report on social justice issues from ecumenical southland

61st Synod – Session 2 Conference (2021) Uncontrolled when printed, PDF printed 24-Aug-20

September 2021


Diocese of Dunedin

Second Session of the Sixty First Synod September 2021

Index - Part 4 Synod Conference Session Papers 2021 ........................................................................................ 5

Diocese of Dunedin Proposed New Statistical Returns .................................................................. 7

Diocese of Dunedin .................................................................................................................... 13

Bishop’s Companions Programme .............................................................................................. 13

Strategic Property Consultation Report, July 2021 ....................................................................... 17

Introduction ...................................................................................................................................... 19

Background: What issues are we facing with our buildings and properties? .................................. 20

Why This? ......................................................................................................................................... 20

How is this handled elsewhere? ....................................................................................................... 22

What are some Biblical and Theological Imperatives? ..................................................................... 23

Strategic Property Criteria ................................................................................................................ 25

Results .............................................................................................................................................. 26

Written Feedback ............................................................................................................................. 32

B: Most Important Considerations.................................................................................................... 33

C: Property Criteria ........................................................................................................................... 34

Discussion ......................................................................................................................................... 35

Community Connection ............................................................................................................... 35

Fit for Purpose and Flexible ......................................................................................................... 35

Mission Aligned investment ........................................................................................................ 36

Conclusion and Recommendations .................................................................................................. 37

Appendix 1: Bibliography- consultation reading resources .............................................................. 39


Some Background Every year we ask for statistical returns which are reported on to Synod and incorporated into our year books. They are also gathered nationally to become part of the national churches bigger picture of what our church looks like. The statistics we gather have stayed the same for a long time – but we have not been good at either using them to help look at what has happened in the past and also to describe our present and (potentially) shape our future. The Statistics themselves have tended to focus on numbers in pews, on parish rolls and so on – but don’t really give a flavour of what our church is engaged in throughout our diocese, especially in relation to the Anglican Five Marks of Mission:

i. To proclaim the good news of the Kingdom;

ii. To teach, baptise and nurture new believers;

iii. To respond to human needs by loving service;

iv. To seek to transform unjust structures of society, to challenge violence of every

kind and to pursue peace and reconciliation;

v. To strive to safeguard the integrity of creation and sustain and renew the life of the earth

There have also been some changes in Charities legislation, which give a greater opportunity for religious organisations within the charities sector to tell some of their stories around the impact they are having in their communities. It means that our returns to the Charities Commission (and the wider Anglican Church) can have more than what we have gathered before but include information about how we are making a difference. Over 2020 this was discussed in the Anglican Managers Kaiwhakahaere (Registrars) meetings and some Dioceses started to talk about how we could change the way we gather our annual statistics that gave more opportunity to connect what we do with the Five Marks of Mission and tell more of our stories. Towards the end of 2021 the Diocesan Registrar (Andrew Metcalfe) pulled together a Statement of Performance Framework that highlighted (within the Five Marks of Mission categories) what information we were already gathering that fitted into these, and what new information we could gather from a Parish-Local Church and Diocesan Organisation perspective (see Appendix 1). In January 2021 this was shared with the Diocesan Council, along with some draft revised statistical information gathering forms. Diocesan Council viewed these positively but asked that they be taken to Synod for further reflection and comment, before final versions are produced (see Appendices 2 and 3).


What are we proposing? Some information being gathered is the same as before but is linked to the Five Marks of Mission. This is an attempt to give the “why” we are asking for particular information. We are also proposing to gather some new information that we have not asked for before, especially in the Five Marks numbers 3, 4 and 5. Again, information we have asked for previously (Clergy, volunteers and employees data) is still captured, but there is a chance to name other activities that are part of our various ministries, from services and events that support our local communities to ones that seek to challenge and contribute to wider issues in our society. Options Any proposed changes to familiar processes such as annual statistics forms can be challenging. The proposed format, while linking in more with the Five Marks of Mission, results in more words on the page and may be overwhelming for users. We could go down the option of a cover page that made the links with the Five Marks, but keeping the actual form similar to how it is currently. Discussion Questions for Synod We would like to talk about this at Synod to get some feedback. It would be useful for Synod reps to run this material past those in their respective Faith Communities who would be filling out the forms to get some feedback. We will be asking people around their tables to feedback on the following:

1. Does this make sense? (would there be a preference for a simplified option?) 2. Anything else we could measure or collect with our annual returns? 3. Any other suggestions?

Andrew Metcalfe Diocesan Registrar August 2021


Appendix 1:

Marks of Mission + Dunedin Faith Communities Mission

Interpreted as… Performance Measure(s) Data source (from Annual Returns)

Key: • Yellow Highlighted text indicates where we already gather this

information

• Blue Highlighted text indicates new data gathering required for Parishes

• Green Highlighted text indicates new data gathering required for Diocesan Organisations

• Grey Highlighted text indicates new data gathering required for both Parishes and Diocesan Organisations

To proclaim the good news of the Kingdom • Reading the Bible – Tākina te

Kupu

• Praying – Inoia a Ihowā

• Living out the life of Jesus Christ – Arumia a Ihu

Growing the church for future generations Mission and Evangelism – see Ministry Committee and Mission Committee Diocesan Communications – Website and Ko Te Tonga kei te Karaka - The South Calling and Social Media

Young adult leaders engaged in youth development Special programmes for children and young people to nurture faith Attendance at Worship Services Diocesan Office and Other Organisations: Diocesan Communications - newsletters published, website uptake Videos produced

# young people participating in key diocesan/wider church events (i.e. youth services, Young Adults Group, Children’s events) # of children (under 11) involved in education groups #Youth (11+) ) involved in education groups #Adults involved in education groups # of people attending worship services in person (annual total) # of people attending worship on-line (annual total) # of people attending Christmas services (Christmas Eve, Christmas day or other equivalent days) # of people attending Easter worship (Easter Vigil, Easter Sunday) # newsletters produced # (estimate) of news article engagements # Social media posts # People reached in Social Medial Posts # People accessing website # videos or other media resources # videos audience (estimated)




