Good Practice in Encouraging Vocations in Parishes and Dioceses. November 2016

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1 Good Practice in Encouraging Vocations in Parishes and Dioceses November 2016

2 Encouraging Vocations: A report into good practice in higher-sending dioceses and parishes Introduction This piece of research was very specific in that it examined good practice in dioceses and parishes identified as sending higher numbers of candidates to Bishops Advisory Panels (BAPs). However, although the focus was on ordained vocations, the good practice identified, it is suggested, may also be valid for other vocations. The research was conducted between May and September 2016, in three stages. The most substantial of these was the third stage. However, the methodology and work of the first two stages are recorded in order to set the scene, and to explain the rationale behind the dataset chosen for the third stage. The first stage involved an interrogation of the raw data on the number of candidates sent to BAPs by dioceses and parishes, available at the time. There then followed a comprehensive survey of vocations pages on diocesan websites. Finally, a series of interviews were conducted with a sample set of dioceses and parishes identified as sending higher numbers of candidates to BAPs. As is often the case with research, some of the observations contained within this report will now be out of date. This will be particularly true of the website analysis, and also where proactive dioceses are already rising admirably to the challenge of increasing vocations. Nevertheless, it is hoped that it will enable some of the many good ideas to be shared, be a stimulus for deeper debate around the nature as well as nurture of vocation, and also be a source of encouragement. Even though there is still a long way to go, it is quite clear that God is calling all sorts of people to all sorts of ministry, and that we are together in our increasing diversity, already getting better at recognising and releasing those vocations. Phase One: Data Analysis Methodology It quickly became apparent that the data available around vocations, at the time the research began, was incomplete. This has now been addressed. However, for the purposes of this report it needs to be said that the means of accurately identifying higher-sending dioceses and parishes was limited. Information about the numbers of candidates sent by dioceses to BAPs (although not the profile of candidates, whether or not they were recommended, or the type of ministry to be discerned) was slightly more straightforward, as the data had at least been collected in the same way. The raw data, however, was based purely on numbers sent, and the populations of dioceses vary dramatically. There was a danger therefore that the raw figures would misrepresent how effective the dioceses had actually been in raising vocations. The figures were initially analysed as a percentage of standard population. However, closer inspection of the varying social and geographical make up of dioceses, for example the percentage of different faith groupings present, rendered this also unreliable. In the end, it was decided to use two forms of measurement: a) sending figures against Electoral Roll and, b) sending figures against church Average Sunday Adult Attendance (ASAA), both as recorded in Statistics for Mission Two sets of rankings by diocese were created for each measurement, one by percentage of candidates sent to BAPs in the previous 10 years, and a second by percentage of candidates sent to BAPs in the previous 3 years (the earliest date in dataset was and the latest was ). This revealed whether the number of candidates being sent to BAPs by each diocese, was increasing or decreasing. The sample-set chosen for the third phase of the research, was based upon

3 a rather idiosyncratic algorithm taking into account all of the different rankings, and the website research. There was sending data available for individual parishes. However, because different dioceses had historically filled out BAP paperwork in different ways, there was no reliable way of producing similar rankings for parishes. The possibility of doing a telephone survey of all dioceses to try and determine their top sending parishes was considered, but not pursued, due to the number of other initiatives being planned around the same time. The decision was taken to use what data was available to produce a sample set to work from. The dioceses represented in the high-sending parishes list were, not surprisingly, also high in the various measurements of high-sending dioceses. However, no similar nuance of the figures against Electoral Roll or AASA was possible. The report on this part of the work is therefore properly tentative. Results High-Sending Dioceses As above, this data was considered from various perspectives and using a number of different measuring tools. As also noted above there is some reservation noted about how complete or accurate the data available at the time of the research was. Nevertheless, there was a constancy of results across the different datasets analysed, and across the different methods of analysis. Highsending dioceses across the range of measurements included: