handbook for curates and training incumbents (pt 2) · ordained ministers can be, do and know the...
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Contents
HANDBOOK FOR CURATES
AND TRAINING INCUMBENTS
(PT 2):
Learning and Assessment in Curacy
2017 - 2018
manchester.anglican.org
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Training Officer (responsible for IME Phase 2 and CMD)
Revd Julia Babb
0161 828 1448
Director of Mission and Ministry
Revd Canon Peter Reiss
0161 828 1455
[email protected] May 2017
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Contents:
Introduction 4
Intentional Learning Group Session Outlines 10
Intentional Learning Groups: Roles and Responsibilities 38
Intentional learning Groups: Case Studies 38
Intentional Learning Groups: Feedback 39
Intentional Learning Groups: Model Case Study 42
Reflective Practice and Theological Reflection 49
Reflective Journal 51
Ministry File 54
Curacy File 54
Interim and Final Assessment 54
Supervision 55
Formation Criteria 61
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Introduction
Ordained Ministry
With all God's people, they are to tell the story of God's love. They are to baptize new
disciples in the name of the Father, and of the Son, and of the Holy Spirit, and to walk
with them in the way of Christ, nurturing them in the faith. They are to unfold the
Scriptures, to preach the word in season and out of season, and to declare the mighty
acts of God. They are to preside at the Lord's table and lead his people in worship,
offering with them a spiritual sacrifice of praise and thanksgiving.
The Ordination of Priests, Common Worship
The disciples’ encounter with the risen Jesus on the road to Emmaus (Luke 24:13-35) is
a story about God’s love: God’s love embodied in the birth, death and resurrection of
Jesus the Son of God; God’s love revealed in Jesus’ opening of the disciples’ eyes and the
burning of the disciples’ hearts within them; God’s love made known to each generation
in the bread which Jesus broke and shared with the disciples at supper that evening, just
as he had done the night before he died.
It is this story of God’s love that ordained ministers are called to be, do and know, in
order that those to whom and with whom they minister may be, do and know, it too. But,
because the story of God’s love can only be told and handed on through an encounter
with the risen Jesus, ordained ministers can only tell and hand it on through offering their
lives as a ‘spiritual sacrifice of praise and thanksgiving’; they can only tell and hand it on
through meeting with, and being sustained by, the risen Jesus in private prayer and
public worship as they minister in his name to those who are also journeying along the
road to Emmaus.
The road to Emmaus, the road that ordained ministers are called to walk in ‘praise and
thanksgiving’ amongst the people of their generation, is a road that is rough and smooth,
high and low, twisted and straight; it is a road of distances small and great, with
junctions and forks in unexpected places; it is a road of encounters, chosen and un-
chosen, ordinary and extra-ordinary; and it is a road weathered by the joy and pain of
life itself, the joy and pain which ordained ministers carry for themselves and for those to
whom and with whom they minister
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The road to Emmaus takes in a funeral, a school assembly, a community meeting, a
homeless person on the vicarage doorstep, a hospital visit, a church council meeting,
next Sunday’s sermon, and much more, in a ceaseless day. Because the road to Emmaus
travels via unexpected places, and takes in encounters with unexpected people, it is one
for which travellers, those telling and handing on the story of God’s love through
ordained ministry, need to develop reflective skills which enable them to navigate new
situations and encounters effectively rather than merely seeking to read a map which
was drawn up during pre- and post-ordination training.
Moreover, the road to Emmaus requires ordained ministers to combine the telling and
handing on of a love story with professionalism because, as Campbell rightly points out in
his book Rediscovering Pastoral Care (1981, p.26), ‘anyone who has entered into the
darkness of another’s pain, loss or bewilderment and who has done so without the
defences of a detached professionalism will know the feeling of wanting to escape, or
wishing that they had not become involved. Caring is costly’. Therefore in order that
ordained ministers can be, do and know the story of God’s love they need to be formed
as disciples and ministers, people and professionals, who can withstand the challenges of
exercising what is a public and representative role, ‘preach[ing] the word of God, in
season and out of season and … declar[ing] the mighty acts of God’.
Initial Ministerial Education (IME Phase 1 and IME Phase 2)
Pre- and post-ordination training, IME Phase 1 and IME Phase 2, emphasises the
integration of being, doing and knowing at different stages of ministerial learning and
development, with greater weight being placed on the acquisition of theological
knowledge and understanding during IME Phase 1 and on the accretion of professional
competence and judgement in practice during IME Phase 2. And they raise questions
such as ‘What are we training them for? What kind of ministry do we need to prepare our
curates for?’
‘What are we training them for? What kind of ministry do we need to prepare our curates
for?’ are just two of the questions which training incumbents asked, and reflected on, as
they prepared to receive deacons and embark on a journey through curacy with their
new colleagues. They were urgent and heart-felt questions which arose from their
experience of the multifaceted nature of ministry and of the huge change which is taking
place in church and society, including clergy role and identity, patterns and tasks of
ministry, personal expectations, professional accountability, and secularisation.
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The Church of England Ministry Division is also reflecting on the kind of training which
ministers need in order to be able to minister effectively in the context of, and in
response to, changes in church and society. Ministry Division has rewritten its learning
outcomes (Formation Criteria) and guidelines for assessment as part of its reflection on
changes in church and society, and as part of its review of the effect of the
implementation of Common Tenure, Ecclesiastical Offices (Terms of Service) Measure
2009. Based on the Formation Criteria, which are appended below, the kind of ministers
that that we are seeking to develop are ministers who:
are able to articulate their calling to ordained ministry and are realistic about its
challenges
are rooted in the traditions and practices of the Church of England and share in
the spiritual life of the communities which they serve
are able to communicate the Gospel in the context of contemporary society
have energy and vision and a clear understanding of the mission of the local and
wider church of which they are a part
have sensitivity in leadership and are able to support and enable lay and ordained
colleagues in their discipleship and ministry
are willing to grow in faith, and in relationships, skills and role
In the Diocese of Manchester, IME Phase 2 (formation and assessment during and at the
end of curacy) is comprised of supervised ministerial experience, in a parish context for
most curates, the central IME programme, which includes statutory sessions such as
Safeguarding and Awareness Training, and Intentional Learning Groups, where peer
learning is facilitated and supported. The purpose of IME Phase 2, across the Church of
England, is to integrate knowledge and skills from pre-ordination training and wider
professional and life experience, with ministerial experience post-ordination, and to
prepare minsters for a post of responsibility under Full Common Tenure, whether at
assistant or incumbent level.
The content of both the central IME programme and the intentional learning group
sessions is focused around the changing context and challenges of ministry in the present
and intended to assist curates and training incumbents in developing the resilience and
flexibility that will be needed for ministry in the future. The Central IME programme and
Intentional Learning Group sessions are set out below, and Intentional Learning Group
session material follows in the next section of this part of the diocesan handbook.
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Central IME Programme Intentional Learning Group
IME 4
Introduction to the Diocese Vocation: Transition, Role & Identity
Induction to Curacy Loving Service and Accountability
Reflecting Theologically in IME Phase 2 Preaching
Safeguarding Funerals and Bereavement
Professionalism and Accountability Baptism and Confirmation
Reviewing the Diaconal Year
Ministry in Context (Weekend)
Preparing for Priesting
IME 5
Awareness Training Worship
Marriage Ministry Mission of the Local Church
Reviewing IME 5 Community Partnerships
Church and Community Children and Young people
Understanding and Responding to Domestic Abuse Adult Faith Development & Nurture
Working with Schools
Supervising Others
Social Justice as Mission
Leadership (Weekend)
Future Calling
IME 6
Reviewing IME 6
Financial, Administrative & Legal Framework Pastoral Relationships
Surviving and Thriving in Ministry (Weekend) Leadership
Working with Conflict in Churches Strategic Mission Development
Multi-parish Governance Interfaith Dialogue
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Formation and Assessment
Formation aims to weave together the strands of being, doing and knowing in the person
of the minister, and in her or his practice of ministry. Assessment aims to discern the
loving and self-giving pattern of Christ’s calling in their weaving together in the person’s
ministry. The criteria for both formation and assessment, which are included below, are
clustered around disposition (being), skill (doing) and understanding (knowing) in seven
ministerial areas (which form the learning outcomes). The criteria emphasise the primacy
of disposition or Christ-like character and are a vocational tool. They are to be used to
reflect on ministerial development and evidence readiness for a post of responsibility;
they are thus meant to be markers of development and indicators of readiness in the
areas which they designate.
In the Diocese of Manchester, and across the Church of England, assessment takes place
at key stages during curacy (interim) and at the end of curacy (final). For all curates
interim assessment will be carried out at 9 months (approaching the end of the diaconal
year) and at 18 months (a year later). For stipendiary curates final assessment will take
place in the January of the third year of curacy. For OPM Curates final assessment will
generally be completed in the fifth year of curacy. For SSM and OLM curates final
assessment can be extended to the fifth year of curacy. Assessment will be based on
self-assessment, assessment by the training incumbent, and assessment by the
Intentional learning Group Tutor, at each of the above stages, and on case studies
presented in the Intentional Learning Groups across the curacy, and a series of
references at the end of curacy. This assessment will be gathered in a curacy file which
the curate will submit to the Bishop’s Assessment Panel at the end of curacy.
There are a number of important reasons why assessment is carried out, as highlighted
in Ministry Division’s Formation and Assessment in Curacy1 document (2010), and
summarised below:
Integrated formation and assessment contribute to learning and enhance
reflective practice
Assessment can lead to a public affirmation of ministry
Assessment can help to identify areas of ministerial gifting
Assessment assists curates and dioceses in discerning competence and making
appropriate appointments at the end of curacy
1 search.churchofengland.org/results.aspx?k=formation%20and%20assessment%20in%20curacy (accessed 18/06/2014)
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Assessment assists curates and dioceses in demonstrating that appropriate
training was given and competence demonstrated should a dispute arise or
capability be questioned
Formation and Assessment are rooted in reflective practice and derive their theoretical
framework from practical theology. Swinton and Mowat, in their book Practical Theology
and Qualitative Research, define practical theology as ‘critical theological reflection on the
practices of the Church as they interact with the practices of the world with a view to
ensuring faithful participation in the continuing mission of the triune God’ (2006, p.25).
The aim of practical theology is the renewing of minds (Romans 12:2) and the
development of more faithful models and modes of practice through critical and dialogic
engagement with theology, other disciplines and ministerial experience.
Intentional Learning Groups and Session Material
Intentional Learning Groups offer reflective space outside of the primary parish or
ministerial setting and create a small learning group which sits within the larger learning
community which is formed by the ordination cohort as a whole. Their purpose is to
enable, and enrich, reflection on ministerial experience in the context of peer learning
and support. They are facilitated by experienced ministers who have skills in ministry,
theological reflection and group work. As the name suggests, all in the group, not just
the facilitator are expected to be intentional in their approach, and to contribute to the
learning of each other.
Intentional Learning Group sessions are themed in relation to the formation criteria or
learning outcomes and are outlined below. Each session outline includes key reflective
questions which are meant to focus group work around ministerial practice and
theological engagement. Each outline also includes notes for a case study, the
preparation and presentation of which is explained separately below, and a bibliography.
The bibliography is split into core reading and additional reading. No one is expected to
do all of the reading. The bibliography is meant to aid exploration. It has been designed
to offer a range of reading at different levels, and from different personal and socio-
cultural perspectives, and ecclesiastical traditions, in relation to the session theme. It is
meant to be used selectively and purposefully in relation to the session theme, case
study reflection and general discussion.
Julia Bebbington Babb
May 2017
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IME 4 Session 1
Vocation: Transition, Role and Identity
Aim
The aim of the session is to explore early experience of ministry and to draw out from
that a sense of the practical and spiritual meaning of vocation and to relate that to role
and identity in local church and wider community.
Learning Outcomes
Relates to: G Vocation and Ministry with the Church of England
And also to: D Personality and Character
Key Reflective Questions
In the practice of your ministry, do you find yourself doing what you expected you
would be doing before you were ordained? How does reality differ from
expectation, and is your sense of calling affected by that?
How do your expectations match those of the congregation and of your ministerial
colleagues?
How do you feel you are seen now that you are exercising public and
representative ministry? How important is your vocation to your sense of self? Has
you self-image or identity changed as a result of entering ordained ministry? In
what sense do you or should you ‘inhabit a role’? Has being ordained affected
other relationships? Has being ordained affected other relationships – with family
and friends? What challenges and / or opportunities for growth has that
presented?
Of the biblical models or pictures of ministry, which do you feel best fits your
current practice of ministry? Is that one you feel most comfortable with, or is
there another one to which you aspire? How appropriate would that be in your
present context, and how might you bring about that change?
Case Study
Write a 1000 word case study in which you describe, explore and reflect, theologically,
on an experience, or group of experiences, which has been significant for you in the early
stages of ordained ministry and raised questions around role and identity.
Bibliography
Core Reading
Brown, R., (2005). Being a Deacon Today. Norwich: Canterbury Press.
Ling, T., & Bentley, L., (2012). Developing Faithful Ministers: A practical and Theological
Handbook. London: SCM Press.
Ross-McNairn, J., & Barron, S., (2014). Being a Curate. London: SPCK.
Wells, S., & Coakley, S., (2008). Praying for England: Priestly Presence in Contemporary
Culture. London: Continuum.
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Additional Reading
Bowden, A., Francis, L., Jordan, E., & Oliver, S., Eds., (2011). Ordained Local Ministry in
the Church of England. London: Continuum.
Burgess, N., (1998). Into Deep Water. Bury St Edmunds: Kevin Mayhew.