To teach, baptise and nurture new believers • Reading the Bible – Tākina te

Kupu

• Praying – Inoia a Ihowā


Social connection and belonging, Discipleship and Leadership Training, participating in and teaching about prayer

Communicant members and Faith Activities

• Weddings

• Funerals

• Baptisms and Confirmations Prayer – local and Diocesan wide Leaders: Lay Leaders, Youth and Children’s Leaders Diocesan Educator Programmes e.g., Boundary Workshops, Conferences, Retreats Lay Leaders Training Events and Cursillo

# of people on parish electoral rolls # of weddings in faith communities # of funerals in faith communities # of Baptisms in a faith community # of Confirmations in a faith community # (average per week) involved in on-line prayer or study opportunities # Youth Leaders (includes children’s leaders) # Authorised lay leaders # of people involved in Diocesan ministry Educator training programmes # of people attending Diocesan Ministry conference/retreat # of people involved in other lay leadership training days. # people engaged in Cursillo Diocesan wide network

To respond to human needs by loving service • Praying – Inoia a Ihowā


Outward facing activities, including opportunities to serve and support our wider communities Outward facing activities, including opportunities to serve and support our wider communities

Community services (i.e. food co-ops, markets-fairs, music and movement groups, social housing) Financial Support for ongoing ministry of the Church (Parishes) Diocesan Social Services – service-based activity

# number of initiatives/services provided # of sessions of community services provided over past year (each occasion a service was provided) (estimated) # of people reached with Community services over the past year # regular givers (Parishes) Clients or service users supported according to each organisations purpose/remit: # Older people # Adults


To respond to human needs by loving service • Praying – Inoia a Ihowā


Pastoral Care initiatives (parish based, chaplaincy support, special groups/programmes etc) Employee and Volunteer activity For volunteers, who is involved in Parish/Ministry Unit on a week by week basis e.g. people involved in worship services (serving, preaching, music, counting collections etc) and other activities (leading small groups, community-based services/ministries, vestry or committee activities).

# Young People # Children # identified pastoral care initiatives # people reached/supported by pastoral care initiatives # full time Clergy # full time other employees # part time Clergy # part time other employees # part time Clergy volunteers # average number of paid hours per week # volunteers in an average week # volunteer hours per average week in total

To seek to transform unjust structures of society, to challenge violence of every kind and to pursue peace and reconciliation • Praying – Inoia a Ihowā


Local and national activity that seeks to transform our world, including our churches and diocesan organisations. This includes the work of the Social Justice and Missions Committees

Social Advocacy events and campaigns (including local Mission activity) Ongoing governance transformation– clear purposes, use of innovative models to promote peace and reconciliation.

# of events and campaigns # of participants engaged with each campaign # of Reviews, Team Building activities, Training activities and orientation at Board level (and noted in Annual Report)




To strive to safeguard the integrity of creation and sustain and renew the life of the earth • Living out the life of Jesus

Christ – Arumia a Ihu

To strive to safeguard the integrity of creation and sustain and renew the life of the earth. This includes the stewardship of our resources (Stewardship Committee and DDTB)

Active examples of engaging in safeguarding activities (e.g. low carbon initiatives, Fair Trade, environment protection/regeneration activities, mitigation of Climate Change activities.) Diocesan Investment Strategy – Mission Aligned Investment/Impact Investment

# of Safeguarding Creation activities # of people involved in Safeguarding activities # Examples of Mission Aligned -Impact Investment (and noted in Annual Report)

• Yellow Highlighted text indicates where we already gather this information

• Blue Highlighted text indicates new data gathering required for Parishes

• Green Highlighted text indicates new data gathering required for Diocesan Organisations

• Grey Highlighted text indicates new data gathering required for both Parishes and Diocesan Organisations

Updated: Tuesday, 24 August 2021

61st Synod – Session 2 (2021) Part 4 Uncontrolled when printed, PDF printed 20-Aug-20


What is this programme for?

The Bishop’s Companions Programme is designed to gently help the members of our Diocesan whanau grow in prayer, reading the Bible, and living out the life of Christ. It recognizes that no two people have the same life experiences, nor the same faith journeys. Some have prayed all their lives, while many others find it a struggle. Some regularly use their Bible reading for personal devotions; others do not read it themselves but hear it read on Sundays; still others have studied the Bible informally or at a tertiary level. This programme offers you the chance to have a mentor/companion walk with you for a year as you explore more of what it means to belong to God.

Who is it for?

Anyone! Your BC programme will start where you are and help you to move forward. There are no prior expectations, no tests, no judgements. Just a companion walking alongside you on your journey.

How does it work?

There are three strands, each consisting of “Inner Life” and “Communal Life” units. You will be paired with a mentor/companion who will work with you one-on-one through the “Inner Life” units of each strand. This may be via Zoom or, where possible, in person. Whether or not you have used the Bible devotionally before, you and your mentor will explore new ways of doing so. Whatever your experience of prayer, you and your mentor will build on that. However you live out the life of Christ in your family, workplace, recreation or church, you will explore that and other possibilities more deeply. The remaining sections in each unit look at “Communal Life”. These will draw on our diocesan community and the community of our ancestors in the faith to explore communal prayer, understanding the Bible, understanding the life of Christ, and understanding the Body of Christ. These units may be worked through with your mentor alone, or with others doing the BCP together with a specialist in that area. You will get the chance to meet others on the journey at a mid-year retreat and end of year gathering.


Reading the Bible A: Devotional Bible Study: Inner life. Three practices are introduced over three weeks, with the mentee encouraged to continue at least one for the duration of the course. Suggestions include journaling, lectio divina, using a daily devotional, dipping in for pleasure, praying the psalms, theological reflection etc. B. Studying the Bible: Communal Life Two topics are chosen to explore for a month each. Suggestions include (but are not limited to) a Gospel, an Epistle, Genesis, a Prophet, Wisdom (eg psalms, Job), an Apocrypha work, key themes of the Scriptures. Duration: Feb-April

Prayer A: Individual Prayer: Inner Life. A six-week introduction to the practice of prayer. Suggestions for topics include interceding; praise; thanksgiving; lament; confession; silence; meditation; blessing, labyrinth. B: Corporate Prayer: Communal Life. Companions will meet with each other and all those doing the BCP at a weekend retreat in the middle of the programme. Over the weekend we will explore various aspects of corporate prayer, including, for

example: morning and evening prayer; communal silence, understanding the Lord’s Prayer; understanding the Great Thanksgiving; visual prayer; kinesthetic prayer; song as prayer etc. Duration: May-July

Living out the Life of Christ

A: Understanding the Life of Christ: Communal Life.