London, Chelmsford, Oxford, Manchester, Lichfield, St Albans and York. A significantly increased number of candidates sent to BAPs in the last three years as against the last ten years, and as a percentage of AASA was notable in Ely, Newcastle, Sheffield and Guildford. High-Sending Parishes As above, it was recognised that the data available was incomplete. However, 10 high-sending parishes were identified using the data that was available. Of these 7 were in the Diocese of London, and one each in the Dioceses of York, Oxford and St Albans. They would broadly be described as follows in terms of church tradition: charismatic - 1, evangelical - 7, traditional catholic - 2. Phase Two: Website Research Methodology A comprehensive survey was conducted of the vocations information available on diocesan websites. It was decided not to include other social media in the research. This was partly due to the time available, and also because not all dioceses used these forms of communication. Each diocesan website was visited in a randomised order twice during March Each visit was approximately two weeks apart. The following data was collected: The number of mouse clicks taken to reach information about vocations The number of links available to other websites The nature and amount of further information about vocation that was offered The nature and ease of making an enquiry and contact details Any further comments about good and less good practice

4 In addition a semantic differential grid was created to rate perception of the vocations pages of the websites in terms of Tone : warm and welcoming prose to cold and off-putting, and Feel : fresh and exciting to stale and off-putting. The results were then compared to the various rankings of sending data. This was a simple survey conducted by a single person, at a particular point in time, and makes no claims of reliability in terms of duplication of results. For example, there might have been simpler routes to the vocations pages than the researcher found, and it is also clearly subjective, particularly in terms of measuring tone and feel. Nevertheless, the methodology created means that the research could be replicated. A similar survey was then made of the websites of those parishes identified as sending higher numbers of candidates to BAPs. Results The survey revealed a number of different correlations between the diocesan websites and the number of candidates each diocese sent to BAPs, particularly in the past three years. Whilst correlation is not cause, good practice included the following: Those dioceses ranked highest using the measurements above had vocations information in the most prominent places on their websites; on the front page of their website in the case of the top three, or only 1 or 2 clicks away and very well signposted. Some of these dioceses used words such as Calling, Exploring and Your Shape for God s Service along side the term Vocation, which incidentally, where websites are ordered alphabetically, was often at the bottom of a long drop-down menu. All of the different websites links were recorded (see Appendix 1). The correlation between the actual number of links and number of candidates sent to BAPs was weak, with only a general pattern of higher to lower number of links being discernible across the whole sample set, as ranked by candidates sent over the past three years. However, it was very noticeable that there was a link to Call Waiting in all but the lowest-ranked dioceses. There has been some further significant and excellent work done in developing vocations websites in the meantime, and one of the recommendations below suggests that dioceses ensure that they have good links to these resources from their websites. It was in the nature and amount of a) further information about vocation, and b) contact information, that the differences between higher and lower-sending dioceses began to become more apparent. Further information offered ranged from high quality and extensive prose, booklists, videos, links to courses and colleges, and information about vocations days and other events on the higher-sending dioceses websites, to nothing at all on the lower-sending dioceses websites. The nature and ease of making an enquiry and finding contact details was similarly statistically correlated with higher- and lower-sending dioceses. This ranged from a large number of diverse and differently located vocations advisors and vocations events with an open invitation to discuss callings, through a single DDO, through personal information requested via an impersonal enquiry form, through to the only information to be found on vocations being in news stories reached after using the search facility, through to no contact details whatsoever. As indicated above the vocation pages were then rated on Tone : warm and welcoming to cold and off-putting, and Feel : fresh and exciting to stale and off-putting. Again there was a correlation between the scores and the numbers of candidates sent to BAPs in the three years. This was particularly apparent at the bottom of the rankings where the websites scored significantly lower, often due to out of date information and failed links, rather forbidding language and the assumption of a lot of prior information.