Cherry, S., (2012).Beyond Busyness: Time Wisdom for Ministry. Durham: Sacristy Press.
Cocksworth, C., & Brown, R., (2006). Being a Priest Today. Norwich: Canterbury Press.
Greenwood, R., & Pascoe, C., (2006). Local Ministry: Story, Process & Meaning. London:
SPCK.
Croft, S., (1999). Ministry in Three Dimensions. London: DLT.
Giles, R., (2006). Here I am: Reflections on the Ordained Life. Norwich: Canterbury
Press.
Guiver, G., Ed., (2002). Priests in a People’s Church. London: SPCK.
Harrison, J., & Innes, R., (2016). Clergy in a Complex Age. London: SPCK.
Hauerwas, S., (2013). Without Apology: Sermon’s For Christ’s Church. New York:
Seabury Books.
Heskins, J., & Torry, M., (2006). Ordained local Ministry: A Theological Exploration and
Practical Handbook. Norwich: Canterbury Press.
Oliver, G., (2012). Ministry Without Madness. London: SPCK.
Percy, E., (2014). What Clergy Do: Especially When It Looks Like Nothing. London:
SPCK.
Pratt, A., (2008). Net Gains: A Guide For Ministry. Peterborough: Inspire.
Smith, M., (2014). Steel Angels: The personal Qualities of a Priest. London: SPCK.
Tomlin, G., (2014). The Widening Circle; Priesthood as God’s Way of Blessing the World.
London: SPCK.
Torry, M., (2011). The Parish: A Practical and Theological Handbook for Local Ministry.
Norwich: Canterbury Press.
Ward, R., (2011). On Christian Priesthood. London: Continuum.
Williams, R., (1994). Open to Judgement: Sermons and Addresses. London: DLT.
Witcombe, J., Ed., (2012). The Curate’s Guide: From Calling to First Parish. London: CHP.
Worthen J., (2012). Responding to God’s Call: Christian Formation Today. Norwich:
Canterbury Press.
Resources
Websites
Diaconal Association of the Church of England www.dace.org
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IME 4 Session 2
Loving Service and Accountability
Aim
The aim of the session is to explore pastoral ministry and working alongside other
ministers in order to understand how the transition to ordained ministry involves the
adoption of ‘a life of visible self-giving’ (The Ordination of Deacons)
Learning Outcomes
Relates to: G Vocation and Ministry with the Church of England
And also to: D Personality and Character
E Relationships
Key Reflective Questions
What has it been like to be alongside and support people who are experiencing
pain and suffering? How has this been a dimension of loving service?
How far have you been aware of being a public representative of the church? How
is this a part of ordained ministry for you?
How has your ministry required you to develop loyalty towards lay and ordained
colleagues? How would you give account of your exercise of ministry in
collaboration with others?
How in your experience so far have you seen the ministry of Christ as ‘the pattern
of your calling and your commission’?
Case Study
Write a 1000 word case study in which you describe, explore and reflect on,
theologically, an experience, or group of experiences, from your pastoral and
collaborative ministry and the demands which were made of you during this experience.
Bibliography
Core Reading
The Ordinal
Additional Reading
Billings, A., (2010). Making God Possible: The Task of Ordained Ministry. London: SPCK.
Bowden, A., Francis, L., Jordan, E., & Oliver, S., Eds., (2011). Ordained Local Ministry in
the Church of England. London: Continuum.
Campbell, A., (1985). Paid To Care? The Limits of Professionalism in Pastoral Care.
London: SPCK.
Chapman, M., (2006). Anglicanism: A Very Short Introduction. Oxford: OUP.
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Croft, S., (1999). Ministry in Three Dimensions. London: DLT.
Davie, M., (2008). A Guide to The Church of England. London: Continuum.
Giles, R., (2006). Here I am: Reflections on the Ordained Life. Norwich: Canterbury
Press.
Greenwood, R., (2009). Parish Priests for the Sake of the Kingdom. London: SPCK.
Greenwood, R., & Pascoe, C., (2006). Local Ministry: Story, Process & Meaning. London:
SPCK.
Guiver, G., Ed., (2002). Priests in a People’s Church. London: SPCK.
Hauerwas, S., (2013). Without Apology: Sermon’s For Christ’s Church. New York:
Seabury Books.
Heskins, J., & Torry, M., (2006). Ordained local Ministry: A Theological Exploration and
Practical Handbook. Norwich: Canterbury Press.
Harrison, J., & Innes, R., (2016). Clergy in a Complex Age. London: SPCK.
Oliver, G., (2012). Ministry Without Madness. London: SPCK.
Percy, E., (2014). What Clergy Do: Especially When It Looks Like Nothing. London:
SPCK.
Pratt, A., (2008). Net Gains: A Guide For Ministry. Peterborough: Inspire.
Pritchard, J., (2007). The Life and Work of a Priest. London: SPCK.
Ross-McNairn, J., & Barron, S., (2014). Being a Curate. London: SPCK.
Smith, M., (2014). Steel Angels: The personal Qualities of a Priest. London: SPCK.
Tomlin, G., (2014). The Widening Circle; Priesthood as God’s Way of Blessing the World.
London: SPCK.
Ward, R., (2011). On Christian Priesthood. London: Continuum.
Witcombe, J., Ed., (2005). The Curate’s Guide: From Calling to First Parish. London: CHP.
Worthen J., (2012). Responding to God’s Call: Christian Formation Today. Norwich:
Canterbury Press.
Resources
Websites
Diaconal Association of the Church of England www.dace.org
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IME 4 Session 3
Preaching
The aim of the session is to explore experience of preaching in the curacy parish, and to
reflect on the role of preaching in communicating the Gospel and draw out different ways
of communicating with different groups in a range of liturgical and social contexts.
Learning Outcomes
Relates to: C Spirituality and Worship
And also to: A Christian Tradition, Faith and Life
B Mission, Evangelism and Discipleship
E Relationships
Key Reflective Questions
How do you take account of biblical material, liturgical and social context and the
needs of the hearers when preparing and preaching a sermon?
How do you speak the Gospel imperative in the social context in which you are
preaching?
To what extent is preaching part of the teaching and learning which are taking
place in your curacy parish?
How does your preaching differ in different contexts – for example, Holy
Communion, Service of the Word, adults, children, all-age, occasional offices,
church, local community?
How does preaching affect, and how is preaching affected by, pastoral
relationships?
Case Study
Write a 1000 word case study in which you describe, explore and reflect on,
theologically, an experience of preparing, delivering and reviewing a sermon, the
response to what you said and how the sermon related to the context in which it was
preached.
Bibliography
Core Reading
Day, D., (2005). Embodying the Word: London: SPCK.
Day, D., Astley, J, & Francis, L.J., (2005). A Reader on Preaching. Farnham: Ashgate.
Heywood, D., (2013). Transforming Preaching: The Sermon as a Channel for God’s Word.
London: SPCK.
Additional Reading
Biddington, T., (2014). Risk-Shaped Preaching: Preaching Outside the Box. Resource
Publications Ltd.
Browne, R.E.C., (1958). The Ministry of the Word. London: SCM Press.
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Buttrick, D., (1987). Homiletic. Minneapolis: Fortress Press.
Craddock, F.B., (1985). Preaching. Nashville: Abingdon Press.
Day, D., (1998). A Preaching Workbook. London: Lynx.
Francis, L.J., & Village, A., (2008). Preaching With All Our Souls: A Study in
Hermeneutics and Psychological Type. London: Continuum.
Jasper, D., (2004). A Sort Introduction to hermeneutics. Louisville: Westminster Joh n
Knox Press.
Killinger, J., (1996). Fundamentals of Preaching. Minneapolis: Fortress Press.
Morris, C., ( ). Raising the Dead: The art of the preacher as public performer
Pecklers, K., Ed., (2003). Liturgy in a Postmodern World. London: Continuum.
Stevenson, G., & Wright, S., (2008). Preaching with Humanity: a practical guide for
today’s church. London: CHP.
Tisdale, L.T., (1997). Preaching as Local Theology and Folk Art. Minneapolis: Fortress
Press.
Wright, S., (2010). Alive to the Word: A Practical Theology of Preaching for the Whole
Church. London: SCM.
Resources
Websites
The College of Preachers www.collegeofpreachers.co.uk
Westminster Faith Debates www.faithdebates.org
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IME 4 Session 4
Funeral and Bereavement Ministry
Aim
The aim of the session is to explore experience of ministering to the bereaved and
conducting funerals in order to take further our understanding of the personal and social
contexts of funeral and bereavement ministry, to learn from different psychological,
sociological and theological insights, and to explore the role and relationships of the
minister.
Learning Outcomes
Relates to: C Spirituality and Worship
And also to: A Christian Tradition, Faith and Life
Key Reflective Questions
What do people expect of you when you meet with them, and then prepare and
conduct a funeral for a member of their family? How do you respond to these
expectations?
How do you prepare the form of worship (including scripture and other readings)
which you will use in the funeral?
What do you say or do in the course of your pastoral encounter with the bereaved
family and in the funeral itself to witness to the Gospel?
What do you find are the most appropriate ways in which to minister to the
bereaved?
How do you handle grief which touches on your own experience of grief?
Case Study
Write a 1000 word case study in which you describe, explore and reflect on,
theologically, an experience of preparing and conducting a funeral, drawing out its
liturgical, church and community context and your role as minister.
Bibliography
Core Reading
Atwell, R., (2014). Peace at the Last: Leading Funerals well. Norwich: Canterbury Press.
Billings, A., (2002). Dying and Grieving. London: SPCK.
Carr, W., (1985). Brief Encounters: Pastoral Ministry through the Occasional Offices.
London: SPCK.
Additional Reading
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Cassidy, S., (1995). The Loneliest Journey. London: DLT.
Cassidy, S., (1988). Sharing the Darkness. London: DLT.
Evans, S., & Cassidy, S., (2013). Care for the Dying: A practical Guide. Norwich:
Canterbury Press.
Hayton, A., (1998). Not Out of Mind: Prayer When A Baby Dies. Berkhamsted: Arthur
James Ltd.
James, H., (2004). A Fitting End: Making the Most of a Funeral. Norwich: Canterbury
Press.
Jupp, P.C., & Rogers, T., (1997). Interpreting Death: Christian Theology and Pastoral
Practice. London: Cassell.
Kübler-Ross, E., (1970). On Death and Dying. London: Routledge.
Lapwood, R., (1988). When Babies Die. Cambridge: Grove Booklets.
Lewis, C.S., (1961). A Grief Observed. London: Faber and Faber.
Lynch, T., (1998). The Undertaking: Life Studies from the Dismal Trade. London:
Vintage.
Sheppy, P.J., (2004). Death Liturgy and Ritual Volume 2: A commentary on Liturgical
Texts. Farnham: Ashgate.
Sheppy, P. J., (2003). Death, Liturgy and Ritual Volume 1: A Pastoral and Liturgical
Theology. Farnham: Ashgate.
Stickney, D., (2004). Water Bugs and Dragonflies: Explaining Death to Young Children.
Cleveland, Ohio: The Pilgrim Press.
Wolterstorff, N., (1987). Lament For A Son. Grand Rapids: Eerdmans.
Resources
Websites
Child Bereavement UK www.childbereavement.org.uk
Church of England www.churchofengland.org/weddings-baptisms-funerals.aspx
Cruse Bereavement Care www.cruse.org/uk
Sands (Stillbirth And Neonatal Death Charity) www.uk-sands.org
TAMBA (Twins and Multiple Birth Association) www.tamba.org.uk/bsg
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IME 4 Session 5
Baptism and Confirmation
Aim
The aim of the session is to explore practices of baptism preparation and confirmation
preparation, and reflect on their implications for bringing people to faith within the
church community and their relationship to baptism and confirmation policies.
Learning Outcomes
Relates to: C Spirituality and Worship
And also to: A Christian Tradition, Faith and Life
Key Reflective Questions
As someone who baptises, a ‘baptiser’, how does this new role shape your own
thinking on baptism?
How do we respond appropriately to the understanding and expectations which
families bring with their request for infant baptism?
How is it possible to sustain a meaningful level of contact with baptism families,
and with adults who request baptism, and what resources do we have in the local
church to facilitate this?
How do we help children, young people and adults, to come to faith and develop
their faith as part of the Body of Christ?
How do we draw church members into a ministry of welcome, support and
preparation for baptism and confirmation?
Case Study
Write a 1000 word case study in which you describe, explore and reflect on,
theologically, an experience of being involved in an infant baptism, or of encouraging and
preparing candidates for confirmation.
Bibliography
Core Reading
Brind, J., & Wilkinson, T., (2010). Creative Ideas for Pastoral Liturgy: Baptism,
Confirmation and Liturgies for the Journey. Norwich: Canterbury Press.
Lake, S., (2006). Let the Children Come to Communion. London: SPCK.
Maidment, P., Mapledoram, S., & Lake, S., (2011). Reconnecting with Confirmation.
London: CHP.
Additional Reading
On the Way: Towards an Integrated Approach to Christian Initiation. London: CHP.
Avis, P., & Davie, M., (2011). The Journey of Christian Initiation: theological and pastoral
perspectives. London: CHP.
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Bradford, J., Gamble, D., & King, J., (2000). Godparents. Birmingham: NCEC.
Carr, W., (1985). Brief Encounters: Pastoral Ministry Through The Occasional Offices.
London: SPCK.
Dalby, M., (1989). Open Baptism. London: SPCK.
Duggan, R., & Kelly, M., ((1991). The Christian Initiation of Children. New York: Paulist
Press.
Earey, M., Lloyd, T., & Tarrant, I., (2007). Connecting With Baptism: a practical guide to
Christian initiation today. London: CHP.