Two theological topics are chosen to explore for 3 weeks each. Suggestions include the Creed; Incarnation, atonement; the Resurrection; justice, peace and hope; the Good News.

B. Understanding the Body of Christ: Communal Life. Two topics are chosen to explore for 3 weeks each. Suggestions include the roots of Anglicanism; our Three Tikanga church; appreciating differences; dealing with conflict; gifts and fruit of the Spirit, the Early Church. C: Living as part of the Body of Christ: Inner

life. A 4-week exploration, to begin with, of your individual gifts, interests and joys, and their place in your families, workplaces or communities in living as part of the Body of Christ. Duration: Aug-Nov


Illustration on previous page: a collection of some of the Diocese of Dunedin churches as of May 2008 (from the above image at Peter Mann House). The Buildings in Woodlands, Dipton, Brockville and Pine Hill (Dunedin), Hampden, Athol, Lawrence, Millers Flat, Omakau, Clyde, Invercargill (St Johns), Takitimu Home, Mataura are no longer used for worship and in many cases have been sold. A number of other properties are part of local churches (generally smaller faith communities) and other properties/locations are seriously considering their future.


Introduction For over 150 years faithful Anglicans have been moved to engage in the extraordinary effort of planning and building places for public worship in communities throughout the Diocese of Dunedin. We are grateful to all those who have gone before in providing places of worship that have become an important part of our whakapapa, and we continue to honour all that they have done in creating such a legacy for us. For some time now, along with the wider Anglican Church in Aotearoa, the Diocese of Dunedin has faced declining membership and church attendance. As a result, many faith communities face some serious decisions around their future strategies not just to survive but how to re-kindle growth. Included in this is the question of property assets and how these relate to their future ministry.

Increasingly Diocesan Council has been asked to agree to the sale of properties, which brought about very mixed feelings. On a pragmatic level, sale of a building that was no longer being used for its intended purpose seems sensible, but there was also a sense of “what is our overall plan” with property, especially as once this is sold it means that in many cases the physical presence of an Anglican worshipping community is no longer in some localities. There is the sadness (and at times real grief) of seeing important symbols of God’s presence and love in our communities appear to fade away, but also a realisation that we need to think and look differently at how we share the good news of Jesus Christ in a

rapidly changing world. Over 2019 the Diocesan Council felt that this matter warranted a wider Property Consultation process to get a sense of what people throughout the Diocese felt was important when considering property. This was carried out by a number of Archdeaconry based workshops (4), workshops for smaller groups (Archdeacons and Fiordland Parish) and an on-line survey (5 participants) with total of 71 people involved, from January 2020 to February 2021. This took longer than expected due to the disruption caused by the COVID-19 pandemic. Although this was a relatively small number of participants, there was useful feedback with an emerging sense of what people felt was important regarding property. There appeared to be a difference in attitudes between a larger centre (such as Dunedin) and other (more rural) locations. Overall, most participants saw the value for the Church to focus on how buildings can enable us to connect with our communities and other Christians, as well as how we can look at ways that assets can be utilised differently to have a missional impact.


Background: What issues are we facing with our buildings and properties? The Diocese of Dunedin Anglican Parishes, local Churches and other Diocesan institutions have properties that are vested in the Diocese of Dunedin Trust Board. Over the years these assets have enabled the church to do its work and ministry, from providing places of worship, education, social care/support through to administration spaces and housing. There has been a marked shift in activity surrounding property. Some continue to provide space for parishes and organisations to function as originally intended. Others are in the category where past or present activity is less sustainable due to significant changes, including:

• Altering demographics (some areas losing population, others gaining, change in the

makeup of communities);

• Outdated operating models (e.g. providing a particular kind of care that is no longer

required e.g. children’s homes no longer exist in NZ, or a move to maintain older people

in their own homes rather than fund rest home level care);

• Changing Ministry needs e.g. “traditional” Anglican worship needs versus mission for

people who have no formal faith contexts or experience;

• Evolving ministry requirements e.g. some parishes not needing to provide a property

for clergy accommodation, a shift from residential social services to community-based

care

As many parishes and Diocesan organisations evolve, development of properties in response this changing landscape has changed as well. To date there has been no formal framework to aid the wider Diocese (parishes and organisations) in their strategic decision making for property assets. At the same time, there has been an increased demand on the Diocesan Council and Dunedin Diocesan Trust Board to deal with “surplus to requirements” properties, and this is likely to increase as some parishes struggle with ageing (not up to code) facilities and smaller congregations.

Why This? At Synod 2019 the following motion was passed: That this Synod affirms the Diocesan Council intention to undergo a consultation process around the sale or other use of properties, buildings and other assets within the context of future mission within the Diocese.

Background notes to this motion said:

“There has been considerable discussion at a Diocesan Council level around Motion No. 5 (Mission fund) that was passed at Synod 2016. This established a Diocesan Mission Fund from proceeds of property sales, except where, with the approval of Diocesan Council, the land/buildings being are sold to fund another land or building


within the parish, regional Deanery or local church to make its operation more effective. The 2016 Mission Fund resolution was not translated into Standing Resolutions of the Synod or into any statutes. Part of the difficulty has been not having the opportunity to have a wider conversation about what should happen to property within different scenarios e.g. parishes struggling to maintain their life and witness, those seeking to consolidate resources or to enhance already strong ministries via property sales. All of this comes with the increasing realisation that the Diocese needs a strategic plan that will help it deal with property requests under Statute 3, while keeping in mind the bigger picture of future mission and ministry as many ministry units contract. At the 22 January 2019 Diocesan Council meeting, the following motions were passed to enable existing property transactions to be dealt with: Motion 7.1.1: That the proceeds of recent and future Diocesan property sales are treated as follows: 1. The proceeds are invested in the DDTB Income Fund on behalf of the ministry

unit (Parish, Regional Deanery, Local Church or other Diocesan Institution)

concerned.