5 Not surprisingly, the websites that scored the highest in all of the categories, were those belonging to the dioceses the data suggested were sending the most candidates to BAP each year (both in terms of raw data, and data averaged as a percentage of Electoral Roll and AASA), and/or whose sending rate had increased significantly between data snapshots of ten years ago, and three years ago. Also not surprisingly, the websites of the parishes identified as sending higher numbers of candidates to BAPs had much in common with those of the higher sending dioceses. Some were very similar in fact, and it appeared that good practice in website design had already been shared by some of the churches involved. Notes of particular good practice were followed up by interview and are included in the main body of the report, which follows. Phase Three: Interviews Methodology Interviews were conducted with a range of different people connected with the higher-sending dioceses and parishes as identified above. Interviewees were selected so as to provide a variety of perspectives and included bishops, DDOs, vocations advisors, BAP advisors, and directors of ministry, incumbents and those with pastoral and educational oversight within higher-sending parishes. A separate piece of work interviewing HE Chaplains might well prove fruitful, but was not within the scope of this piece of research. Interviewees were contacted in advance, and provided (usually by ) with a brief overview of the research, and reason why they specifically had been chosen for interview. The interviews began with a reminder of this, but were from that point unstructured. Interviews were conducted either face-toface or by telephone. They were not digitally recorded. The researcher took notes. The length of interviews varied and was determined by the interviewee. They ranged from twenty minutes to just over an hour. Interviewees were only contacted once. However, a number were asked whether they might be willing to be involved in the future research detailed later in this paper. Results Introduction There are a number of ways in which the results might be presented, any of which inevitably lead to bias. It was decided to group the results around the prominent themes that emerged through the interviews. During the process of analysing the notes taken during the interviews, the following threefold framework emerged, which could also be used to capture some of the best practice on websites. As above, and as emphasised in many of the interviews, the good practice spoken about and recorded below was thought to be effective in fostering all vocations, including but not exclusive to those to the ordained ministry. Indeed, the point was made by a number of the interviewees that vocation comes out of discipleship, while others describe it as coming out of a deepening spirituality.

6 Attention and Attitude There was evidence of a proactive approach to vocations in all of the higher-sending dioceses and parishes. This is reflected in the websites. Particularly impressive is the Diocese of London s dedicated site London Calling. Among higher-sending dioceses there was a frequently expressed assumption that God is actively calling a diverse range of people to a diverse range of ministries, and that the church must therefore be active in its response. This is reflected in the variety of information given about different ministry options, and the fresh and inviting way in which they are explained. On many of websites, there are encouraging and inspiring stories and / or video clips of those already in or exploring a variety of different ministries. In higher-sending dioceses and parishes, vocations are being openly encouraged rather than responded to and tested. Some articulated a deliberate strategy of combining open-access to exploration, alongside tapping on shoulders. Where there were intentional vocations initiatives (please see below), people who had expressed an interest in exploring vocation, or who had been spotted, were personally invited. At the time of the website research, the Diocese of Chelmsford had a front page banner with the headline Is God Calling You? It posed questions that drew viewers to consider actively whether they had a vocation to ministry. Again this encouragement was to a variety of different ministries. The Diocese of Oxford specifically offered information about what it describes as The Gift of Self-Supporting Ministry, which also included personal stories. The Diocese of Manchester had been particularly proactive in producing and running a diocesan vocations strategy entitled Sowing, Growing and Harvesting. This had involved a number of training events, and the production of parish and personal learning and worship resources, all focused on encouraging a range of vocations. The strategy was intentionally and proactively concerned with resourcing and nurturing a vocational culture. It was noted that there were parishes that regularly produced vocations, but that there was not necessarily any particular patterns to do with leadership, tradition or socioeconomic factors that could be discerned. Rather it was to do with underlying expectations, and parish culture. Part of the strategy was to encourage deaneries to nominate a Vocations Champion in order to embed the importance of vocations in conversations and culture, and to actively be attentive to vocations around the deanery, identifying and naming gifts in people. This role was viewed as a vocation in itself, particularly suited to those who find joy from encouraging and identifying gifts in other people. Interviewees spoke of diocesan leadership