Fitzgerald, T., (1994). Infant Baptism: A Parish Celebration. Chicago: LTP.
Hinton, P., & Joy, I., (2006). Someone To Watch Over Me: An Essential Gide to
Godparenting. Bury St Edmunds: arima publishing.
Radcliffe, T., (2012). Take the Plunge: Living Baptism and Confirmation. London:
Bloomsbury.
Reiss, P., (2015). Infants and Children, Baptism and Communion. Cambridge: Grove
Booklets.
Whitehead, H., & Whitehead, H., (1998). Baptism Matters. London: CHP.
Withers: M., (2003). The Gifts of Baptism: An Essential Guide For Parents, Sponsors and
Leaders. Oxford: BRF.
Resources
Burge, R., Fuller, P., Hawes, M., (2014). Getting Ready for Baptism: A practical course
for preparing children for baptism (Course Book). Abingdon: The Bible Reading
Fellowship.
Burge, R., Fuller, P., Hawes, M., (2014). My Baptism Journey (Activity Book). Abingdon:
The Bible Reading Fellowship.
Websites
Church of England www.churchofengland.org/weddings-baptisms-funerals.aspx
20
IME 5 Session 1
Worship
Aim
The aim of this session is to explore experience of preparing and leading a range of
worship, including Eucharistic worship and alternative liturgies in church and community
settings, and to deepen our theological, liturgical, ecclesiastical and socio-cultural
understanding of worship.
Learning Outcomes:
Relates to: C Spirituality and Worship
And also to: G Vocation and Ministry within the Church of England
A Christian Tradition, Faith and Life
Key Reflective Questions
How does worship bring together the divine story and the human story,
connecting faith and life in the experience of worshippers?
How do ecclesiastical setting and socio-cultural context interact with worship and
influence its shape (Eucharistic, Service of the Word, traditional, fresh expression,
adult, children, all age, pastoral office, church or community)?
How do we ‘hold the ring’ when we lead worship?
In what way are we representative as we lead worship?
How does absolution remind you of your calling to lead people to penitence and to
the experience of forgiveness, both in liturgy and in the practice of pastoral care?
How does blessing remind you of your vocation to bless people’s lives and help
enable and resource the ministry of the whole people of God?
Case Study
Write a 1000 word case study in which you describe, explore and reflect on,
theologically, an experience of preparing, leading and reviewing worship, drawing out
how you understood the setting and significance of the worship and your role in leading
it.
Bibliography
Core Reading
Burns, S., (2006). SCM Studyguide Liturgy. London: SCM Press.
Earey, M., (2002). Liturgical Worship: A Fresh Look, How it Works, Why It Matters.
London: CHP.
Gooder, P., & Perham, M., (2013). Echoing the Word: The Bible in the Eucharist.
London: SPCK.
Leach, J., & Leach, C., (2008). How to Plan and Lead All-Age Worship. Cambridge: Grove
Books Ltd.
Additional Reading
21
Bradshaw, P. & Moger, P., Eds., (2008). Worship Changes Lives: How it Works, Why it
Matters. London: CHP.
Croft, S., & Mobsby, I., (2009). Ancient Faith, Future Mission: Fresh Expressions in the
Sacramental Tradition. Norwich: Canterbury Press.
Day, J., & Gordon-Taylor, B., (2013). The Study of Liturgy and Worship. London: SPCK.
Dix, G., (2005). The Shape of the Liturgy. London: Continuum.
Earey, M., (2013). Beyond Common Worship. London: SCM Press.
Earey, M., (2012). Worship That Cares: An Introduction to Pastoral liturgy . London: SCM
Press.
Giles, R., (2004). Creating Uncommon Worship. Norwich: Canterbury Press.
Macquarrie, J., (1997). A Guide to the Sacraments. London: SCM Press.
Millar, S., (2012). Worship Together: Creating All-Age Services That Work. London:
SPCK.
Millar, S., (2012). Festivals Together: Creating All-Age Worship Through The Year.
London: SPCK.
Pecklers, K., Ed., (2003). Liturgy in a Postmodern World. London: Continuum.
Perham, M., (2000). A New Handbook of Pastoral Liturgy. London: SPCK.
Pratt, A., (2010). SCM Studyguide Practical Skills for Ministry. London: SCM Press.
Stewart, S., & Berryman, J., (1989). Young Children and Worship. London: Westminster
John Knox Press.
Thomas, P., (2012). Using the Book of Common Prayer. London: CHP.
Thompson, R., (2006). SCM Studyguide The Sacraments. London: SCM Press.
Vorgrimler, H., (1992). Sacramental Theology. Minnesota: The Liturgical Press.
Ward, P., (2008). Participation and Mediation: A Practical Theology for the Liquid Church.
London: SCM Press.
White. S., (1999). The Spirit of Worship: The Liturgical Tradition. London: DLT.
Williams, R., (2014). Being Christian. London: SPCK.
Resources
Muir, J., & Pedley, B., (2001). Come and Join the Celebration: A Resource Book to Help
Adults and Children Experience Holy Communion Together. London: CHP.
The Archbishops’ Council, (2008). New Patterns for Worship. London: CHP.
The Archbishops’ Council, (2006). Times and Seasons. London: CHP.
Thompson, K., (2004). The Liturgy of the Word with Children. Stowmarket: Kevin
Mayhew Ltd.
Thompson, K., (1995). The Complete Children’s Liturgy Book. Stowmarket: Kevin
Mayhew Ltd.
Withers, M., (2006). Welcome to the Lord’s Table: A Practical Course for Preparing
Children to Receive Holy Communion. Oxford: BRF.
Websites
Fresh Expressions www.freshexpressions.org.uk
New Patterns for Worship
www.churchofengland.org/prayer-worship/worship/texts/newpatterns.aspx
Praxis www.praxisworship.org.uk
worship4today website www.chpublishing.co.uk/features/worship-4-today
22
IME 5 Session 2
The Mission of the Local Church
Aim
The aim of this session is to explore the self-understanding, ministry and mission of the
local church in relation to the people and needs of the community in which it is set.
Learning Outcomes:
Relates to: B Mission, Evangelism and Discipleship
And also to: F Leadership, Collaboration and Community
G Vocation and Ministry within the Church of England
Key Reflective Questions
How does the local church encounter the community in which it’s set?
How does the local church offer people opportunities to learn about Christian faith,
worship and discipleship?
What are the needs of the local community and how can the local church seek to
respond to those needs?
How can church members be encouraged and enabled to participate in the
church’s response to the material and spiritual needs of the local community?
What about church that doesn’t want to do mission
Case Study
Write a 1000 word case study in which you describe, explore and reflect on,
theologically, your experience of engaging with the ministry and mission of the church in
relation to the local community and its people.
Bibliography
Core Reading
Impey, R., (2010). How to Develop Your Local Church: Working With the Wisdom of the
Congregation. London: SPCK
Leach, K., (2006). Doing Theology in Altab Ali Park. London: DLT.
Morisy, A., & Fung, R., (2003). Beyond the Good Samaritan. : Geoffrey Chapman.
Cameron, H., Richter, P., Davies, D., & Ward, F., (2005). Studying Local Churches: A
Handbook. London: SCM Press.
Additional Reading
Bacon, H., Morris, W., & Knowles, S., (2011). Transforming Exclusion. London: T & T
Clark.
Ballard, P.H., & Husselbee, L., (2007). Community and Ministry: An Introduction to
Community Work in a Christian Context. London: SPCK.
23
Cameron, H., (2015). Just Mission: Practical Politics for Local Churches. London: SCM
Press.
Cameron, H., (2010). Resourcing Mission: Practical Theology for Changing Churches.
London: SCM Press.
Croft, S., Ed., (2006). The Future of the Parish System. London: CHP.
Goddard, G., (2008). Space for Grace: creating inclusive churches. Norwich: Canterbury
Press.
Graham, E., & Lowe, S., (2009). What Makes A Good City? Public Theology and the
Urban Church. London: DLT.
Greenwood, R., (2013). Being Church. London: SPCK.
Hanley, L., (2007). Estates: An Intimate History. London: Granta.
Heywood, D., (2011). Reimagining Ministry. London: SCM Press.
Isaac, L. & Davies, R., (2014). Faith on the Streets. Hodder and Stoughton.
Miles, S., (2012). Take This Bread. Norwich: Canterbury Press.
Mission and Public Affairs, (2005). A Place of Refuge: A positive Approach to Asylum
Seekers and Refugees in the UK. London: CHP.
Montgomery, C., (2013). Happy City: Transforming Our Lives Through Urban Design.
London: Penguin.
Morisy, A., (2004). Journeying Out. London: Morehouse.
Moynagh, M., (2014). Being Church Doing Life: creating gospel communities where life
happens. Oxford: Monarch Books.
Moynagh, M., with Harrold, P., (2012). Church for Every Context: An introduction to
theology and practice. London: SCM.
Murray, H., & Percy-Smith, J., (2007). Community Profiling: A Practical Guide.
Maidenhead: OUP.
Reader, J., (1994). Local Theology: Church and Community in Dialogue. London: SPCK.
Shier-Jones, A., (2009). Pioneer Ministry and Fresh Expression of Church. London: SPCK.
Snyder, S., (2012). Asylum-Seeking, Migration and Church. Farnham: Ashgate
Tinker, M., (2014). Salt, Light and Cities on Hills. Welwyn Garden City: Evangelical Press.
Wilkinson, R., & Pickett, K., (2010). The Spirit Level: why equality is better for everyone.
London: Penguin.
Young, M., Wilmot, P., Mulgan, G., & Gavron, K., (2007). Family and Kinship in East
London. London: Penguin.
Resources
Impey, R., (2009). A Workbook for Developing the Local Church. 4M Publications.
Websites
British Religion in Numbers www.brin.ac.uk
Christian Against Poverty www.capuk.org
Church Urban Fund www.cuf.org.uk
Neighbourhood Statistics www.neighbourhood.statistics.gov.uk
24
IME 5 Session 3
Community Partnerships
Aim
The aim of this session is to explore working as a local church with other groups and
agencies which are in community, in order to identify good practice and to draw out the
significance of such collaboration for Christian witness and mission.
Learning Outcomes:
Relates to: B Mission, Evangelism and Discipleship
And also to: G Vocation and Ministry within the Church of England
F Leadership, Collaboration and Community
Key Reflective Questions
How do you understand the relationship between community partnerships and the
kingdom of God?
How do we determine where clergy and the local church should direct their efforts
and energies, alongside other people and organisations, in response to local need?
What problems do you encounter as result of being identified as a clergyperson
and member of the Church?
What benefits and problems are there for lay church members in involving
themselves in community action?
Case Study
Write a 1000 word case study in which you describe, explore and reflect on,
theologically, your experience of working with another group or agency, its staff and
volunteers, in a project or on-going work in the local community, drawing out the
significance for church and community of such collaboration.
Bibliography
Core Reading
Ballard, P.H., & Husselbee, L., (2007). Community and Ministry: An Introduction to
Community Work in a Christian Context. London: SPCK.
Additional Reading
Brown, M., (2014). Confession of a Prison Chaplain. Eastbourne: Waterside Press.
Cameron, H., (2010). Resourcing Mission: Practical Theology for Changing Churches.
London: SCM Press.
Greenwood, R., (2000). The Ministry Team Handbook: Local Ministry as Partnership.
London: SPCK.
Haynes, P., Skinner, D., Earl, J., (2011). The Story of REinspired: developing creative
partnerships between churches and schools. Barnabas for Children.
25
Ledwith, M., (2005). Community Development: a critical approach. Bristol: The Policy
Press.
Moynagh, M., with Harrold, P., (20120. Church for Every Context: An introduction to
theology and practice. London: SCM.
Murray, H., & Percy-Smith, J., (2007). Community Profiling: A Practical Guide.
Maidenhead: OUP.
Pohlman, D., (2013). School Chaplaincy: An Introduction. Eugene: Wipf and Stock
Publishers.
Reader, J., (1994). Local Theology: Church and Community in Dialogue. London: SPCK.
Swift., C., (2014). Hospital Chaplaincy in the Twenty First Century. Farnham: Ashgate.
Threlfall-Holmes, M., & Newitt, M., (2011). Being a Chaplain. London: SPCK.
Tregale, D., (2011). Fresh Experiences of School Chaplaincy. Cambridge: Grove Booklets.
Resources
Websites
The Children’s Society www.childrenssociety.org.uk
Christians Against Poverty www.capuk.org
26
IME 5 Session 4
Working with Children and Young People
Aim
The aim of this session is to explore the significance and place of children and young
people in the life of the local and wider church, and to reflect on what it is that makes us
effective in organising and leading ministry among children and young people.
Learning Outcomes:
Relates to: B Mission, Evangelism and Discipleship
And also to: G Vocation and Ministry within the Church of England
E Relationships
Key Reflective Questions
How does an awareness of children’s and young people’s cultural context and their
developmental needs impact on our ministry with them and our way of being
church for them?
Are current understandings of children’s and young people’s spirituality, spiritual
styles, and models of faith development reflected in the materials and approaches
used to nurture their Christian faith?
How would you identify which approaches to select from amongst the range of
possibilities for working with children and young people in schools and the wider
community within a parish?
To what extent do you and the congregation recognise the children’s and young
people’s work leaders as sharing in the ministry of the church, and how do you
appoint, train and support them in their role?
Case Study
Write a 1000 word case study in which you describe, explore and reflect on,
theologically, your experience of observing, organising or leading ministry amongst
children and young people, drawing out the importance of contextual factors.