2. The DDTB Fund investment sits on the balance sheet of the said ministry unit.

3. The interest from the fund on that investment is available to the same said

ministry unit.

4. Capital from the fund may be made available to the ministry unit only for

particular projects as approved by Diocesan Council.

5. The Diocesan Office will make payments from the fund towards these projects

on production of suitable invoices which have been approved by the wardens or

other authorised officers of the ministry unit.

Motion 7.2.2 That Statute 3 Fourth Schedule clause 10.2 be referred to Synod for amendment to stipulate that any report from property commissioners should include estimates of any costs involved in proposals, and an amendment of 10.2.1 to include how the proposal aligns with the future ministry vision of the ministry unit (Parish, Regional Deanery, Local Church or other Diocesan Institution) concerned. Bills are being considered by Synod around proposed changes to Statute 3, but resolving what should happen to sales from properties still needs to take place. Having an opportunity for consultation and bringing appropriate Bills or Motions back to Synod in 2020 would assist in moving this matter forward in a positive way.”

This paper is a result of the following consultation process and is bringing the discussion back to Synod slightly later than intended. The consultation was designed to assist the Diocesan Council develop a Property Strategy that is Biblically and Theologically based but also has input from the wider Diocese as we seek to look at our future mission. This strategy will help direct the Council and be of value to Parishes, local churches and other Diocesan Ministry Units. Over the years the Diocesan Council (in its role as Standing Committee for the Diocese


of Dunedin) has spent a significant amount of the time on property related matters, but with little in the way of guidance on how to make decisions. We are not alone in facing these issues, with other Dioceses (such as Auckland, Waiapu and Wellington) recognising the need to establish more robust processes to manage property portfolios. On deciding to have a Property Consultation, Diocesan Council looked to take this conversation further with the wider Diocese.

How is this handled elsewhere? When we considered how other denominations from our own are tackling this, there were few local examples to follow. In New Zealand, the Presbyterian Church north of the Waitaki River have a useful handbook on dealing with property matters. It suggests property can be sold if:

1. It is no longer needed for mission purposes. 2. (A parish) wish to replace it with a property that will

better fulfil God’s mission

3. It has the approval of the Church Council, the

congregation, Presbytery and the Trustees

Typically, larger (more urban) Dioceses can be in a situation where increasing property values leave the perceived impression of parishes sitting on (land) assets that are underutilised and unrealised. While this is a factor with some of the property in our Diocese, there are other significant dynamics such as:

1. A connection to existing sacred

spaces, sometimes stronger than an

understanding of what they should

represent i.e. mission within a

particular context. At times the

strength of a wider community’s

connection with a space is not fully

expressed until there is a prospect of

sale or disposal. This was most

recently demonstrated with the

Property Commission and sale process

around the former St Michael’s Church in Clyde.

St Michael's Church, Clyde – sold in March 2021.

http://www.presbyterian.org.nz/sites/default/files/cpt/Property_Handbook_v3.pdf


2. An increasing sense of helplessness

relating to the upkeep of sacred

spaces, in particular to health and

safety, earthquake strengthening and

other requirements with an

increasingly small pool of

people/other resources to maintain

them. Many of our facilities risk (or

have experienced) demolition by

neglect due to the potential expense

of this. Some Parishes are acutely

aware of how their facilities are

draining their resources and are not fit

for use within the mission context. They can feel powerless to do anything about this.

What are some Biblical and Theological Imperatives? Part of the consultation process included encouraging some wider reading around what the scriptures say about physical places of worship, and what theologians and others have written on this topic. As always, there is a challenge with anything Biblical or Theological to arrive at any consensus on the part that physical property plays in the journey of faith. Very broadly, the following are two major themes:

Temple theology: This is very prominent in the Hebrew scriptures, with an ongoing influence in church settings today, especially in many Anglican churches. Temple theology tends to focus on a temporary (tabernacle) or permanent (temple) location where God is worshipped. They are sacred places, full of mystery and ritual that tells the story of God’s dealing with God’s people. These places also have layers of sacredness, with some areas reserved for people who have been specially set apart (priests). In local Jewish settings the Synagogue provided a place for people to meet, hear and discuss the scriptures, with Jesus being a regular participant in this. One pitfall that has been observed around “temple” theology is the risk of idolatry i.e. where the focus is on an object/building rather than what it points to (God).

Psalm 27: 4 One thing have I asked of the LORD, that will I seek after: that I may dwell in the house of the LORD all the days of my life, to gaze upon the beauty of the LORD and to inquire in his temple (English Standard Version)

Former St John's Church, Invercargill – an example of one property a Parish was no longer able to maintain that was sold towards the end of 2018.


New Testament House Church to developing Places of Worship: Early references in the New Testament almost exclusively have Christians meeting in private homes (Acts 20:20; Romans 16:5; 1 Corinthians 16:19; Colossians 4:15; Philemon v.2; 2 John v.10) with an emphasis on God residing in people, not places:

1 Corinthians 3: 16 Do you not know that you are a temple of God, and that God's Spirit lives in you? (English Standard Version)

However, after around 300AD the provision of designated buildings for worship became more common as the church became more established, providing spaces for communities to come together to worship and as bases for other acts of service and mission. It could be argued that today we inherit a mixture of both these broad theologies (temple and House-Church to Places of Worship): we have sacred spaces, but also operate in other more intimate settings such as homes or make use of other community facilities.

The question for us to ask is: have we moved from a more established (building focused) church setting to a missional context where we need to find new ways of making disciples that are not tied into bricks and mortar? While not the topic of this report, the COVID-19 Pandemic and its impact on the Church has brought this more into focus. What do physically identifiable buildings play in identifying places and people of faith and speaking of God’s love to God’s world? How could buildings be used to support ministry… but also to provide sacred spaces?

https://biblia.com/bible/nasb95/Acts%2020.20

https://biblia.com/bible/nasb95/Rom%2016.5

https://biblia.com/bible/nasb95/Rom%2016.5

https://biblia.com/bible/nasb95/1%20Cor%2016.19

https://biblia.com/bible/nasb95/Col%204.15


Strategic Property Criteria The Diocesan Council provided potential criteria for decision-making around property. These criteria were considered by individuals and groups as part of the consultation process. During this time, one other criterion emerged (see number 6 below):

1. Maintain: Maintaining a physical facility in response to identified mission. This indicates that any building/property is fit for purpose and is flexible to meet future needs (or can be adapted). The key driver for this criterion is a definite plan and vision that the parish or ministry unit has for ministry, and what physical facilities (if any) are required.

