We are exploring new patterns for formation and training in the first four years of public ministry for the stipendiary ordained. The paper supporting the two pilot schemes can be found on the pages of this Blog at http://wp.me/Pg5Vx-7k
The ordination at St James Grimsby yesterday morning was full of excitement, anticipation and celebration. The four new deacons ordained in the north of the Diocese of Lincoln yesterday bring to the church a depth of gifts and competencies which bode well for the future.
Frequently I find that conversations with congregations seem to suggest that the quantity of those coming into and available for stipendiary ministry is the important issue. I think, however, that it is the quality of those coming forward which will resource the church most effectively in God’s mission and ministry.
As the cost of employing priests increasingly depends on the generosity of congregations, we need to ensure that those in stipendiary ministry bring a quality and competancy which supports such generosity. At the same time, the church needs to ensure that it is using all vocations to ministry in such a way as to honour the gifts and talents of those call by God not only into the ordained ministry but also into Reader and other lay ministeries. Justin Lewis-Anthony recent book – “If you meet George Herbert on the road, Kill Him” challenges the Church of England to rethink how we unfold the practice of priestly ministry. As the resource of stipendiary ministry reduces, it is time for us to understand how best to use the gifts and talents of those who respond to the call of God.
Just repeating pattens of ministry from the past by stretching the resourse of the stipendiary ordained ever further is a questionabe strategy for mission and ministry. Lewis-Anthony asks pertinent questions and it is down to us in the local church, in deaneries and in parishes to respond creatively – if we are to use the gifts and talents of those ordained yeasterday effectively in the cause of the Gospel.
Writing in the Church Times in May, Bishop John Bickersteth raises the question of the number of Suffragan Bishops in a Church with few clergy. He argues that their function could be carried out by archdeacons and cost saving achieved. His approach is based on the ASB service for consecrating Bishops which puts the emphasis on the main responsibility of a Bishop being the care of the clergy.
I scribbled the following reply to the Church Times:
“The Rt Revd John Bickersteth raises an interesting issue when he asks “Why not cut some Bishops”? Yet his argument focuses on cost and function, rather than leadership and mission.
In the introduction to the Ordination of Bishops we are reminded that “Bishops are ordained to be shepherds of Christ’s flock and guardians of the faith of the apostles, proclaiming the gospel of God’s kingdom and leading his people in mission.”
A reduction in the number of suffragan bishops would inevitably result in the remaining bishops becoming increasingly inaccessible both to the Church and also to the wider community. In an age of connectivity, networks and subsiduarity we need to ask how encouraging such rarity would assist in leading people in mission.
The fundamental question raised by Bishop John Bickersteth, but not addressed, concerns the nature of leadership needed for a Church committed to mission in the twenty-first century. Resolving this question applies as much to incumbents, as it does to bishops Models of oversight and leadership from the past may not always be helpful in determining what is right for the present. Yet the relationship between leadership and mission is well established.
Quoting clergy numbers and ratios of bishops to clergy is to ignore the changing nature of the church. In my area we have over 350 laity who have undergone training to equip them to unfold various aspects of ministry and to become part of the public face of the church’s ministry. Relating to them, maintaining a mission mindset and ensuring that their gifts of ministry are well used, requires a different approach both from their priests and also from their bishops.
In the same way, parish priests are taking on significant complexity as their ‘cure’ encompasses increasingly diverse communities. Supporting, encouraging and pastoring the clergy requires a far more informed understanding and involvement than may have been needed in the past.
Cost and function are pertinent, but the nature of leadership and appropriate shapes for that leadership are perhaps prior questions.”
With more and more Vicars/Rectors being asked to take on more parishes or even another multi-parish benefice into their ‘cure of souls’, I have written a paper about how the model for being an incumbent needs to be revisited. It is a discussion paper to stimulate thinking and it can be found on this site at: Incumbents and Extended Oversight
I have just finished a really useful book for church leaders about resolving conflict – well worth a read. I wrote the following review of the book for the Foundation for Church Leadership, who commissioned the research:
Eolene Boyd-MacMillan and Sara Savage
Fundamental to effective leadership is an ability to interpret and engage with human and institutional complexity. In the life of the church such complexity is to be found in abundance and it is a reality which needs to be embraced by church leaders. A significant element to this complexity is that of conflict. In sponsoring a major piece of research into how church leaders handle conflict, the Foundation for Church Leadership (FCL) has engaged with an aspect of church life which is too frequently treated as an inconvenient truth or a sign of failure, rather than as a reality of institutions and of those who inhabit them. The importance of this timely research is that, in a time of change for the church, conflict will be a factor for those attempting to plot a course for the future and when it is left unaddressed or misinterpreted, then conflict leeches energy and fosters dysfunctionality.
Given the reality of conflict within the church, it is not surprising that Eolene Boyd-MacMillan and Sara Savage were able to gather 29 church leaders from across the ecumenical spectrum to engage in research days on conflict transformation. These research days and the material shared during them form the content of this handbook. Whilst the bibliography for work in conflict resolution has become extensive, it is the practitioner research base which gives this publication its authority.
Many of us regard conflict as a negative experience, but Boyd-Macmillan and Savage contend that conflict is holy ground, offering a potential driver for spiritual growth. They describe ten steps on a journey towards transforming this dimension of human engagement – moving it from destructive negativity to that of learning “to see something good in the enemy, rather than rejoicing in their total destruction”.
Central to Boyd-Macmillan and Savage’s approach to achieving peaceful conflict resolution is Integrative Complexity (IC). This they suggest refers to the “extent to which we consider different and even opposing points of view” about an issue and then incorporate that understanding into our work. In promoting IC they draw on a well researched field in psychology and make it accessible to those who, just by virtue of office, find themselves trying to make sense of conflict within an organisation which proclaims peace and goodwill. Working positively with conflict requires the high IC which comes with a differentiation between the many viewpoints of those involved in a conflict situation and then the integration of those viewpoints and values into a solution.
Boyd-Macmillan and Savage offer a strategic approach to transforming conflict which is based on their ten steps. Those who follow this journey into transformation will discover that achieving a healthy outcome to situations of conflict will involve the leader taking into account their own conflict style and spirituality.
This is a practical resource book for those in church leadership and will become essential reading for those taking up senior appointments. The authors’ understanding of the church is a key factor in making the book both accessible and pertinent, although it is not always easy to discern how the ideas have been informed by the research itself. The only substantial criticism of the material offered is that Boyd-Macmillan and Savage make conflict transformation sound too easy, when experience suggests that it isn’t quite like that, but I suspect that this is because few of us adopt the strategic step approach to conflict transformation which they commend. The transformation they seek requires training and practice for those involved in leadership, but the Action Checklist offered for leaders who find themselves immersed in a conflict situation should be printed on a separate card, to be reread in the corner of a parish hall, the wings of a synod or the edge of a staff meeting – indeed at any time when “all about you are losing theirs and blaming it on you”.
Publisher: The Foundation for Church Leadership