Bibliography
Core Reading
Brooks, L., (2006). The Story of Childhood: Growing up in modern Britain. London:
Bloomsbury.
Carter, M., (2007). All God’s Children: An Introduction to pastoral work with children.
London: SPCK.
Nye, R., (2009). Children’s Spirituality: What it is and why it matters. London: CHP.
Collins-Mayo, S., Mayo, B., Nash, S., & Cocksworth, C., (2010). The Faith of Generation
Y. London: CHP.
27
Additional Reading
Baddaley, L., (2014). A Good Childhood: Valuing Children in Today’s Society. Barnabas
for Children.
Berryman, J., W., (2009). Children and the Theologians: Clearing the way for Grace.
Harrisburg: Morehouse Publishing.
Csinos, D.M., (2011). Children’s Ministry that Fits: Beyond one-size-fit- al approaches to
nurturing children’s spirituality. Eugene: Wipf and Stock.
Hay, D., & Nye, R., (2006). The Spirit of the Child (revised edition). London: Jessica
Kingsley Publications.
Layard, R., & Dunn, J., (2009). A Good Childhood: Searching for Values in a Competitive
Age. London: Penguin.
Moore, L., (2006). Messy Church: Fresh Ideas for a Christ-centred Community.
Abingdon: BRF.
Westerhoff III, J., H., (2012). Will Our Children Have Faith? (3rd revised edition).
Harrisburg: Morehouse Publishing.
Richards, A., & Privett, P. (eds), (2009). Through the Eyes of a Child. London: CHP.
White, K., J., (2008). The Growth of Love: Understanding five essential elements of child
development. Abingdon: BRF.
Withers, M., (2010). Local Church, Local School: Practical and creative ways for churches
to serve local primary schools. Abingdon: BRF.
Resources
Archbishops’ Council, (2010). Going for Growth: Transformation for children, young
people and the Church. London: Archbishops’ Council / National Society.
Archbishops’ Council, (2010). Protecting All God’s Children: The Policy for Safeguarding
Children in the Church of England (4th edition). London: CHP.
Berryman, J., W., (2009). Teaching Godly Play: How to mentor the spiritual development
of children. Denver: Morehosue Educational Resources.
Godfrey, P., & Sheppard, N., (2008). Employing Youth and Children’s Workers: A Guide
for Churches. London: CHP.
Moore, L., & Leadbetter, J., (2012). Starting Your Messy Church: A Beginners Guide for
Churches. Abingdon: BRF.
Websites
Church of England website www.going4growth.org.uk
Diocese of Manchester website www.manchester.anglican.org/education/children
Messy Church website www.messychurch.org.uk
Godly Play website www.godlyplay.org.uk
CURBS (Children in Urban Situations) www.curbsproject.org.uk
Open the Book (presenting bible stories in schools) www.openthebook.net
The Children’s Society www.childrenssociety.org.uk
28
IME 5 Session 5
Adult Faith Development and Nurture
Aim
The aim of this session is to explore how adults come to, and can be nurtured in, faith in
a society where we have increasing numbers of adults who have little or no knowledge of
Christian scripture and faith or experience of Christian worship and discipleship.
Learning Outcomes:
Relates to: B Mission, Evangelism and Discipleship
And also to: A Christian Tradition, Faith and Life
C Spirituality and Worship
F Leadership, Collaboration and Community
Key Reflective Questions
How do we recognise and respond to the questions (relating to belief, discipleship
and worship) which are raised by those who are setting out on their journey of
faith?
How do we support members of the congregation in exploring and deepening their
Christian faith and its expression in their daily lives?
How do we respond to, and work creatively with, the diversity of faith and life
experience and educational and social backgrounds amongst those whom we
serve?
What is the role of members of the congregation in encouraging and nurturing
those who are new to the faith, life and worship of the church? And how do we
help them to understand this and equip them to carry it out?
Case Study
Write a 1000 word case study in which you describe, explore and reflect on,
theologically, your experience of adult faith nurture and development in your current
church context, identifying what does and doesn’t work and why.
Bibliography
Core Reading
Astley, J., (2002). Ordinary Theology: Looking, Listening and Learning in Theology.
Farnham: Ashgate.
29
Additional Reading
Cray, G., Mobsby, I., & Kennedy, A., (2013). New Monasticism as Fresh Expression of
Church. Norwich: Canterbury Press.
Croft, S., Frost, R., Ireland, M., Richards, A., Richmond, Y., Spencer, N., (2005).
Evangelism In A Spiritual Age. London: CHP.
Fowler, J.W., (2000). Becoming Adult Becoming Christian. San Francisco: Jossey-Bass.
Fowler, J.W., (1996). Faithful Change: The Personal and Public Challenges of Postmodern
Life. Nashville: Abingdon Press.
Fowler, J.W., (1995). Stages of Faith: The Psychology of Human Development and the
Quest for Meaning. New York: Harper Collins.
Graham, E., & Halsey, M., (1993). Life Cycles: Women and Pastoral Care. London: SPCK.
Hudson, N., (2012). Imagine Church: Releasing Whole-Life Disciples. Nottingham: IVP.
Hull, J., (1985). What Prevents Christian Adults From Learning? London: SCM Press.
Reed, s., (2013). Creating Community: Ancient Ways for Modern Churches. Abingdon:
BRF.
Slee, N., Porter, F., & Phillips, A., (2013). The Faith Lives of Women and Girls. Farnham:
Ashgate.
Slee, N., (2004). Women’s Faith Development: Patterns and Processes. Farnham:
Ashgate.
Williams, R., (2014). Being Christian. London: SPCK.
Resources
Websites
Alpha www.alpha.org
Christianity Explored www.christianityexplored.org
Emmaus www.chpublishing.co.uk
Ignation Spirituality www.ignatianspirituality.com
Lectio Divina www.lectio-divina.org
Lee Abbey Movement www.leeabbey.org.uk
London Institute for Contemporary Christianity www.licc.org.uk
Pilgrim www.pilgrimcourse.org
Scargill Movement www.scargillmovement.org
Start! www.startcourse.org.uk
St Beuno’s Ignatian Spirituality Centre www.beunos.com
The Society of Saint Francis www.franciscans.org.uk
30
IME 6 Session 1
Pastoral Relationships
Aim
The aim of the session is to explore the nature and dynamics of pastoral relationships in
a variety of church and community settings, and to develop awareness of self and others,
including the use and abuse of power and issues around Safeguarding.
Learning Outcomes:
Relates to: E Relationships
And also to: C Spirituality and Worship
D Personality and Character
Key Reflective Questions
What is pastoral care? How does it relate to the worship and mission of the
church?
What are the possibilities and the limits of the pastoral care that we can offer as
individuals and churches?
How do we establish and maintain professional boundaries in pastoral
relationships?
How do we exercise responsibility towards those who are vulnerable?
How do we care for ourselves, our families and colleagues in the context of
pastoral ministry and its demands?
Case Study
Write a 1000 word case study in which you describe and reflect on a pastoral encounter
or relationship with which you have engaged during the course of your ministry and
which has raised significant questions for you and opened up new insights and learning.
Bibliography
Core Reading
Litchfield, K., (2006). Tend My Flock: Sustaining Good Pastoral Care. Norwich:
Canterbury Press.
Savage, S., & Boyd-MacMillan, E., (2011). The Human Face of Church: A Social
Psychology and Pastoral Theology Resource for Pioneer and Traditional Ministry. Norwich:
Canterbury Press.
Savage, S., & Boyd-Macmillan, E., (2010). Conflict in Relationships: Understand It,
Overcome It. Oxford: Lion Hudson.
Whipp, M., (2013). SCM Studyguide Pastoral Theology. London: SCM Press.
31
Additional Reading
Campbell, A., (1981). Rediscovering Pastoral Care. London: DLT.
Carr, W., (1997). Handbook of Pastoral Studies. London: SPCK.
Carson, M., (2008). The Pastoral Care of People with mental Health Problems. London:
SPCK.
Cox, J., Cox, P., Fahy, B., Merrington, B., Morley, C., O’ Mahony, G., Richards, C., &
Warwick, H., (2013). Pastoral Pointer Volume 1: Help for Pastors Faced with Difficult
Situations. Stowmarket: Kevin Mayhew Publishers.
Dittes, J., (1979). When the People Say No. Eugene: Wipf &Stock Publishers.
Flanagan, B., & Thornton, S., (2014). The Bloomsbury Guide to Pastoral Care. London:
Bloomsbury.
Gillibrand, J., (2010). Disabled Church, Disabled Society: The Implications of Autism for
Philosophy, Theology and Politics. London: Jessica Kingsley Publishers.
Graham, E., (2009). Words Made Flesh: Writings in Pastoral and Practical Theology.
London: SCM Press.
Herbert, R., (2006). Living Hope: a practical theology of hope for the dying. Epworth
Press.
Holloway, R., (1992). Anger, Sex, Doubt and Death. London: SPCK.
Kelly, E., (2012). Personhood and Presence. Edinburgh: T &T Clark.
Knight, G, & Knight, J., (2009). Disturbed by Mind and Spirit: Mental Health and Healing
in Parish Ministry. London: Continuum.
Lyall, D., (2001). The Integrity of Pastoral Care. London: SPCK.
Nash, J., Pimlott, J., & Nash, P., (2008). Skills for Collaborative Ministry. London: SPCK.
O’Donvan, O., (2009). A Conversation Waiting to Begin: The Churches and the Gay
Controversy. London: SCM Press.
Phelps-Jones, T., ed.,(20130. Making Church Accessible to All: Including Disabled People
In Church Life. Abingdon: BRF.
Reynolds, T.E., (2008). Vulnerable Communion: A Theology of Disability and Hospitality.
Michigan: Brazos Press.
Temple, G., with Ball, L., (2012). Enabling Church: A Bible Based Resource Towards The
Full Inclusion Of Disabled People. London: SPCK.
Watts, F., Nye, R., & Savage, S., (2002). Psychology for Christian Ministry. London:
Routledge.
Woodward, J., (2010). Between Remembering and Forgetting: The Spiritual Dimensions
of Dementia. London: Mowbray.
Woodward, J., (2008). Valuing Age: Pastoral Ministry with Older People. London: SPCK.
Woodward, J., (1995). Encountering Illness. London: SCM Press.
Woodward, J., & Pattison, S., Eds., (2000). The Blackwell Reader in Pastoral and Practical
Theology. Oxford: Blackwell Publishers.
Resources
Websites
BIAPT – The British and Irish Association for Practical Theology www.biapt.org.uk
32
IME 6 Session 2
Leadership
Aim
The aim of this session is to explore role, task, style, and theology of leadership in a
changing church and society, to reflect on the challenges and opportunities of
collaborative leadership, and to develop awareness of one’s own strengths and
weaknesses as a ministerial leader.
Learning Outcomes:
Relates to: F Leadership, Collaboration and Community
And also to: B Mission, Evangelism and Discipleship
D Personality and Character
Key Reflective Questions
What are the roles, tasks, styles, and theologies of leadership in your curacy
parish?
How do church members and lay leaders respond to different ways of leading?
How are you exercising ministerial leadership? How does ministerial leadership
differ from leadership that you have exercised or exercise in other areas of work
or professional life?
How do you discern role, task and style in context? How is this informed
theologically?
What are you discovering about your strengths and weaknesses as a leader in
ministry?
How do you collaborate in leadership with lay and ordained colleague?
How are you overseeing and nurturing others in their leadership?
Case Study
Write a 1000 word case study in which you describe and reflect theologically on an
experience of ministerial leadership, drawing out your own awareness of, and learning
about, yourself as a leader.
Bibliography
Core Reading
Cottrell, S., (2008). Hit The Ground Kneeling: Seeing Leadership Differently. London:
CHP.
Edmondson, C. (2010). Leaders Learning to Listen. London: DLT.
Lamdin, K., (2012). Finding Your Leadership Style. London: SPCK.
Matthews, R., (2013). Healthy Leaders and Healthy Churches. Cambridge: Grove Books
Ltd.
33
Additional Reading
Adair, J., (2009). Not Bosses But Leaders. London: Kogan Page.
Cooperrider, D., Whitney, D., & Stavros, J., (2008). The Appreciative Inquiry Handbook
for Leaders of Change. Brunswick, OH: Crown Custom Publishing.
Dittes, J., (1979). When the People Say No. Eugene: Wipf & Stock Publishers.
Edmondson, C., (2002). Fit to Lead. London: DLT.
Elford, K., (2013). Creating the Future of the Church: a practical guide to addressing
whole-system change. London: SPCK.
Higginson, R., 1996. Transforming Leadership. London: SPCK.
Hybels, B., (2009). Courageous Leadership. Grand Rapids: Zondervan.
Lawrence, J., (2004). Growing Leaders: Reflections on Leadership, Life and Jesus.
Abingdon: BRF.
Lewis, S., Passmore, J., Cantore, S., (2011). Appreciative Inquiry for Change
Management: Using AI to facilitate organisational development. London: KoganPage.
Malphurs, A., (2003). Being Leaders: The Nature of Authentic Christian Leadership.
Grand Rapids: Baker Books.
Mead, L.B., & Alban, B.t., (2008). Creating the Future Together: Methods to Inspire your
Whole Faith Community. Herndon, Virginia: The Alban Institute.
Nash, J., Pimlott, J., & Nash, P., (2008). Skills for Collaborative Ministry. London: SPCK.
Nelson, J., (2008). How to Become a Creative Church Leader. Norwich: Canterbury,
Nouwen, H., (1989). In The Name of Jesus: Reflections on Christian Leadership. London:
DLT.
Pattison, S., (1997). The Faith of the Mangers. London: Cassell.