making a big difference. It was commented by several of the interviewees, that bishops of the higher-sending dioceses regularly spoke about vocations, especially at ordination services, and were positive and encouraging when they met people, often challenging them to think about their vocation. A press release following ordinations in the Diocese of Chelmsford included a quote from the DDO which read: If you have even a slight flicker of the idea that God might be calling YOU to ordination, speak to your local clergy. This was followed by links to the diocesan vocations pages. Another officer from the same diocese described this as being typical of the ethos and culture they worked in saying I really cannot underestimate the lead of the diocesan bishop. Similarly, the incumbent s role seemed crucial in the high-sending parishes. One diocese held vocations breakfasts for incumbents, which involved the bishop, and were focused on confidence-building amongst clergy around recognising and nurturing vocations among members of their congregations. The incumbents of higher-sending parishes spoke very enthusiastically about vocation during the interviews, and described vocation as being in the air in the churches they led, so much so that it was simply natural for people to think and talk about it. It was said on numerous occasions that if the gospel is taught, then people respond by stepping forward to serve, and that all are called. The real spiritual hunger of congregations was also a recurrent theme. There was a frequently articulated expectation that God would provide, and that indeed actually, growth is already happening, and was waiting to be recognised. Many interviewees spoke of the need to be both reactive and proactive in

7 nurturing vocations. They talked of discerning and spotting calling in people, and then actively encouraging and developing them. The role of vocations advisors in providing localised support, presence and capacity was often emphasised. This was particularly the case where there were bigger differences, for example geographically or socially, between different areas in a larger diocese. Some interviewees talked about the importance of allowing local areas to develop their own initiatives and approaches. Having a pattern of local assistant DDOs and/or vocations advisors was seen as very important. A direct correlation was made by a number of interviewees between having a strong team of people, rather than having to rely on a single person, and the number and variety of vocations recognised and nurtured. It was also noted by a number of the interviewees that when their staff team had been reduced for some reason for a period, this had resulted in a noticeable drop in vocations. The tension involved in parish clergy being both encouragers and gatekeepers was noted. It was suggested that there might be ways in which local initiatives could take some of this pressure away from over-stretched incumbents. The same tension was mentioned numerous times with regard to the role of DDOs. There was a feeling that the roles of encouraging and testing vocations were in opposition, and should be separated, where possible. It was commented that it was difficult to encourage someone that you felt you might have to pour cold water on at a later date. One diocese separated the process by having vocations advisors who had the time and expertise to reflect with candidates, and examining chaplains who then tested whether a vocation was realistic. The need for what was described as a mentoring role, was also articulated. It was suggested that this was particularly necessary to help nurture vocations in an environment where people were less likely to have some of the basics that might have been assumed in the past, such as regular church attendance, rhythm of prayer, good working knowledge of the Church of England, and Bible etc. It was further reported that intentionally building up a group of vocations advisors allows for specialisms to be developed within the team, such as young vocations, and black and minority ethnic (BAME). One interviewee noted the value of open-access to vocations advisors, especially during periods of interregnum, for members of parachurch organisations, and where there was a less than happy relationship between a potential candidate and their incumbent. In the higher-sending dioceses there was an attitude articulated of a care and nurture for every individual, regardless of who they are. This extended, very deliberately, to those who explored ordination and were not recommended. In the best instances, non-recommended candidates continued to be supported and guided until they found a place of ease with their calling. It was overwhelmingly the case that dioceses that had a large number of Vocations Advisors who nurtured candidates and then sent them to the DDO, sent more people to BAPs than those where candidates had to go through the DDO to begin the process. The problems surrounding a single gatekeeper, alongside the frustration of process bottleneck were repeatedly mentioned. Providing little and local stepping-stones, in ordinary locations was also felt to help remove the fearfactor of visiting the DDO. Positive results were reported where people perceived that someone was listening to them and trying to decide with them what God is up to rather than them feeling judged along the lines of I am a member of this club and I am going to decide whether you can be a member or not. It is important to end this section by noting that the researcher both met, and was told of, some amazing, dedicated and open DDOs during the course of the research!