2. Designate: Designation as Significant sacred spaces-takoa (tonga). This can include nationally identified buildings (e.g. registered Category 1 and 2 Historic places) where preservation is of significant local and national importance. Note: there are potential pitfalls in this criteria, as demonstrated in what has happened in New Zealand after significant events like earthquakes and by community concerns that are expressed it any sale or disposal of a church building is proposed (see above).

3. Preserve: Preserving Intergenerational assets for future ministry. This criterial

recognises that what we have is the result of what previous generations have provided and has been significant in allowing ministry to take place within geographic areas. Once something is disposed of, it can be difficult (but not impossible) to re-establish it in the future if property is required.

4. Unlock: Unlocking properties or resources that are underdeveloped/unutilised. This

includes property/resources that are not being utilised due to changing demographics, are not “fit for purpose” and re-purposing them would be expensive/inappropriate, or their placement is in an area with high land values. It could include clergy residences (vicarages) through to little-used or otherwise underutilised parish buildings. Alternative use or development may be able to “unlock” these in some way i.e. use them differently e.g. to generate income, without jeopardising the preservation of intergenerational assets or creating unacceptable risk.

5. Surplus: Surplus assets that have outlived their usefulness in their current situation

that should be sold. This would include property/resources noted in the fourth criteria, but where there is seen to be significant risk in leaving them as they are, or in trying to redevelop them. Disposing of these assets have the potential to release resources for new ministries.

6. (From the workshops) Community: Community Connectedness – places that give

space for connection in communities and benefit them. This sees property as not just belonging to the church but being in and part of communities they are situated in. Related to this is Ecumenical Partnerships, talking with other faith communities about how facilities could be shared and wider Christian community collaboration take place.


Results The consultation process asked the following questions:

1. What is your take on the suggested Strategic Property Criteria - anything that is not

right? Anything missing?

2. In your setting, what it the most important consideration when thinking about

property and how it can aid your ministry in the future? (Some resources were

provided to assist in seeing a range of arguments and suggested theological

underpinnings, see Appendix 1 Bibliography)

3. If you were to rank in order of importance the suggested Strategic Property Criteria,

what would this be?

Overall, people felt that the Property Criteria captured the main issues being faced, with the addition of the Community Connectedness criterion, although some people felt there may be something that we were still missing (but at this stage were unable to articulate). The consolidated data showed a strong weighting to Community Connection and maintaining a physical presence. There appeared to be a general feeling that having sacred spaces that are identified but may not necessarily be Anglican is important. (Rural feedback indicated the value of ecumenical partnerships around using sacred spaces). The consolidated consultation data showed the following: Blessing the former Vicarage at Holy Trinity Invercargill for housing for adults

with disabilities, April 2021


Weighting of Criteria for Consolidated Percentage Results (as shown in the chart above):

1. Community Connection (22%)

2. Maintaining physical facility (20%)

3. Designation as Sacred Space (18.7%)

4. Preserving intergenerational assets (15.5%)

5. Unlocking Resources (12%)

6. Surplus assets – sell (11%)

0

50

100

150

200

250

300

Maintainingphysical facility

Designation asSacred Space

PreservingIntergenratinal

Assets

Unlockingresources

Surplus assets- sell

CommunityConnection

Strategic Property Criteria Weighting

Number of Dots

Weighting

Surplus Assets Unlocking Resources

Preserving Intergenerational Assets Community Connection

Designation as Sacred Space Maintaining physical facility


Ranking exercise (collation of individual rankings):

Ranking in order importance (lower number = higher importance - (criteria re-ordered below)

1. Maintaining physical facility

2. Designation as Sacred Space

3. Community Connection

4. Preserving intergenerational assets

5. Unlocking Resources

6. Surplus assets – sell

Selling surplus assets was seen as the least desirable, but there has always been a difficulty around faith communities wanting to “hold on”to what they have, but not necessarily having the people and resources to maintain them in their current state. The two main meetings held (Dunedin and Invercargill) did have some differences compared to the consolidated results: Southland: Southland results differed in the weighting exercise there was a stronger leaning towards Community Connection and maintaining a physical presence. The next most important weightings were for unlocking resources and selling surplus asset. “Sacred spaces” and “preserving intergenerational assets” scored the lowest from Southland participants.

0

50

100

150

200

250




Assets

Unlockingresources

Surplus assets -sell

CommunityConnection

Ranking

Total Scores


Weighting of Criteria for Southland Results (as shown in the chart on the above chart):





5. Designation as Sacred Space (11%)

6. Preserving intergenerational assets (1%)

The criteria ranking in Southland was similar, with Maintaining a Physical Facility seen as being the most important, but with a stronger leaning towards selling or unlocking surplus assets.

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Southland ranking in order importance (lower number = higher importance, criteria re-ordered below)




4. Community Connection



Dunedin: Dunedin results had more weighting towards Community Connection, designation as a Sacred Space, Maintaining a Physical Facility and Preserving Intergenerational Assets. Unlocking resources and Selling Surplus Assets were seen as a lower priority. This was also reflected in the ranking of the criteria:

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Cathedral Church of St Paul, Winter 2021


Weighting of Criteria for Dunedin Results (as shown in the chart on the previous page):

1. Designation as Sacred Space (23%)



4. Preserving intergenerational assets (20%)



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3. Community Connectedness




Written Feedback There was a variety of written feedback gathered during the workshops and via the survey and will be available for more detailed analysis if required.