Pickard, S., (2009). Theological Foundations for Collaborative Ministry. Farnham:
Ashgate.
Potter, P., (2009). The Challenge of Change. Abingdon: BRF.
Pugh, D.S., & Hickson, D.J., (2007). Writers on Organisations 6th Edition. London:
Penguin Books.
Risner, N., (2005). “It’s a zoo around here”: The new rules for better communication.
Arkley Limitless Publications.
Runcorn, D., (2011). Fear and Trust: God-Centred Leadership. London: SPCK.
Volland, M., (2015). The Minister as Entrepreneur: Leading and Growing the Church in an
Age of Rapid Change. London: SPCK.
Wolf, N., & Rosanna, E., (2013). The Art of Leadership. Collegeville: Liturgical Press.
Resources
Websites
Telos Partners www.telospartners.com
Willow Creek Community Church website www.willowcreek.org
34
IME 6 Session 3
Strategic Mission Development
Aim
This aim of this session is to reflect on developing healthy churches and supporting those
churches in intentional and transformative engagement with mission and ministry in their
local communities and their wider social setting.
Learning Outcomes:
Relates to: B Mission, Evangelism and Discipleship
And also to: F Leadership, Collaboration and Community
E Relationships
D Personality and Character
Key Reflective Questions
How does your curacy parish nurture its vision and identity, and express its
values?
How are church members encouraged and equipped to live out their faith as
disciples?
How is collaborative ministry being directed towards mission?
How is planning strategic and effective? Are tools such as healthy church audit
and mission action planning part of this?
What opportunities are there for partnership working with other churches and
agencies?
Case Study
Write a 1000 word case study in which you describe, and reflect theologically on, an
aspect of your experience of engaging with strategic mission development in your curacy
context.
Bibliography
Core Reading
Behrens, J., (2014). Practical Church Management: a guide for every parish. Gracewing
Publishing.
Elford, K., (2013). Creating the Future of the Church: a practical guide to addressing
whole-system change. London: SPCK.
Impey, R., (2010). How to Develop Your Local Church: Working With the Wisdom of the
Congregation. London: SPCK
Parrot, D., (2011). Your Church and the Law. Norwich: Canterbury Press.
Additional Reading
35
Cameron, H., & Duce, C., (2013). Ministry and Mission: A Companion. London: SCM
Press.
Cameron, H., (2010). Practical Theology for Changing Churches. London: SCM Press.
Cameron, H., Bhatti, D., Duce, C., Sweeney, J & Watkins, C., (2010). Talking About God
in Practice. London: SCM Press.
Chew, M., & Ireland, M., (2009). How To Do Mission Action Planning: A Vision Centred
Approach. London: SPCK.
Cooperrider, D., Whitney, D., & Stavros, J., (2008). The Appreciative Inquiry Handbook
for Leaders of Change. Brunswick, OH: Crown Custom Publishing.
Durran, M., (2011). Grow Your Church’s Income. Norwich: Canterbury Press.
Durran, M., (2010). The UK Church Fundraising Handbook. Norwich: Canterbury Press.
Durran, M., (2005). Making Church Buildings Work. Norwich: Canterbury Press.
Giles, R., (2004). Re-Pitching the Tent: the definitive guide to re-ordering church
buildings for worship and mission. Norwich: Canterbury Press.
Graham, E., (2013). Between A Rock And A Hard Place: public theology in a post-secular
age. London: SCM Press.
Lewis, S., Passmore, J., Cantore, S., (2011). Appreciative Inquiry for Change
Management: Using AI to facilitate organisational development. London: KoganPage.
MacMorran, K., & Briden. T., (2010). Handbook for Churchwardens and Parochial Church
Councillors. Mowbray.
Owen, H., (2008). Open Space Technology: a user’s guide. San Francisco: Berrett-
Koehler Publishers.
Potter, P., (2009). The Challenge of Change. Abingdon: BRF.
Snow, M., (2013). Mission Partnerships: Parishes Working Together in Mission.
Cambridge: Grove Booklets.
Volland, M., (2015). The Minister as Entrepreneur: Leading and Growing the Church in an
Age of Rapid Change. London: SPCK.
Whitehead, J., Nash, S., & Sutcliffe, S., (2013). Facilitation Skills for Ministry. London:
SPCK.
Widdicombe, C., (2000). Meetings That Work: A Practical Guide to Teamworking in
Groups. Cambridge: The Lutterworth Press.
Resources
The Archbishops’ Council (2013). PCC Accountability: The Charities Act 2011 and the
PCC. London: CHP.
The Archbishops’ Council (2010). Church Representation Rules 2011. London: CHP.
Impey, R., (2009). A Workbook for Developing the Local Church. 4M Pulications.
Websites
CPAS www.cpas.org
Open Space Technology www.openspaceworld.org
Telos Partners www.telospartners.com
Westminster Faith Debates www.faithdebates.org
36
IME 6 Session 4
Inter-Faith Engagement and Dialogue
Aim
The aim of the session is to explore interfaith engagement and dialogue and in order to
better understand and handle the challenges and opportunities which arise in a local
context against a wider national and global backdrop.
Learning Outcomes:
Relates to: G Vocation and Ministry within the Church of England
And also to: B Mission, Evangelism and Discipleship
Key Reflective Questions
How do we handle conversion agendas?
What is our view of other faiths? Is there salvation outside of Christ?
Should Christians be seeking people of others faith to come to Christ?
What role does the local church play in developing Community Cohesion?
Case Study
Write a 1000 word case study in which you describe, explore and reflect on,
theologically, an experience, or group of experiences, of interfaith engagement and
dialogue and the opportunities and challenges which this raised for you in your
ministerial context.
Bibliography
Core Reading
Blackden, C., (2010). Friendship and Exchange with People of Other Faiths: A Context for
Witness and Dialogue. Cambridge: Grove.
Rawlings, P.J. (2014). Engaging with Muslim. Cambridge: Grove
Wingate, A., (2005). Celebrating Difference, Staying Faithful – How to Live in a Multi
Faith World. London: DLT.
Additional Reading
Armstrong, K., (2004). The Battle for God: Fundamentalism in Judaism, Christianity and
Islam. London: Harper Collins.
Armstrong, K., (1991). Muhammad: A Biography of the Prophet. London: Phoenix.
Aslan, R., (2006). No God But God: The Origins, Evolution and Future of Islam. London:
Arrow Books.
Bowen, I., (2014). Medina in Birmingham, Najaf in Brent: Inside British Islam. London:
Hurst and Co.
Chapman, C,. (2007). Cross and Crescent. Nottingham: IVP
Garrison, D., (2014). A Wind in the House of Islam. Grand Rapids: Zondervan
Husain, E., (2007). The Islamist. London: Penguin.
37
Munayer, S & Loden L., (2014) Through my Enemy’s Eyes. Milton Keynes: Paternoster
Press
Oliver-Dee, S., (2009). Religion and Identity: Divided Loyalties? London: Theos.
Lewis, P., (2007). Young, British and Muslim. London: Continuum.
Morris, B., (2008). 1948: The First Arab-Israeli War. London: Yale University Press.
Queshi, N., (2014). Seeking Allah, Finding Jesus: A Devout Muslim Encounters
Christianity. Grand Rapids: Zondervan.
Pappe, I., (2006). The Ethnic Cleansing of Palestine. Oxford: Oneworld.
Pappe, I., (2004). A History of Modern Palestine. Cambridge: Cambridge University
Press.
Rittner, C., Smith, S.D., & Steinfeldt, I., (2000). The Holocaust and the Christian World.
New York: Continuum.
Sacks, J., (2007). The Home We Build Together: Recreating Society. London: Continuum.
Sacks, J., (2002). The Dignity of Difference: How to avoid the clash of civilizations.
London: Continuum.
Schindler, C., (2007). What Do Zionists Believe? London: Granta.
Sudworth, R,. (2007). Distinctly Welcoming. Milton Keynes: Scripture Union
Resources
Apologetics- A Christian-Muslim Dialogue and Apologetic www.answering-
islam.org
Calendar of Festivals www.bbc.co.uk/religion/tools/calendar
Friendship First www.friendshipfirst.org
Jewish Telegraph newspaper www.jewishtelegraph.com
Manchester Buddhist Centre www.manchesterbuddhistcentre.org.uk
Mosques www.mosquedirectory.co.uk
Muslim Prayer Times for Manchester www.salahtimes.com/uk/manchester
Websites
Church of England (Presence and Engagement) www.presenceandengagement.org.uk
Churches Together in Britain and Ireland www.ctbi.org.uk/16
Churches Together in England
www.churches-together.net/Groups/43001/Home/Resources/Inter_Faith_faith.aspx
Methodist Church – Inter Faith Relations www.methodist.org.uk/mission/inter-faith-
relations
Inter Faith Network for the UK www.interfaith.org.uk
Mahabba (Loving all Muslims) www.mahabbanetwork.com
Network for Inter Faith Concerns across the Anglican Communion NIFCON
http://nifcon.anglicancommunion.org/index.cfm
Society for Buddhist Christian Studies www.society-buddhist-christian-studies.org
Society for Hindu-Christian Studies www.hcstudies.org/about.html
The Awareness Foundation – http://www.awareness-foundation.com/
The Christian-Muslim Forum - http://www.christianmuslimforum.org/
The Quilliam Foundation - http://www.quilliamfoundation.org/
38
Intentional Learning Groups: Roles and Responsibilities
Role of Group Leader
The role of the group leader is to:
Convene meetings of the group (5 meetings per academic year, September,
November, January, March and May)
Facilitate meetings of the group (overseeing the process of case study
presentations and groups discussion and ensuring that members follow the stages
of theological reflection)
Offer written feedback on individual case study presentation (which will be
retained by the curate in her or his curacy file)
Prepare an annual assessment of theological reflection, self-awareness,
awareness of others, and group interaction, for each member of the group (which
will be retained by the curate in her or his curacy file)
Help to ensure that group members fulfil their responsibilities to the group and
develop positive relationships of mutual ministry and support within the group
Encourage each group member to grow in her or his vocation and ministry
Maintain confidentiality and ensure respectful speaking. However, if pastoral
difficulties arise in the group, the group leader may discuss these with the
Training Officer in order to seek a solution.
Role of Group Members
The role of group members is to:
Maintain confidentiality
Speak respectfully to one another and about others
Support one another in the process of learning and growing in Christian ministry
Ensure that each member of the group has the opportunity to contribute (which
means not talking for too long oneself!)
Listen to and respect each other’s views
Prepare and present two case studies, drawn from direct ministerial experience,
per academic year
Take a full part in the group programme by preparing in advance for the meetings
(either preparing a case study and / or doing background reading), attending all
sessions and contributing appropriately during discussion
Intentional learning groups: Case Studies
Each session contains brief guidelines for a themed case study
Select an event or encounter which has broadened your ministerial experience or
changed your perception of ministry and developed your practice as a minister
Write roughly 1000 words, following through the stages of theological reflection
39
A reflective cycle might look something like this:
The above reflective cycle is Based on Laurie Green’s pastoral cycle and Judith
Thompson’s Progressing Theological Reflection (PTR) and is one model from
amongst a number (see Reflective Practice and Theological Reflection below, page
); choose the model which works best for you and your case study and ensure
that you explain to other group members which model you are using, and why,
when you introduce your case study
Your presentation of the case study should last around 10 minutes
You may wish to use maps, photos, audio or visual material as supporting
evidence to help members of the group to gain a fuller understanding of the case
study which you are presenting and engage in broader and deeper discussion of
the theme and issues
You should send a copy of your case study to your group facilitator a week before
the session at which you are due to present it
After the session make notes of the discussion which followed your case study,
reflecting on the learning which has resulted from the case study presentation,
and place your notes in your curacy file with the case study and the feedback
from the group leader
Intentional Learning Groups: Feedback
Tutors will provide written feedback in response to each case study presentation and
discussion. Tutors are asked to offer specific comment in the areas below, and
summarise on the pro forma which follows:
Knowledge and understanding
Skill and competence (where appropriate)
Theological reflection and engagement
Personal learning
Awareness of pastoral and human dynamics (in case study and discussion)
Areas of learning evidenced (in case study and discussion)
Experience
(facts and feelings)
Explore
(context, issues, insights and
perspectives)
Reflect
(beliefs, doctrine, scripture, mission)
Respond
(outcomes, learning and future practice)
40
Diocese of Manchester
IME Phase 2 – Case Study Feedback
Summary of Feedback
Learning Towards (Outcomes)
Knowledge and Understanding
Curate
Cohort Category
Case Study
Date of Presentation Date of
Feedback
Tutor
41
Skill and Competence
Theological Engagement and Reflection
Personal Learning
Awareness of Pastoral and Human Dynamics
42
Model Case Study
IME 5 Session 1: Worship
Experience
My training incumbent asked me to conduct a baptism listed on the rota as All Age Holy
Communion. Normally baptisms take place in a non-Eucharistic service, but there were
pastoral reasons for holding the baptism on that date.
On meeting the family and the Godparents it became apparent that they were not
churchgoers, although the Godparents had been baptised. They were adamant they
wanted a baptism and not a dedication or naming service
Putting the service together, I foresaw various difficulties ahead:
Keeping the service to an appropriate length of time.
Managing the attention span of our guests who may be unused to silence or
sitting in one place for a significant length of time.
How could I feed and teach all the different members of the congregation?
How could I preside in such a way as to make blessing & Eucharist truly accessible
and relevant to all?
I prayed and planned the service carefully, and felt sure that, with sufficient planning
time, I could “hold the ring” in leading Worship.