8 Example and Experience The success of the variously named ministry experience schemes in encouraging and nurturing vocations is well documented, and this research found similar success stories, across the traditions. Many of the high-sending parishes had such schemes, and reported them as the reason for the high number of vocations produced. Being able to engage with mission, and being immersed in worship and prayer, were both identified by incumbents of different traditions as being a large part of what led candidates to offer for ordination, either during or at the end of the scheme. A further insight into the success of schemes was offered by one incumbent who observed, We don t produce vocations, they already have a sense of where they are going. The same incumbent continued, In a sense we are consolidating rather than producing a vocation. What we give them is a way of articulating their vocation. Another incumbent talked about the need to identify and encourage the gifts of the individual candidates, and get them to reflect and act upon them in relation to their calling. The importance of ongoing theological learning and reflection whilst engaged in parish activities was also emphasised. There was frustration expressed at a perceived lack of awareness that those engaging with the ministry schemes were receiving a thorough, rigorous, and theologically, personally challenging experience, before they stepped foot into a theological educational institute. Several incumbents of high-sending parishes with such schemes pleaded that experience in parish ministry should be taken into account when deciding length and type of ordination training. Other interviewees reported that not getting credit for prior learning had been a barrier for some people in offering for ministry. This research also picked up a note of caution, again across the traditions, in terms of it becoming more difficult to recruit candidates to schemes. Where previously there had been many high standard applicants for each place, this seemed no longer to be the case. One reason suggested for this, is that the introduction of student loans had encouraged earlier commitment to more vocational degrees. It was also noted that the desire and greater social and family pressure to get a job and pay off student loans, was a disincentive to entering a period of further discernment. Another interviewee observed that the nature of HE chaplaincy was changing, and nurturing vocations was less part of the role. They spoke of the need for city centre churches to be more proactive in attracting, communicating with, and offering pastoral support to students. Opportunities to experience some theology, and specifically to explore personal vocation was seen as very important. One example mentioned several times was Your SHAPE in God s Service, a course created by the Diocese of Carlisle looking at Spirituality, Heart s desire, Abilities, Personality and Experience in life. In some parishes, the course had been rewritten to suit the local context and was referred to as Reshaped Shape. There were many other vocation-directed courses evident in highersending dioceses and parishes, which focused on exploring gifts and passions. In some places, there was the opportunity and encouragement to attend lectures and sometimes courses at local theological education institutes as part of discernment. Having a foundations for ministry course was talked of as being a good entry point, especially since it also tested ability to learn and cope with growing. Some of the high-sending parishes had clear strategies for encouraging vocation, which included giving opportunities for people to try out and enjoy ministry, especially preaching skills. This sometimes happened in special slots at the main service, but more often at smaller services, or by being sent out in twos or threes to smaller churches within the parish. An experienced leader observed and then provided detailed feedback and guidance. One incumbent described this as something that was just happening all the time, saying it was part of normal church life for people to have a go. They also reported that the question Where does my God-given mix of temperament, character and gifting [fit in] [and] where can that serve the Gospel? was routinely asked as a normal part of the exploration of everyone s discipleship. They went on to say that if you only ask the ordination question, then much else is lost.