A: Dynamics

The first question asked participants what the particular dynamics were that they had around properties that were entrusted to them. As expected, these varied from properties that were well maintained and used for church and community activities, through to ones that groups of (increasingly elderly) people were having difficulty maintaining. The following are a selection of comments that were given:

• The greatest threat to church property comes from people within the church who lack

imagination, are poor financial planners, and are inward and backward looking. A

church is part of a community, which is larger than its members. Without interacting

with the wider community, a church cannot survive.

• The parish has a shrinking and ageing demographic and maintaining this modus

operandi in the future is going to be a major challenge.

• We have sold the vicarage as it had been rented for years and we faced huge

expenses re the roof etc. The rent from the vicarage was used to meet parish running

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costs. We are currently relying on the interest from money invested from the sale to

replace the vicarage rent money.

• We have a heritage listed church, vicarage and cottage that constrains what we can

do plus which is severely impacting on the type of earthquake strengthening work we

can do.

• The church building can be a focus in the community that God is (even though they

never set foot inside), that God loves them.

• (Invercargill) Three places/buildings ministry/worship that are either not fit for

contemporary purposes or located in places that don’t position us for effective

mission and ministry. (Is there) some opportunity to repurpose?

• There is a real urban and rural divide with different ways of approaching life and

buildings. Rural areas often have a very strong sense of the importance of “place”.

B: Most Important Considerations

The second question asked: In your setting, what is the most important consideration when thinking about property and how it can aid your ministry in the future? Participants were asked to think of this in terms of where they thought their Parish or Church might be in 10-20 years’ time. One comment from the workshop that was carried out with the Archdeacons was that people seemed to fall into two camps when thinking about property: Survival (and holding onto the past) or future thinking. Most groups when asked about the 10–20-year time frame responded with “we won’t be here”, which describes the reality of rapidly ageing congregations without newer (younger) members coming through. The Central Otago Archdeaconry meeting felt that the way forward was for community churches, owned by the community and serving several denominations, with a ministry model of the future featuring the Church reaching out into the community. The Dunedin meeting talked about the importance of collaboration with (Anglican) neighbours, with some mentioning the need for a district plan and more communication. Locality based hubs are worth considering, especially as climate change may result in people staying closer to home and connecting more to things in their neighbourhoods. The Southland Archdeaconry meeting spoke about needing to have a clear vision and purpose. There has been considerable sale and rationalisation of properties over the years, with on-going opportunities for ecumenical partnerships around buildings, especially in rural areas. Visibility of the Church in terms of identified buildings is important. One participant suggested that all assets needed to be reviewed for purposefulness, and if any are not able to be repurposed, they should be sold or gifted to those who can preserve them, especially if there are wider community concerns about loss of sacred space. A selection of comments related to “important considerations”:


• Invite others to use the space too. Make a church the heart of a community, not the

dead centre. Unless you invite other to use the space too, they believe they are not

welcome. A church is both a sacred and community/cultural space - not a sectarian

divide.

• In 10 years' time I believe our parish will operate much as it does today, but in 20

years numbers of worshipers will have reduced to a point where the Parish is not able

to support these buildings. It should then be looking for new members in the

community and accepting people as they are - which may be attending church only at

Christmas and Easter times, and/or for weddings, funerals or baptisms. These latter

are usually held in churches or used to be and should be. The Church needs to be able

to welcome people into its sacred spaces, not shut them out. The "spiritual"

dimension of the secular world should be encouraged by the Church; God has good

people out there waiting for us to make contact with them. They are all God's

creatures, and we need to remember this. (Sometimes we tend to think of creatures

only as animals or inanimate objects.)

• We are the kaitiaki of what others have given us. We have a responsibility to ensure

property is maintained and used appropriately. Anglican church buildings are

symbols of Christian faith and of the eternity and love of God. They are not the

church, but they do provide space for the worship and the ministry of the church.

Churches appropriately cared for and maintained provide a gathering place for the

people of God, a sanctuary for the seeker or the pilgrim, and form a link with the past

and the future.

C: Property Criteria

The third question asked: what was people’s take on the suggested property criteria? Anything not quite right? Anything missing? Overall, people felt that the criteria were about right (with a few suggested tweaks of the wording), although some people indicated they felt there was something missing but couldn’t put their finger on it, and that this might need some more prayer and thought. The Dunedin meeting commented that they felt there was more required around a spiritual overlay. One participant suggested that faith communities ask: What is your mission? What support do you need? Is it working? If not, what do you need to change? What is the Diocesan overall vision that this thinking can feed into? Two groups commented that there is a real importance in buildings being open for people to use – it’s not just about ourselves, but wider community connection within a framework of hospitality. Local mission includes community outreach and a physical facility that can be used for this. In relation to unlocking properties: Parishes have been traditionally geographically located. Now that people are very mobile and travel to activities (including worship), how will monies be reallocated/utilised (while honouring the heritage/source of funds)? In Southland, mention was made of some unlocking asset activity already taking place (the former Vicarage at Holy Trinity which has been re-purposed for accommodation for people


with disabilities in partnership with Habitat). One comment (question) in relation to the criteria:

What in our building reflects the community in which it stands - its past, its present, and its future? Does it exclude others? Does it make them welcome?

Discussion The original drivers for this property consultation were the resolution passed at Synod 2016 (the establishment of a Diocesan Mission Fund which would be endowed through the sale of properties where funds were not earmarked for other local property-based projects), as well as an increasing call on the Diocesan Council to approve property sales without having a wider strategy that these requests could be considered under. Although any consultation process is never perfect (and this one was impacted by the COVID-19 pandemic restricting its timely completion), a few themes have emerged that will assist in the formulation of a strategy and (potentially) any revised processes under Statute 3. There are also some points for discussion that can be taken back to Synod which should enable an appropriate outcome. Community Connection

The Community Connection criterion came through as a strong theme from people’s feedback. It was also connected to Ecumenical Partnerships and having a Physical Presence. The strongest argument for keeping a physical presence is that is able to provide space(s) and a place for faith and community-based activities. Some facilities in our Diocese may not have large numbers of people worshiping every Sunday, but they do have buildings that are used and appreciated by the communities they are in. There was a sense that the “branding” of the faith community was not such an issue, but that it was important to have places where this Community Connection could take place. Ideally, these should also be able to be used to draw people into a faith relationship with God through Jesus Christ. Fit for Purpose and Flexible

There appeared to be an overall desire to see buildings that were able to be flexibly used and not (by their very nature) being seen to create barriers or be constrictive. Parishes and churches can be wrestling with buildings that are costly to maintain, or just plain difficult to use in the way they want to. There was a desire to have buildings that helped their mission rather than not hindering it. The cost of maintaining buildings and the expense of renovations remain a significant hurdle for many, especially when both people and financial resources to maintain them are getting tighter. Many Parishes rely on income from their property assets to support ministry resourcing – they don’t get all they need from the offering plate.