The service went smoothly, if somewhat noisily and it took all my skills as a worship
leader to give positive direction which kept our visitors engaged and respectful but also
allowed the regular church family to worship and be fed: I moved the sermon earlier in
the service so that the preacher had the visitors attention early on, I explained the notion
of sacraments and introduced word, baptism and Eucharist as we approached each
segment.
The service went smoothly, if noisily and finished within an hour and ten minutes. I
received many compliments, being congratulated by some for skilful managing of a
difficult service. However, the Churchwarden received a written complaint from one of
our Licensed Readers alleging she had been robbed of her communion experience. This
complaint found some support. They were resigned to (if not exactly thrilled about) 50
unchurched people having a baptism as part of the main Sunday service, but were
strongly against them being able to do so in a communion service.
This led me to question: “Is our Worship missional?” Should it be?
Exploration
Ecclesiastical Context
Discussing the complaint at the PCC Sub-Committee, underlying dissatisfaction about the
behaviour of the baptism family’s guests emerged:
Arrived up to twenty minutes late
Using their mobile phones to message each other during the service
Talking during the communion.
I studied the layout of the building to see what it could tell me of the shared
understanding of the Eucharist:
43
The President preside at a communion table, not an altar
Communion table was situated at a focal point but was overshadowed by the
music group behind it and the projection screen to the right of it.
There is no altar rail.
The table housed a computer monitor and it doubled as a lectern. It was rarely
free from clutter
The elements sat on a side table, and the president prepared the table without aid
from lay assistants
I explored the shape of previous Eucharistic Services and how the liturgy was used in
worship:
The order and structure of the service are significantly altered: The Gathering, Collect,
Confession, Absolution, Peace and Communion take place before the children leave to
join their respective groups. The Ministry of the Word came after communion.
The congregation enthusiastically stated the creeds during the Communion service “We
believe in One Holy, Catholic and Apostolic Church”. But what did they understand
Catholic to mean? Maclaren cites two models of Catholicity –“a colonial. Model: unity and
universality are maintained by submission to one dominating will.” The other is “the
humble or charitable model: unity and universality are maintained by a generous spirit of
inclusion” (Maclaren in Croft and Mosby, 2009, p. 22)
This puzzled me as the layout and treatment of the communion table suggested a “low”
theology of the Eucharist, but the response to sharing the service with the unchurched
suggested a much higher importance in the hearts and minds of the complainants
Socio-cultural context
One former churchwarden commented on the disruption to their usual service “it’s not
right, not when it’s at your own church”; and a current churchwarden explained her own
objection: “they have no understanding of the Cross, and until they have a sense of
their own sin and have asked Jesus’s forgiveness, they can’t understand the Holy
Communion Service, and therefore it’s not an appropriate service for non-believers”.
The family, however, didn’t see themselves as no- believers – they saw themselves as
non-churchgoers. When asked in preparation if they could honestly say they wanted to
make the promises and believed in them, they were adamant that they did so, even
when offered an alternative service. The parents were not married, but clearly devoted to
their one year old daughter. They invited 11 Godparents, and 50 guests. Clearly this
was a significant event in their lives.
Commitment to Mission
A look at the sacrificial giving of money and support to mission partners abroad and to
the work of our own charitable trust at the Drop-in suggested a serious commitment to
mission both at individual and corporate level.
Reflection
The layout of the building, use and siting of the communion table, order and use of
liturgy and frequency of the Eucharistic Services gave the impression of a fairly “low”
theology of Communion. However this was apparently at odds with the perception that
in some way, which they could not define, Holy Communion service was special, and not
“appropriate to any believers”. This did not merely preclude non-believers from receiving
the sacrament – they wished to preclude them from the entire service – Word,
Sacrament, Blessing and all! Two particular books helped me sharpen my focus: Pete
Ward’s “Mass Culture” and Croft & Mosby’ “Ancient Faith, Future Mission”
44
Who then, is invited to the Communion Table (Baker, in Ward, 1999, p. 53) and who is
excluded?
How any church which takes mission seriously could justify wanting to exclude
unbelievers from the Eucharist? In Holy Communion itself, we are fed by both word and
sacrament (Bradshaw & Moger, 2008, p. 30). Even when Eucharist is restricted to
confirmed members of the Church of England, should the word also be restricted only to
believers? In the last meal of the Passover, even Judas the betrayer was not excluded
from the table with Jesus. (Ward, 1999, p. 129)
During the re-ordering of the church 25 years ago the congregation at St Swithin’s chose
not to have an altar rail, and I concur. As Ward goes on to say “It seems bizarre that a
symbol of Jesus’s grace and acceptance should have restricted access”. They clearly
could not see that their own attitudes were every much a barrier as a physical rail.
I wondered whether there was a case for a fresh expression style Baptism and Eucharist
but firmly believe that seeker services are not worship. Worship should be authentic and
heartfelt, not aimed at a target group (Ward, 1999, p. 125) Furthermore, if worship for
non-believers is limited to fresh expressions of Church what does this then say about the
biblical models of the Body of Christ? Surely the celebration of communion is merely a
buffet for club members only if our churches are not truly accessible to unbelievers?
Response
Returning to the original question “Is our Worship Missional?” I have to conclude that in
its current form at Saint Swithin’s, the answer is no.
The congregation at St Swithin’s are committed to Mission. But many seem to view
Mission as something they pay other people to do, an activity restricted to professionals:
Clergy, Mission Partner, Mission Agencies, and Charitable Trusts. They participate in
mission by participating in the corporate life of the Church, and expect worship to sustain
and equip the churches corporate mission, but do not seem to have a personal sense of
obligation to non-believers. Indeed, the view seems to be that their worship is “a
temporary retreat from the mission Jesus gives us, rather than a part our engagement in
God’s mission to the world.” (Bradshaw & Moger, 2008, p. 46)
The church family has compassion and empathy for the economically poor and through
prayer, volunteering and sacrificial giving are generous and loving service in the Saint
Swithin’s Drop-in. However, a different attitude seems to prevail to those who are
spiritually poor. When asked to worship with those who may not yet know Christ, there
is a distinct sense of other.
Our retired NSM, however, debating the complaint at PCC sub-Committee mused: “We
have been trying to get the local community into this church for the past thirty years and
now it’s happening. And if anyone doesn’t like it, it’s just tough!”
As Riddell states “the Communion….whilst nominally accessible to all, in effect is
relatively inaccessible. Few outsiders would feel welcome at the stylized table or altar
that forms the centrepiece of Christian celebrations. (Riddell quoted in Ward, 1999, p.
130)
However, Between 10 and 15 (almost a quarter) of the Baptism party responded to my
invitation from the front to receive a blessing or, if they were regular communicants, The
Eucharist. In some way, at some level, the Eucharist had touched them.
Looking forward I can see that I had misjudged the understanding of these committed
and loving Christians, I had been blindsided by their admiral mission to the local poor
45
and their faithful commitment to corporate worship. I have to take responsibility for
failing to see that they understand my vocation to bless people’s lives, but don’t
understand yet how part of that is to resource them, the church family, and the people of
God to do likewise.
I gently scolded them at PCC “I am sorry, I had not understood that you are not yet able
to share the Eucharist with the unchurched. I am disappointed by that, but that is not
your fault. I should have provided teaching on that before I asked you to do so”
But I end with the question:
It says on the Saint Swithin’s notice board “Sunday Services at 9.30 am, 10.45am and
6.30pm. All Welcome”
Is it true?
Bibliography
Burns, S., (2006). SCM Studyguide Liturgy. London: SCM Press.
Earey, M., (2002). Liturgical Worship: A Fresh Look, How it Works, Why It Matters.
London: CHP.
Bradshaw, P. & Moger, P., Eds., (2008). Worship Changes Lives: How it Works, Why it
Matters. London: CHP.
Croft, S., & Mobsby, I., (2009). Ancient Faith, Future Mission: Fresh Expressions in the
Sacramental Tradition. Norwich: Canterbury Press.
Earey, M., (2012). Worship That Cares: An Introduction to Pastoral liturgy . London: SCM
Press.
Pratt, A., (2010). SCM Studyguide Practical Skills for Ministry. London: SCM Press.
Stewart, S., & Berryman, J., (1989). Young Children and Worship. London: Westminster
John Knox Press.
Thompson, R., (2006). SCM Studyguide The Sacraments. London: SCM Press.
Ward, P. (2008). Mass culture: the interface of Eucharist and mission (rev. and expanded
ed.). Abingdon: Bible Reading Fellowship.
Websites
Fresh Expressions www.freshexpressions.org.uk
New Patterns for Worship
www.churchofengland.org/prayer-worship/worship/texts/newpatterns.aspx
46
Model Case Study
IME Session 6: Strategic Mission Development
Our Problem and our Plan
We have seen a decline in new people attending our church evangelistic events, such as
our Christianity Explored course, our guest services and our mission weeks. As a staff
team, we have discussed what we think might be problem and concluded that there is a
lack of enthusiasm for evangelism amongst the church family. Therefore, our plan is to
motivate and equip the church family so that their enthusiasm for telling others the
gospel of Jesus grows. That, we pray, will achieve our aim of enabling the church family
both to tell others the gospel themselves but also feel able to invite friends and family to
church evangelistic events.
Main Issues This Plan Raised With Me
I have felt increasingly uncomfortable about our plan but never quite understood why. I
have spent the summer pondering how to enact our plan with the members of Explorers
(for whom I have pastoral responsibility) but not been sure how best to do it. I do want
to motivate and equip the members for evangelism and I know what I think they need
and how I could provide that, but I still don’t feel easy about enacting the plan. Why?
Building a Richer Understanding of What Happened
As I’ve prepared for this presentation, it has become clear why I have felt uneasy about
our plan and my role in enacting it with the Explorers members. It has become clear that
we are seeking to address a problem without truly knowing the cause. We discussed it as
a staff team but have not actually asked the church family why they are not bringing
friends and family to church and evangelistic events, and so we are seeking to act on
what we think the problem is but not listening to what it actually is. That is why I am
feeling uneasy about enacting the plan.
As the Mission Action Planning (MAP) process points out, listening is the crucial first step
in any strategic planning. We ‘Review’ - listen and learn before choosing our vision and
priorities, plan and actions.
Impey writes that when seeking to develop our local church, we must first ask what
people really think.2 ‘The kind of change that will produce wholesome development is a
shared responsibility of the congregation... My fear is that we have too many people who
know just what local churches need but who have not bothered to ask the people most
concerned.’3 Before seeking to address the problem, I need to ask our Explorers
members why they are not bringing people to evangelistic events and courses.
There are others that I need to listen to as well. Cameron notes that, ‘The local church
cannot escape a relationship with contemporary culture and so it needs to ‘read’ the
2 Richard Impey, How to Develop Your Local Church: Working with the Wisdom of the Congregation (London: SPCK, 2010), xi. 3 Impey, How to Develop Your Local Church, xi-xiii.
47
cultural signals it sends out, to ensure they are consistent with the essence it wishes to
convey.’4 I need to listen to those that we are seeking to reach with the gospel as to why
they are not coming. It may be that they are being invited but that they don’t feel
comfortable joining us or simply aren’t interested in what we are offering. We want to
ensure that what we intend to say is what is conveyed culturally.
I want to make plans that solve the real problem that we have and by listening to both
parties, I pray that I will rightly understand the issue. Hamilton adds another important
point that comes about through listening to those concerned. Through listening to others
and working on what the problem is together, you make plans that, ‘actually impact and
solve real problems, but also... everyone agrees what problem you're trying to solve in
the first place.’5
Timmis adds to this with a theological understanding of listening to those concerned
before seeking to solve problems. Somewhat controversially, he advocates leadership by
consensus, ‘it is important for leaders to open up an issue for wide-ranging discussion, as
it allows the Spirit of God to be at work in the people of God to shape what the church
looks like.’6 He provides Scriptural support from Acts 15:22 when the whole assembly
made a decision together,7 and also Acts 13:1-5 when only the leadership were involved,
but once again it was a decision made by consensus and guided by the Holy Spirit.8 So
whether we aim for decision making by consensus or not, taking the time to listen before
we plan allows the Spirit of God to work in us to shape what the church will be like.
How do These Perspectives Change my Initial Understanding of the Situation?
By making plans of our own without first listening to those concerned, we run the risk of
not addressing the real problem, losing their interest, and resisting the Holy Spirit’s work
in us to mould us a church.
Listening is also a way of expressing love for our church family. A way of showing that
we want to help them and meet them ‘where they are’.
I was right to feel uneasy about seeking to enact our initial plans and am grateful for the
wisdom of others in helping me understand why.
What are the Implications for Future Practice?
Once the Autumn term has begun, I will ask a number of Explorers members to join a
focus group, in which we can discuss this problem and how to address it together, with
me doing most of the listening!
Bibliography
4 Helen Cameron, Resourcing Mission: Practical Theology for Changing Churches (London: SCM, 2010), 20. 5 Craig Hamilton, Wisdom in Leadership: The How and Why of Leading the People You Serve (Sydney: Matthais Media, 2015), 353. 6 Steve Timmis, Gospel Centred Leadership: Becoming the Servant God Wants You to Be (Epsom:
The Good Book Company, 2012), 104. 7 Timmis, Gospel Centred Leadership, 98. 8 Timmis, Gospel Centred Leadership, 102.
48
Cameron, Helen. Resourcing Mission: Practical Theology for Changing Churches. London:
SCM, 2010.
Croft, Stephen. Transforming Communities: Re-imagining the Church for the 21st
Century. London: Darton, Longman & Todd, 2002.
Hamilton, Craig. Wisdom in Leadership: The How and Why of Leading the People You
Serve. Sydney:
Matthais Media, 2015.