9 A number of interviewees expressed a sense and concern that the Church of England was not appealing to some of those called into ministry. One interviewee pointed to the specific fear of those who feel called to Christian ministry that they would lose their calling to serve the Kingdom of God, and be drawn into propping up the church. There was a level of unease expressed that, in order to enter formal ministry training, personal calling had to be shaped in a certain way. On several occasions, interviewees talked about having to brief candidates about how to talk about their vocation with their DDO, so that they can communicate in the right way. Others referred to this as getting through the DDO. This was especially true where the church and the DDO came from different theological traditions. There was also evidence of a similar process of briefing by DDOs, before candidates are sent to BAPs. One interviewee questioned whether this points, perhaps, to a need to be more aware of what God is doing and the facilitation of that, rather than selling what we have. Another interviewee spoke of the need to recover apostolic and prophetic giftings. The importance of blessing other vocations was again stressed by one interviewee who said, I am just as excited about social enterprise as I am about other vocations. One of the incumbents from a high-sending parish noted that ordination was not the only route into Christian ministry that was available. Another spoke of the need to reconsider the role of the deacon. There was a theme that emerged around the need for a way of articulating and communicating different understandings of the nature of priesthood, which can be understood and recognised by the church at large. Also these various understandings need in themselves to be recognised, respected and modelled. One of the strongly reoccurring themes throughout almost all of the interviews was the importance of visible role models. The importance of potential candidates seeing people like me, already being valued, and making a difference, was mentioned repeatedly. As one interviewee said, If God is calling us to be like us, but a bit more grown people up at the front have to look like us. One interviewee suggested that the way in which some church leaders deliberately dress informally rather than in clerical wear, and actively try to be one of the people, meant that it was easier for people to imagine themselves in that role. Interviewees from different traditions observed that where there were larger ministry teams working alongside one another, ministry seems more possible, than places where the congregation only ever saw a one man band. There was a sense that where the one man band model was prevalent, only people like the ones already doing it, thought they could do it too. There seems to be something about the experience of worshipping in a larger church that provides both, at least ideally, a broader range of leaders and role models, and opportunity to have a go, which in turn creates its own sort of energy for vocation. One interviewee also noted how seeing retired clergy wearing their dog collars helped in this respect too. What was clear was that positive role models are vitally important. It was also commented that role models can be a negative influence too. Having lonely, over-worked and depressed ministers is not just pastorally negligent, it is bad for recruitment! As noted above, it was commented on many occasions that there needs to be a variety of vocations recognised and nurtured: lay and ordained, stipendiary and self-supporting. In terms of ordained vocation, a number of interviewees said that the emphasis on particular sorts of leadership skills, was only part of what was needed. The importance of fostering self-supporting ministry was spoken about both pragmatically and theologically. This was particularly true in terms of what was described as a second stage of vocational hunger as people reached midlife, which was noted by a number of interviewees. It was also noted that a steady trickle of those who initially offer, or who are guided to offer, for a more modest role than they actually feel called to, grow in confidence and skills, and with encouragement can move on to more demanding ministry. The need for flexibility and appropriate

10 training during curacy to accommodate this growth in ordained ministry confidence, and for ongoing encouragement and transparent and equitable assessment of all vocations, was seen as vital in this respect. This was also spoken of as being true for lay ministries. Investing in good lay training and encouragement was also said to lead to greater confidence. Opportunity and Openness The third cluster of themes centre around the opportunities to explore vocation, and how open they are. The Diocese of Southwark has some very good practice in this respect. It holds frequent and local Vocation Forums. It also has a very clear and encouraging document entitled It s Your Call: Exploring Vocation, which sets out different sorts of vocation and ministry, outlines the discernment and selection process, and offers resources, information for clergy and a list of key contacts. There is also a clear appeals procedure for where recommendations are not in line with candidate s expectations. The Diocese of St Albans Who s who in vocations section of the website includes photographs and brief biographies of vocations advisors. This is very welcoming and appealing, but it was acknowledged that there are issues of security that accompany this approach. The Diocese of Guildford has produced a Minister s Referral Form, which facilitates an easy and transparent process of recommendation of candidates to the DDO. The Diocese of Sheffield has produced a Vocations Pack, which outlines the whole discernment process. One diocese had produced a very helpful flowchart of the whole process, although it was rather hidden. The importance of having written material available as well as electronic information, and some sort of physical presence and information in every parish in the diocese was also mentioned. The need for good communication, where possible well in advance, of opportunities to explore vocation was stressed repeatedly. In some high-sending dioceses, planned talks are offered across areas or deaneries to assist the work of the vocations advisors. In others more informal fellowships are facilitated for those wanting to explore calling, and share stories. These move systematically across deaneries, meeting in local churches. The reported advantage of moving around different churches was that the profile of the vocations team, and the subject of vocations were raised in the parish that hosts the fellowship. Again the importance of personal invitation was noted, and incumbents were encouraged to ask all members of their congregations, whom they thought might be interested, to attend. Many other different opportunities to explore vocation over food were reported, including breakfast, lunch and supper; some of these were open access, and others were by invitation. A typical day event might include worship, theological reflection, stories from those already engaged in ministry, and question and answer sessions in smaller groups with the same speakers. A smaller evening event might include coffee, a speaker and evening prayer. What interviewees reported as being important was to impart some information, and then provide an opportunity to talk to other people at a similar stage in their vocational journey. The importance of story and being able to relate to the stories of others was mentioned on several occasions. It was also noted that it was crucial to bring people who think they might have a calling into contact with those who are deeply passionate about the work they are blessed to be doing. One interviewee spoke of the need to convey to people that if you are called to it, it is the best job in the world. Some parishes (and dioceses) had specific exploring vocations courses that had a start and end point, while others had ongoing open-ended groups that people could join if they were interested, stay while they were helpful, and leave when ready. These were reported as being less focused and could lead to anything ; examples given included youth work and cross-cultural mission. Another diocese has a rolling programme of meetings designed to engage in more depth with each of the nine selection criteria.