Mission Aligned investment

Thinking around this is one of the more recent: it was included in the Property Consultation reading material, but it did not feature strongly in conversations, apart from where some churches noted that income related to assets they owned was important (e.g., a church house or other revenue generating property). Overall, the criterion of Unlocking Assets was not popular. Similarly, Preserving Intergenerational Assets or Selling Property that was surplus to requirements criteria were also not favoured. It was interesting to see how little traction the idea of Mission Aligned Investment had, especially in Dunedin, although more so in Invercargill. This could have been due to the fact that the Dunedin consultation was one of the earliest to take place before there was more information about this. The report that came to the General Synod in 2020 He waka eke noa – fruitful stewardship through Mission Aligned Investment, encourages the church to imagine a future where the Anglican Church: is seen at the forefront of socially responsible investment; is renowned and respected for its total financial transparency; the Anglican Church in Aotearoa is not only believed by many to be a provider to the whole community, but acknowledged to be that provider. There is a growing call in the wider church to look at releasing some of our assets to have a significant (missional) impact1 in our communities, such as for social housing or providing space for other much needed community resources. Some of the developing social housing initiatives within Dunedin North and North Invercargill parishes are good examples of this, along with the Wanaka Community Hub, built on land owned by the Upper Clutha Parish next to St Columba’s Church. The wider He waka eke noa report also hints at other possibilities for investment, such as regenerative agriculture, climate change related investments, renewal energy, applying any sale of unused property to impact investment as well as investing/empowering social enterprises. In September 2020 the Diocesan Council passed a resolution saying:

That this document (He waka eke noa – A waka - We are all in together) be sent to all faith communities as well as the Trust Board and that all be asked to consider being socially responsible for mission aligned investment and fruitful stewardship in their future investments.

It may be that we need to seriously consider changing the suggested criteria of Preserving Intergenerational Assets, unlocking them for new purposes… or even selling them, into a

1 Impact Investing involves the active investment in businesses and opportunities that potentially provide social or environmental impact in addition to some risk adjusted economic return. In a sense, it is a positive act of targeted responsible investment. Such investments may be in a range of forms including private equity, debt, working capital lines of credit, and loan guarantees. Examples in recent decades include many investments in microfinance, community development finance, and clean technology. Impact investing has its roots in the venture capital community, and a material investor will often take an active role mentoring or leading the growth of the company or start-up.

https://hail.to/diocese-of-dunedin/article/1gJNs3S

https://hail.to/diocese-of-dunedin/article/1gJNs3S

https://hail.to/diocese-of-dunedin/article/RCI80AR


new criterion of Mission Aligned Investment: how could some of our properties be used this way to have a new lease of life and a different kind of Community Connection? In all of this, we do need to acknowledge a lack of resourcing to be able to move more intentionally into this kind of planning, both at a Diocesan Office and a local Parish-Church level. Do we need to seriously consider finding resources to be able to do this?

Conclusion and Recommendations Church buildings and other property assets continue enrich our lives as faith communities, but also challenge us. We cannot avoid the need to have a robust framework to help this Diocese consider them carefully, but with also with eyes of faith that have our present and future mission in mind:

The Diocese of Dunedin, Faith Communities Reading The Bible – Tākina te Kupu, Praying – Inoia a Ihowā, Living out the life of Jesus Christ – Arumia a Ihu.

The strongest messages so far are around: Community Connection, ensuring that we have (or can collaborate with others to have) accessible buildings that are available to meet the physical, social and spiritual needs of our wider communities and; Mission Aligned Investment, being able to ensure that what we do have is able to meet the 5 marks of mission that are imbedded in the tikanga of the Anglican Church:

1. To proclaim the Good News of the Kingdom;

2. To teach, baptise and nurture new believers;

3. To respond to human need by loving service;

4. To seek to transform unjust structures of society, to challenge violence of every kind and to

pursue peace and reconciliation;

5. To strive to safeguard the integrity of creation and sustain and re-new the life of the earth.

Specifically, Mission Aligned Investment also refers to the He waka eke noa – a waka we are on together: Fruitful Stewardship through Mission Aligned Investment document. This is prompting us to consider – from Synod to local Parishes/Churches to Diocesan Boards and Organisations - how we can release our resources to bring about transformational change in our communities. There is the opportunity to have a further conversation about this at Synod, before looking at how some of these concepts might translate into a Strategic Property Plan as well as any motions/bills to be brought to Synod in 2022:

1. How do we feel about there being two main property criteria at the heart of our

considerations: Community Connection and Mission Aligned Investment? Can these

capture all that is important to us at this time?


2. What supports and infrastructure would we need to help make this happen? Can

we afford it… or afford not to do this?