Impey, Richard. How to Develop Your Local Church: Working with the Wisdom of the
Congregation. London: SPCK, 2010.
Jackson, Bob. What Makes Churches Grow: Vision and practice in effective mission.
London: Church House, 2015.
Timmis, Steve. Gospel Centred Leadership: Becoming the Servant God Wants You to Be.
Epsom: The Good Book Company, 2012.
49
Reflective Practice and Theological Reflection
a. What is reflective practice?
Reflective practice describes a habit of learning from experience that is particularly fitted
for our work as ministers. It binds together our thinking and our doing such that, when
the whole process is offered to God, it can become a place 'wherein the Holy Spirit makes
his dwelling'.
Reflective practice starts from the actual experience of ministry, carefully observed and
recalled. The observation is then brought into dialogue with a number of different
perspectives: how does this connect with previous experience or assumptions? what light
is shed by other learning and knowledge? what biblical passages or theological themes
help me to discern where God may be seen in this, or what God may be saying? what
questions does this leave me with? This whole process may generate new insight and
learning, but the real 'added value' comes from the question 'what am I going to do / do
differently as a result of this learning?'
The reflective process can be carried out by an individual working alone, but it can be
enhanced by dialogue, for example in the context of structured supervision or a tutorial
group. For Christians in particular it is a process inhabited by prayer, where learning is
also (literally) discipleship.
b. Theological Reflection: 'God is in the facts …'
Since (as we are reminded in Psalm 139) there is no situation or place where we can flee
from God's presence, it is natural to use the raw facts of experience as the starting place
for theological reflection. In fact – as a former Dean of York put it – 'all Christian doctrine
arises from Christian experience' (Alan Richardson, Creeds in the Making, 1941 10th ed
1986).
A striking example of this comes in Acts 10, where Peter finds himself called to preach in
the household of the centurion Cornelius, a gentile. As he is speaking, the Holy Spirit falls
upon all his listeners, who are heard 'speaking in tongues and extolling God'. In a
moment, Peter's ingrained and unexamined theology is turned on its head: 'can anyone
withhold the water for baptising these people who have received the Holy Spirit just as
we have?' (Acts 10:44-48).
As usual, the patient work of reflection leading into action is short-circuited in Peter's
case by a blinding insight followed by immediate action. Reflection as a habitual practice,
starting from the data of the real world, is perhaps better illustrated from the Psalms:
'When I consider the heavens, the work of your fingers, the moon and starts that you
have established …' (Psalm 8:3).
'God is in the facts, and the facts are kind' (Gerry Hughes, God of Surprises, DLT 1986, p
9). It is this principle that makes 'reflective practice' in ministry explicitly 'theological
reflection' on our practice and experience and the issues that arise from them.
c. Theological Reflection and the 'Learning Cycle'
Several different approaches to theological reflection are explored in Graham, Walton and
Ward (2005), with a convenient single-page summary in Thompson, Pattison and
Thompson (2008, p 9), However, the model most fruitful for ministry is the cycle of
action and reflection known as the 'Learning Cycle' or sometimes (in a ministry context)
the 'Pastoral Cycle'. The cycle can be summarised in three verbs: see – reflect – act.
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Most versions of the Learning Cycle build on the work of David Kolb. Kolb described
education as a cyclical process with four stages: experience, reflection, conceptualisation,
and experimentation. Graham, Walton and Ward (p 5) summarise as follows:
'A concrete situation or experience generates observation and reflection, which is then
tested out in the context of revised practice'.
d. Laurie Green: The Doing Theology Spiral
The Learning Cycle has been adapted for theological reflection in a number of ways.
Laurie Green (2009) has developed a Doing Theology Spiral, pointing out that the four
stages of Experience, Explore, Reflect and Respond will lead to a New Situation which
itself can generate a new cycle. 'Like a wheel on a bicycle, the circle itself can continue
around time and again, but by doing that it propels the bicycle to a brand new place at
every turn' (p 24).
Explore and Reflect have a distinctive meaning for Green, as he adapts Kolb's Learning
Cycle for 'a new way to do theology'. 'Explore' means a rigorous factual analysis of the
situation which may draw on, for example, statistical mapping of an area, and which may
be informed by disciplines such as sociology or psychology. 'Reflect' is to 'see how the
Christian faith directly relates to the experience at issue' (p 21), using Bible study,
hymns and songs, creeds and great theological themes etc. Drawing inspiration from the
'base ecclesial communities' and liberation theologians of Latin America, Green views his
Doing Theology Spiral as essentially a community process, in which theology is
democratised.
e. Judith Thompson: Progressing Theological Reflection (PTR)
Judith Thompson (2008, p 55-56) offers a five-stage variant which she calls PTR, or
Progressing Theological Reflection:
Identify the situation, experience, or issue
Build a 'thick description' around the issue (eg context, psychological insights)
Draw on key insights from theology and the faith tradition
Return to the issue, allowing these insights to illuminate it, and perhaps
reframe it from a new perspective;
Identify outcomes and possible actions.
This model – despite the rather clunky title – is perhaps the most immediate and
practical, and is recommended as the default structure for the reflective journal – see the
reflection sheet under Reflective Journal below, an electronic copy of which is available
on the diocesan website.
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Reflective Journal
Keep a reflective journal, by hand, in printed form or in electronic form, whichever is
most natural and effective for you. If you do work electronically, remember to back up
your journal entries on a memory stick or external hard drive. This is a professional
journal which is intended to remain private rather than enter the public domain. It is
intended to help you to absorb and develop the habit of reflecting theologically on your
ministerial practice. It is also intended to be a resource for you when preparing case
studies and completing appraisals during and at the end of curacy.
Make regular journal entries at one key time during each year of your curacy, for
example, Ordination, Lent, following through an area of pastoral work, running a
project, gaining chaplaincy experience
Make a journal entry to reflect on a new area of ministerial experience
Make a journal entry to reflect on experience which has changed your practice and
developed you understanding and skills
Make a journal entry to reflect on experience which has caused you to engage
again with your sense of vocation, role and identity
Below is a copy of a reflection sheet which you can use, if you wish, to take you
through the stages of theological reflection and action learning, leading to
reflective ministerial practice (the reflection sheet is available in electronic form
on the diocesan website)
Download me from www.manchester.anglican.org/resources-for-ministers/curates
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Diocese of Manchester IME 4-7
Ministry Development Journal – Capturing Learning from a Ministry Event
This form is designed to help you reflect systematically on your experience of ministry in
order to help integrate learning and practice. It can be printed and used as it is, used as
a template on your computer, or adapted to your own needs. Not all the questions will be
relevant for every situation.
This template is based on the model of ‘Progressive Theological Reflection’ outlined in
Judith Thompson, SCM Guide to Theological Reflection (SCM 2008, p 55-56).
Date /
time:
Place:
The event:
Date / time: Location:
Nature of event:
Describe briefly what happened:
Describe your own role:
How did you feel about the event / your role within it?
What were the main issues / questions which this event raised for you?
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Building a theological understanding
What insights from the faith tradition (eg from scripture, theological writing, historic
tradition) help to build a theological understanding on what happened? How might God
see this event as an observer or participant? What difference does it make to see from
a faith perspective?
Now return to the original situation
How do these perspectives change your initial understanding of the situation?
Finally…
What are the implications for future practice? What specifically might you do
differently in a similar situation, and why? Is there anything you need to do now?
Any other questions to note or follow up?
Books / resources to note
This relates to the following Learning Outcomes:
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Ministry File
Keep a Ministry File (in printed or electronic form) in which you gather raw material, for
example sermons, liturgies (worship and occasional offices), notes from meetings,
preparatory material for bible study groups or assemblies. This file will then form a
resource which you draw on when preparing for meetings of your intentional learning
group, writing case studies and completing annual appraisals. This file is not one which
you will be asked to submit for assessment.
Curacy File
Develop your Curacy File across the time of your curacy. You will submit your Curacy
File for assessment at the end of your curacy. Your Curacy File will contain:
• Self-assessment reports from each year of curacy (against the Formation Criteria)
• Case studies and assessment reports from work with the Intentional Learning
Group
• Series of reports from across the curacy (Training Incumbent, examining chaplain,
Intentional Learning Group tutor, Training Officer)
• Series of references from key colleagues in key areas of ministerial experience
Interim and Final Assessment
For all curates Interim Assessment will take place at:
9 months (diaconal year)
18 months (IME 5)
For stipendiary curates Assessment at the End of Curacy (AEC) will take place at:
30 months (IME 6)
For Ordained Pioneer Minister (OPM) curates AEC will take place at:
60 months (end of the fifth year)
For those in non-stipendiary forms of ministry AEC will take place at:
36 months, 48 months or 60 months (end of third, fourth or fifth year, according
to speed at which Formation Criteria are met and the Curacy File is completed)
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Supervision
In her book Transformative Supervision for the Helping Professions (2012, p.18) Nicki
Weld identifies four functions of supervision, which offer helpful lenses through which to
view the place and purpose of pastoral supervision in a ministerial context:
Normative (how is the curate growing in her or his sense of vocation, in her or his
professional identity and in her or his inhabiting of a public and representative
role)
Formative (how is the curate developing in her or his work with individuals and
groups and in her or his carrying out of the tasks of ministry, for example
preaching and leading worship, engaging in pastoral care and outreach)
Supportive (how is the curate managing her or himself in ministry, including
balancing time for ministry with time for family and for other commitments, and
including responding to the physical, mental and emotional demands of ministry)
Transformative (how is the curate engaging with professional and personal change
and development)
These four functions of supervision can be laid alongside the four constituent roles which
Lamdin and Tilley identify for training incumbents as supervisors in their book Supporting
New Ministers in the Local Church (2007, p.6), namely:
Manager (managing the volume and quality of work, identifying tasks and
defining areas of responsibility and accountability)
Educator (educating with respect to the knowledge, skills and dispositions of
ordained ministry)
Mediator (mediating with others on behalf of the curate, eg. diocese, or directing
the curate to individuals or organisations which may be of benefit, eg, chaplaincy
opportunity or network of spiritual directors)#
Supporter (supporting the curate, for example, in analysing a pastoral situation
and identifying possible courses of actions and thinking through the decision
making process)
Together, these four functions of supervision and four constituent roles of the training
incumbent, offer a rich description of pastoral supervision which is focused on the
person, ministry and learning of the curate. Reflection is located at the point where the
three circles, God, person and ministry, overlap in the Venn diagram below:
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Reflective questions which help to give theological and ministerial definition to pastoral
supervision are:
Where was or is God in this encounter or situation?
What is happening to me and why?
What is being learnt about the practice of ministry?
The functions of supervision, the roles (and responsibilities) of the training incumbent
and the reflective location and focus of pastoral supervision (the curate’s learning and
development) need to be gathered and affirmed in a framework of regular supervision
sessions and an agreed pattern of working within individual supervision sessions. Pastoral
supervision sessions need to be clearly differentiated from staff meetings which may
include other people and which are not focused on the learning and development of the
curate. Pastoral supervision sessions would normally take place at a different time and in
a different location to staff meetings in order to mark this differentiation.
In the Diocese of Manchester the expectation is that those who are serving stipendiary
curacies will participate in at least 9 supervision sessions per year, and those who are
serving non-stipendiary curacies will participate in at least 6 supervision sessions per
year, and that each supervision session will last between one and a half and two hours.
It is recommended that curate and incumbent agree an agenda for each supervision
session. Such an agenda should include standing items such as review of current
ministry, planning for future learning and space to discuss any issues or concerns that
there might be with respect to the curate / incumbent relationship – or as Rick Simpson
puts it in his book Supervising A Curate: A Short Guide to a Complex Task (2011, p.20),
space to ask, ‘How are we doing? Is there anything we need to discuss about our working
relationship?’.
A draft agenda might look something like this:
Main topics covered (outline of the agenda for the meeting)
Review of significant learning since the previous session (from amongst the range
of experiences since the last session, what have been the key experiences and
what has been learnt from them?)
God
Ministry Person
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General review of curate’s ministry and development (how is the curacy
progressing against the training plan? are core areas of ministry being covered?
are core knowledge and skills being developed? what is the next stage? how is
this being planned for? how will it be implemented?)
Record of decisions taken (what have curate and incumbent decided? who is
taking responsibility for what in relation to ministry and training?)
Actions / agenda for next meeting (who will do what before and for the next
meeting? what will be the focus of the next meeting?)
Curate’s notes and reflection
The above draft agenda assumes that the incumbent will take responsibility for making a
record of the meeting and that the curate will have the opportunity to add their reflection
or to represent a point which they wish to clarify or log (in the final section of the
record). The record of a supervision session would need to be written up by the
incumbent and passed on to the curate within a week in order that the curate could add
their reflection within a reasonable timescale. The record of a supervision session is not
something that either curate or incumbent would submit for assessment, but taken
together the supervision records form a log of the curate’s learning and development
across the curacy and can be referred back to, by curate and incumbent, when preparing
annual appraisals and completing assessment at the end of curacy. Below is a copy of a
pro forma which is based on the above draft and can be found on the diocesan website.
Pastoral supervision sessions are intended to be times and spaces where curates can
reflect with an experienced colleague on the experience which they are gaining as
ordained ministers. Especially as experience increases one of the key functions of
supervision will be to offer curates ‘a place to explore and develop … through
opportunities to consider different perspectives on their actions and practice’ (Weld,
2012, p.15). As experience increases, a key role of the incumbent will be ‘eliciting and
supporting [the curate’s] reflection, insight and solution finding capacities’ (Weld, 2012,
p.15). Within such a model of pastoral supervision curate and incumbent are able to
learn from each other and from the shared ministry to which they are committed within
the cure of souls.
