plan and has the support of the deanery leadership.
An outline job description and person specification will be brought to the Bishop’s Council
meeting.
SUMMARY
Three Key Components
1. Culture and Ethos – a radical new shared life together that leads into and is ensured by
2.
A coherent Structure (such as the Pewsey model or EAP/EAL) – enabled by
3. an authorised leadership shaped by an appropriate theology
A Key Theological Principle
This perhaps takes us back to the very foundations of our faith, where the life of discipleship is above
all a life together. St. Paul, writing in the context of the deep division between Jewish and Gentile
Christians, time and time again reminds his readers of the radical new spirit of generosity and giving
that should mark their life together. This radical new community is marked by relationships that
transcend many of the social, racial and geographical barriers that are so often the categories by
which people define and stratify themselves. As a consequence the men and women who were first
brought to know Jesus Christ revealed their conversion not by individual feats of virtue but by
entering a new life together in community. Our present age is so often an age of separations, where
we are inclined to think in terms of individual fulfilment and the valuing of personal choice over
collective need. We need to hear again this invitation to community life.
It is in this context that we need to think about nature of ministry, as it is shaped by the pattern of our
life together. Fundamental to this is our need to re-connect with baptism, recognising that baptism
carries with it a full share in the life of the church therefore a shared responsibility for the mission that
God entrusts to it. The theologian Theo Simpson says, ‘…theology isn’t so much something that you
learn as something you do. It’s a community activity, starting when Christians…begin to interpret their
own life situation…in terms of the Christian drama of redemption.’
This discussion paper explores what God’s invitation to community life might mean in our current
context and in the light of changing patterns of ministry.
There are many new paradigms being explored in our own diocese, re. the examples cited above.
For some years now we have also been greatly interested in the radical new patterns of ministry
emerging in our link diocese of Evreux. These were initially adopted because of the dramatic
reduction in numbers of priests however through this there has been a rediscovery of the essential
nature of what it means to be church.
11
Item 4
Dio Synod
05.02.11
Group Discussion Questions
1. What examples do you have from your parish of freeing the priest to be a priest as
opposed to parish administrator?
2. What translates from the Evreux model to our context?
3. How could the proposed Pilot Project meet the needs of your benefice?
4. What training and support is needed for local lay and ordained participants?
Motion
That this Synod gives its support to the continuing development of lay energised local
ministry patterns through the proposed pilot scheme. Also that the benefices participating in
the pilot be supported and mentored by a half time post appointed expressly for this purpose.
The Venerable Paul Taylor, The Venerable John Wraw, Canon Harold Stephens and Canon Jane
Charman
January 2011
12
Item 4
Dio Synod
05.02.11
DRAFT
BOARD OF FINANCE
JOB DESCRIPTION
DEPARTMENT
The Learning for Discipleship and Ministry Team
JOB TITLE
Co-ordinator for Local Ministry (half time)
RESPONSIBLE TO
the Director of Learning for Discipleship and Ministry.
RESPONSIBLE FOR
n/a
The Learning for Discipleship and Ministry Team exists to promote and resource




the lifelong learning and spiritual growth of the whole people of God
the discernment and nurture of all vocation
the provision of training and formation for all authorised ministries
the professional development of all who are in public ministry
The Co-ordinator for Local Ministry works collaboratively across the whole range of the Team’s
activities with a primary responsibility for developing new patterns of sustainable ministry for the
Diocese of Salisbury.
KEY ROLES
Key Role A
Under the direction of a Management Group appointed by the Bishop’s Council to set up, monitor,
evaluate and report back on a pilot project designed to explore how principles drawn from the Evreux
experience can inform practice in the Diocese of Salisbury in structuring lay ministries and shared
leadership
Key Role B
To engage with, support and resource a number of Local Mission Groups which have been
episcopally commissioned for the purpose of trialling new patterns of lay energised local ministry.
The Co-ordinator will have personal oversight of a designated Local Mission Group. S/he will chair a
co-ordinating group comprising representatives from each of the Local Mission Groups
Key Role C
As a member of the Learning for Discipleship and Ministry Team to engage the Team and its
resources in enabling the pilot project. To work with the Co-ordinator for Vocations and Spirituality to
identify and unlock vocations. To work with the Co-ordinator for Learning for Discipleship to design
and deliver appropriate learning and training opportunities
Key Role D
To be an ambassador for the pilot project within the Diocese, providing information and opportunities
for discussion and reflection as appropriate. To support clergy and parishes as we embrace the
challenges of a new and more collaborative culture of ministry
Key Role E
To liaise with partners and colleagues in the SCRTP and nationally who are also engaged in
exploring local, pioneering and new expressions of ministry
13
Item 4
Dio Synod
05.02.11
DRAFT
Co-ordinator for Local Ministry
PERSON SPECIFICATION
Ordained priest of the Church of England or a Church in full communion with the Church of England
A radical and optimistic vision for ministry which has at its heart the calling of all the baptised
A proven track record in developing lay ministry and lay leadership
At least a degree in theology
Good habits of reflective practice and ability to develop these in others
An understanding of the dynamics of vocation, able to identify and foster gifts of all kinds
Some knowledge and experience of adult education
A team leader/ team player with sound collaborative instincts
Courage and confidence to try new things, willing to embrace ‘the joy of being wrong’ and learn
through mistakes
An engaging and persuasive communicator
Ability to speak French would be a particular advantage
A full driving license, willing to travel extensively around the Diocese
Willing to work flexible hours with time off in lieu
14