Andrew Metcalfe Diocesan Registrar On behalf of the Diocese of Dunedin Diocesan Council, August 2021


Appendix 1: Bibliography- consultation reading resources

1. In favour of preserving Sacred Spaces

Church Buildings aren’t just buildings - from the Christian Century. Talks about the ambivalence many feel about buildings, but how the fact they are more than buildings, they are places of worship and “home” for families of faith. A Biblical Theology of Architecture - a (lengthy) from an evangelical perspective, arguing there are biblical imperatives for creating sacred spaces. “The two components that are always in tension in religious architecture are the immanence and transcendence of God. As the church, as new community distinct from Israel emerges, it is concerned with idolatry and the misuse of such spaces due to the idolatry, legalism, and misuse of the temple in Israel’s history. There is a great danger in over-emphasizing either the architecture of immanence in the tabernacle or the architecture of transcendence in the temple, posing a difficult question of how to wed the two together. The Lord will answer this question of material faithfulness in the most physical way: the Incarnation.” The Underrated Strategic Value of Church Buildings - from a USA context reflecting on the pressure to re-purpose under or unused church buildings into other developments such as housing, arguing that there is a mandate for preserving church buildings. Everywhere Present: Christianity in a One-Story universe (link to Good Reads reviews of book). In this book, Stephen Freeman (currently an Orthodox Priest in North America) argues among other things the value of sacred spaces. This is in the context of not buying into a two-tier system where we have ordinary things on earth with God “upstairs” i.e. remote, absent and unreachable. In Chapter 4 (The God Who is Not There) he talks about how in the Orthodox tradition church buildings themselves are seen as holy, but within it there is a Holy Place – the space surrounding the Altar. Many people see holy places as being everywhere and anywhere, but there is something about having a defined holy space that is able to communicate the presence of God in a profound and unique way. Sacred Space as Sacrament – this is the thesis completed in 2020 by the late Bishop Jim White from the Diocese of Auckland and is well worth a read for a scholarly exploration on the importance of sacred spaces.

2. Changing how we see the place of property in church life

Blue Pears in the Wilderness, a reflection from former Diocesan Ministry Educator Rev’d Alec Clark on how we need to move from inherited church (often represented by our buildings) to a future, much more flexible and mobile church state - and to recognise that we are currently in a transition zone. We need to think about traveling light, focusing on what really matters and attending to human need.

https://www.christiancentury.org/article/faith-matters/church-buildings-aren-t-just-buildings

https://medium.com/@petermarshallmason/a-biblical-theology-of-architecture-93bdb06d43a

https://www.thegospelcoalition.org/article/underrated-value-church-buildings/

https://www.goodreads.com/en/book/show/10640233-everywhere-present

https://dspace.sewanee.edu/bitstream/handle/11005/21731/WhiteLocusSOT2020.pdf?sequence=1&isAllowed=y

https://www.dropbox.com/s/oj521o2i7ippcbd/Blue%20Pears%20in%20the%20Wilderness%20Final.docx?dl=0


Church Buildings or House Churches - an article from an evangelical perspective arguing for the biblical and practical advantages for meeting within homes, with some useful biblical references. 2 Wrong Ways to Think About Church Buildings - an article from Christianity Today which talks about new buildings but also has some interesting points to make about a common problems: that most churches thought their building was a permanent representation of their congregation, whereas we need to be thinking of how we can flexibly respond to shifting demographics and needs. A Theological Reflection on Church property in the Diocese of Dunedin: Conversations That Count. Rev’d John Graveston (Diocese of Dunedin Child Youth and Family Educator) reflects on Old and New Testament perspectives on buildings, looks at the difference between church property and church sanctuaries and the need to carefully review what we do have in the light of increasingly changing environments for mission.

3. Both points of view

Church Building Projects UK website - looking at why buildings play an important role in the life of a church - having a place/identity in a community, having a “face” (for good or ill!). Buildings demand commitment - but need to be flexible. See another example of country churches in England who are starting to use their buildings for other local services. The Importance of Place: What Should we do with Old Church Buildings? Reflections on church buildings in a UK context encouraging consideration of the needs and values of a church congregation, the physical church building and an understanding of “place”. The High Cost of Selling Churches: Recent article in Otago Daily Times -“The sight of these distinctive and dignified structures going the way of gracious old post offices and railway stations, passing out of community use and into private hands, might gladden the hearts of atheists and free marketeers, but also suggests that churches - I now mean the people - need to do a far better job of dealing with their property.”

4. Strategic and Ethical Property investments

Mission Real Estate Development – Trinity Church in Wall Street have an interesting ministry around helping the wider Episcopal Church in USA build financial sustainability for ministry through the creative development of assets. They are working in a missional way in various places in Africa to help Dioceses build up their strategic assets to generate income for future ministry. Ethical Investing has been on the agenda at various times in General Synod and is making in-roads into other Diocese in New Zealand, with the effect of looking at how investments are handled, but also what can be done to use property assets

https://www.truthaccordingtoscripture.com/documents/church-practice/house-churches.php#.XOc_3KZ7mUk

https://www.christianitytoday.com/edstetzer/2013/august/2-wrong-ways-to-think-about-church-buildings.html

https://www.calledsouth.org.nz/wp-content/uploads/2020/01/Theological-Reflection-on-Church-Property-2020.pdf

https://www.calledsouth.org.nz/wp-content/uploads/2020/01/Theological-Reflection-on-Church-Property-2020.pdf

http://www.churchbuildingprojects.co.uk/how-to/1-principles/1-1-whats-the-theology/

https://www.thetimes.co.uk/article/church-shops-can-help-pack-pews-t20lgvzvw

https://www.thetimes.co.uk/article/church-shops-can-help-pack-pews-t20lgvzvw

https://www.dur.ac.uk/theologyandministry/volumes/1/church-buildings/

https://www.odt.co.nz/opinion/high-cost-selling-churches

https://www.trinitywallstreet.org/social-justice/trinity-grants/mission-real-estate-development


differently. Most of this is connected with Mission Aligned Impact Investment i.e. Motion 11 passed at General Synod 2018. The Diocese of Wellington have created a new role to look at strategic property development differently, including though this kind of lens. New Ways of Investing in Our Communities (Social Housing provision with property partners). Currently in the Diocese there are some who are doing some more thinking about how the church could build partnerships to actively use existing properties for ministry or redevelopment land that they have to have a missional impact. For example, two parishes have been exploring this with a community housing provider to offer housing to meet social needs. This is a “win-win” situation with the church retaining land ownership but receiving market rend for properties that are being let. The link above is to a presentation made to the Dunedin Diocesan trust Board last year giving an outline of resources available to assist with this via the Ministry of Housing and Urban Development (the Diocesan Registrar is available to talk through this presentation with any interested Vestry or other Committee).

https://www.anglicantaonga.org.nz/features/extra/invest

https://www.dropbox.com/s/ahub6euj24phoxt/New%20ways%20of%20investing%20in%20our%20communities%20July%202019.pdf?dl=0

report on social justice issues from ecumenical southland

Documents