Books around supervision which training incumbents and curates may find helpful are:
Cherry, S., (2012). Beyond Busyness: Time Wisdom for Ministry. Durham: Sacristy
Press.
Croft, S., & Walton, R., (2005). Learning for Ministry. London: CHP.
Hawkins, P., & Shohet, R., (2000). Supervision in the Helping Professions. Maidenhead:
Open University Press.
Lambdin, K., & Tilley, D., (2007). Supporting New Ministers in the Local Church. London:
SPCK.
Paterson, M., & Rose, J., (2014). Enriching Ministry: Pastoral Supervision in Practice.
London: SCM.
Paterson, M., & Leach, J., (2010). Pastoral Supervision. London: SPCK.
Shohet, R., Ed., (2011). Supervision As Transformation. London: Jessica Kingsley
Publishers.
Simpson, R., (2011). Supervising a Curate: A Short Guide to a Complex Task.
Cambridge: Grove.
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Ward, F., (2005). Lifelong Learning: Theological Education and Supervision. London: SCM
Press.
Weld, N., (2012). A Practical Guide to Transformative Supervision for the Helping
Professions: Amplifying Insight. London: Jessica Kinglsey Publishers.
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Diocese of Manchester IME 4-7
Record of supervision
This form is designed for the Training Incumbent’s record of the regular supervision
meeting held with the curate. Please feel free to adapt and customise the form to suit
your particular needs and preferences. Using the template will help the supervision
become more focused and purposeful. The completed record should be copied to the
curate promptly, and will become part of his / her Ministry Portfolio.
Curate Supervising
incumbent
Date of
supervision:
Main topics covered during this session:
Review of significant learning experiences since the previous supervision:
General review of curate’s ministry and development
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Record of decisions taken
Actions / agenda for next supervision meeting
Curate’s notes / reflection
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FORMATION CRITERIA for ORDAINED MINISTRY: IME Phase 2
Structure of the formation criteria
The Formation Criteria are organised under seven headings:
A. Christian faith, tradition and life
B. Mission, evangelism and discipleship
C. Spirituality and worship
D. Relationships
E. Personality and character
F. Leadership, collaboration and community
G. Vocation and ministry within the Church of England
Within each of these headings, the Formation Criteria are organised in clusters that are
disposition-led [in bold] and emphasise the primacy and inseparability of character from
understanding and skills:
Dispositions:
These are related to formational learning and character development. They represent the
most important criteria: knowledge, understanding and skills are secondary to Christ-
like character. However, disposition is not easy to assess: sometimes evidence may be
more anecdotal and narrative than systematic. Dispositions are often discerned
relationally and developed through a combination of learning, experience, reflection and
prayer.
Understanding:
These are related in subject matter to the dispositions, but are not an elaboration of
them. They are aspirational in that knowledge and understanding is never complete:
ordinands and priests will gain greater depth and breadth of understanding as they
continue to pursue and reflect on lifelong learning.
Skills:
Again, related to the first two categories, but not an elaboration of them. While skills and
abilities reflect competence, they, too are aspirational: greater fluency will be achieved
over time through the experience of exercising ordained ministry in a reflective mode.
NOTE: Criteria for incumbency / post of responsibility are in purple.
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Ordained Pioneer Ministry
Formation Criteria for Ordained Pioneer Ministry are described on page 52.
Those who are serving a curacy for ordained pioneer ministry will do so through
pathways that enable them to embed their learning in fresh expressions praxis through
sustained and systematic action reflection. Although the formation criteria described
above (and below) will be used to discern a minister’s readiness to take up a pioneer
ministerial post (and, where appropriate, a pioneer post of responsibility) at the
completion of initial ministerial education, progress towards the criteria will have been
achieved through a bespoke IME Phase 2 pathway for pioneer ministry. It is likely that
dioceses will need to draw upon resources from other institutions in order to achieve
sufficient sharpness of focus on pioneer ministry in IME Phase 2.
Ordained pioneer ministers will work towards the formation criteria with continual
reference to the formation of new ecclesial communities through contextual mission. The
mix of skills, gifts, knowledge and expertise that they bring to their training, formation
and ministry, will differentiate them.
Using the formation criteria
The Formation Criteria are fundamentally aspirational: they are goals to work and
develop towards rather than criteria that can be ‘fully met’. This means that they should
be used as a vocational tool:
1. by curates – to provide a framework for reflection on their development in
ministry against the Church’s expectations through the curacy training process.
2. by training incumbents and diocesan colleagues – to discern areas of and for
growth and development during curacy and to provide the grounds on which to
affirm the readiness of ministers to take up assistant minister, ordained pioneer
minister or incumbent status posts in the Church of England.
3. by bishops – as a framework to enable them to confirm candidates’ readiness to
take up ministerial posts as priests of the Church of England at the end of IME
Phase 2.
A. CHRISTIAN TRADITION, FAITH AND LIFE
Ordained ministers sustain their public ministry and personal faith in Christ
through study and reflection that is open to new insights. They …
understand the Bible as text and as holy Scripture for the church and the world
through regular critical engagement with Old and New Testament texts and issues relating to their interpretation.
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are able to interpret Scripture in a wide range of settings, using their exegetical and
hermeneutical skills to communicate clearly and accurately in ways that enable others to learn and explore.
are able to engage in independent study of Christian beliefs and practices and
communicate their findings in diverse settings.
Ordained ministers work with and value the breadth and diversity of belief and
practice within the Church of England. They …
are able to engage in independent study of how Christian beliefs and practices shape
the moral life of individuals and communities.
are able to reflect critically on how Christian doctrine and ethics relate to discipleship,
church and society, communicating this appropriately inside and outside the church.
Incumbents replenish their leadership through a life of disciplined study and
reflection that is open to new insights. They …
are able to exercise theological leadership for the church in mission.
B. MISSION, EVANGELISM AND DISCIPLESHIP
Ordained ministers have a deep and prayerful enthusiasm for mission and
evangelism that is nourished by Christ’s love for the world and lived out in acts
of mercy, service, justice and reconciliation. They …
are able to discern God’s mission in a specific context by reflective and empathetic
engagement with it in light of its cultural, historical, economic, social, political and
religious characteristics.
are able to engage courageously in mission, evangelism and apologetics in a range of
contexts and particularly in local communities and churches.
are able to communicate the gospel confidently and effectively using a variety of
media in diverse situations, both inside and outside the church.
are able to lead and inspire others in mission and evangelism in the local church.
Ordained ministers are committed to Christian education, promoting good
practice, both inside and outside the church. They …
are able to nurture others in their faith development, including those with little
previous knowledge of the faith, through catechesis, teaching and preaching,
including preparation for baptism and confirmation.
understand the importance of the Church of England’s engagement with schools for
the common good and for the mission and ministry of the church.
Incumbents …
lead, enable and release missional vision and faithful witness in and among those for
whom they have responsibility.
enable others to articulate the gospel and participate in its proclamation.
are able to foster and lead mission-shaped churches.
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C. SPIRITUALITY AND WORSHIP
Ordained ministers are sustained by disciplined personal and corporate prayer
shaped by the responsibilities of public ministry and corporate worship in the
tradition of the Church of England. They …
are able to relate different approaches to, and traditions of, personal and corporate
prayer to sustain and develop their own prayer life and those of others of all ages,
backgrounds and in a range of life circumstances.
Ordained ministers …
are able to demonstrate good reflective practice in preaching and in leading – and
where appropriate, presiding at – public worship, including pastoral services, using
appropriate forms of liturgy in a variety of settings.
Ordained ministers are growing in the love of God and in Christ-likeness as
members of the body of Christ and can testify to the grace of the Holy Spirit in
their lives and ministries. They …
are able to relate spiritual traditions to corporate and individual practices that sustain
and develop their own spirituality, and those of others of all ages, backgrounds and in
a range of life circumstances.
Ordained ministers’ spirituality permeates their perceptions of and interactions
with others inside and outside the church. They …
are able to help others discern God’s presence and activity in their relationships and in
the wider world.
Incumbents are sustained in the strains and joys of leadership by a life of
prayer.
D. PERSONALITY AND CHARACTER
Ordained ministers show insight, resilience, maturity and integrity in the
pressure and change entailed in public ministry. They …
are able to balance appropriate care of self with the care of others by developing
sustainable patterns of life and work, and effective support networks in the context of
public ministry.
Ordained ministers are growing in self-knowledge and commitment to Christ
within the roles and expectations of ordained ministry. They …
are able to approach the sacrificial impact of ordained ministry on the whole of life with wisdom and discernment.
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are able to reflect with insight and humility on personal strengths, weaknesses,
failures, gifts and vulnerability in response to a new context of public ministry.
Incumbents …
encourage and enable colleagues to balance appropriate care of self with care of
others.
Incumbents personify an integration and integrity of authority and obedience,
leadership and service. They …
engage with others to reflect with insight on their style of leadership, its strengths and
weaknesses in context, and demonstrate appropriate development.
E. RELATIONSHIPS
Ordained ministers …
are able to form and sustain healthy relationships with peers in the mixed economy of
fresh and more traditional expressions of church.
are able to handle and help resolve conflicts and disagreements, enabling growth
through them.
understand human flourishing in relationships and Christian pastoral care in a range of
life circumstances and contexts.
demonstrate good reflective practice in a wide range of pastoral and professional
relationships.
Ordained ministers are people who respect others, demonstrate empathy and
honesty in their relationships, learning from them. They …
are able to live within the House of Bishops’ Guidelines: Issues in Human Sexuality
and engage positively with those with whom they differ.
are able to establish and evaluate appropriate professional boundaries in their
ministerial practice and personal lives.
understand policies and best practice in safeguarding and their application in a variety
of contexts.
Incumbents …
show skill and sensitivity in resolving issues of conflict within the church community.
are able to supervise others in the conduct of pastoral relationships.
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F. LEADERSHIP, COLLABORATION AND COMMUNITY
Ordained ministers seek to model their servant leadership on the person of
Christ. They …
are able to participate in and lead communities, reflecting on, and being alert to, the
use and abuse of power.
are able to lead collaboratively and competently, working as a member of a team
within a community, as an ordained person.
Ordained ministers share leadership by actively looking for, recognising and
nurturing the gifts of others. They …
are able to use authority appropriately in ways that release, equip, enable and
empower others, including colleagues, to fulfil their calling to mission and ministry
from within a Christian community.
are able to supervise and mentor others in a limited range of roles and responsibilities
in mission and ministry.
Incumbents …
show skill and sensitivity in enabling the formation and flourishing of corporate life in
the presence of diversity.
are able to lead teams collaboratively in a variety of settings, including multi-parish
benefices.
are able to facilitate change creatively and sensitively, exercising leadership with an
entrepreneurial and forward looking approach.
are able to supervise lay and ordained people in positions of responsibility in formal
and informal settings of training and practice.
G. VOCATION AND MINISTRY WITHIN THE CHURCH OF ENGLAND
Ordained ministers are firmly convinced of their calling to ordained ministry,
realistic about its challenges, and continue to ask important questions about
their role as deacon or priest in the church of God. They …
are able to articulate their calling to discipleship and to ordained ministry as a deacon
or priest within the Church of England.
understand the sacrificial and corporate nature of their role in ministry and mission as
a deacon or priest within the breadth and diversity of a mixed economy of traditional
and fresh expressions of church.
Ordained ministers are rooted in the traditions and practices of the Church of
England and share in the spiritual life of the communities they serve. They …
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are able to represent the church in public life and engage in partnerships across wider
groups of parishes, including, where possible, working with churches of different
denominations and traditions and other faith communities and their leaders.
Ordained ministers are accountable and obedient in exercising ordained
ministry as a deacon or priest within the Church of England. They …
understand the legal, canonical and administrative responsibilities of those in public
ministry within a mixed economy of church.
show developed skills as theologically reflective and reflexive practitioners in relatively
unsupervised settings, exercising wise and discerning judgment.
Incumbents are ready for, and open to, exercising a ministry of oversight and
vision as priests in the church of God. They …
take a lead role in working with partners, representing the church in public life,
including, where possible, working with other faith leaders.
Incumbents exercise appropriate accountability and responsibility in faithfully
and loyally receiving the authority of others, consistent with a position of
responsibility. They …
know and understand the legal, canonical and administrative responsibilities of those
having oversight and responsibility.
show sophisticated skills as reflective and reflexive practitioners and the capacity to
develop these further to energise creative, theologically informed practice.
ORDAINED PIONEER MINISTRY
Ordained pioneer ministers are particularly flexible, resourceful, innovative
and entrepreneurial in their approach to ministry and mission beyond the
existing church, thriving in unfamiliar cultures and contexts. They …
are able to plant, lead and mature a fresh expression of church.
are able to inspire and nurture the risk-taking of others
enable others to develop the capacity to learn from failure and success.
are proficient in contextualising the Church of England’s tradition and practices for a
variety of models of fresh expressions of church.
are proficient in clearly articulating the faith to those outside the church in a variety
of ways and contexts.
are able to identify, train, develop and use leaders within fresh expressions of church
and release them to develop ecclesial communities in other contexts.
are able and willing to develop sustainable, personal and communal support in a
fresh expression context within a mixed economy, including belonging to a peer
learning network.
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Ordained pioneer ministers in a post of responsibility are ready for, and open
to, exercising a visionary ministry as priests in the church of God with a
specific focus on the oversight of teams leading fresh expressions of church.
They …
understand the legal, canonical and administrative responsibilities of those having
oversight and responsibility, including Bishops’ Mission Orders.
are able to supervise lay and ordained pioneers and leaders of fresh expressions of
church in both informal and formal settings of training and practice.