11 The very fact that a parish had already nurtured and produced one or more vocations was said by a number of interviewees to be effective in getting people to think that they could also follow that path. One interviewee described vocations as being infectious. Another interviewee noted that in vast amounts of cases, vocation emerges from a peer group. They spoke of the need to create fellowships where vocation can be explored and tested. This is clearly not going to be possible for smaller parishes. However, there may be an argument for trying to get larger groups of like-minded people together for vocation-specific exploration. Some interviewees mentioned that social/exploration events aimed at specific groups of people had been successful, especially when being led or attended by a role model from that group, for example a woman or BAME minister. There were a number of young vocations events reported, which had been successful in this respect. Some of the higher-sending parishes were quick to point out the advantage of their location and socioeconomic make-up of their congregations. They talked of having a large number of younger members of the congregation, actively working out what to do with their lives. It was noted, as above, that a similar window of opportunity seemed to present itself at around the mid-forties to fifties, at which point, having reached a certain plateau, people again looked at how they might spend the rest of their lives. Another observation was that vocational interest spiked in September and January, both being months that followed a return to routine, after time free to think about life and meaning. One of the high sending dioceses organises their events to coincide with this interest. There was a sense in which some of the incumbents of larger parishes felt pleased and indeed responsible for raising vocations for the benefit of the whole church. Perhaps one of the questions that might be asked is whether dioceses might develop vocational parishes, where expertise, learning and peer support might be provided and nurtured? Rather intangible, and perhaps counter-intuitive in the current situation, there was also the feeling expressed that we shouldn t try too hard to micro-manage the process, or to do too much to try and force vocations. Also, we shouldn t become too desolate if things don t happen as quickly as we expect. One interviewee talked about working with the spirit of the place and going with the grain of the cultures that already exist. These might not all move at the same speed. The vast majority of interviewees ended their conversation with the need for trust in God and prayer. The Diocese of Oxford devotes an evening service at their cathedral to vocations three times a year. Anyone connected with vocations, including those who have attended vocations events, and other enquirers are invited to it. The sermon, prayers etc are based around vocation, and there are refreshments and opportunities for discussion afterwards. It was noted how incredibly powerful the location and service was in both sparking and confirming vocations. The Diocese of St Edmunds and Ipswich held a Ministries Fair at the Cathedral. It might be good to combine these two ideas. One of the higher-sending parishes holds what they call Ignition Sundays with sermons around 2 Tim 3. Another interviewee spoke about the tension between due acknowledgement and awe at what is a profoundly spiritual undertaking, alongside the need to demystify the mystery in terms of this is not the domain of some kind of elite people who are particularly clever or wise it is about us responding to God. It perhaps shouldn t be a surprise to us, but making sure that we are aligned with kingdom values and asking for God s help seems to work rather well!

12 Conclusion This report has outlined some of the salient points and themes that have emerged from the research, and has offered some exemplars of good practice from higher-sending dioceses and parishes. In the section on future work below, some suggestions are made as to how the detail of some of this best practice, might be made available. A future piece of research, based upon a particular aspect of the findings is also outlined below. Doing this research has been a privilege, and through it I have come personally to a place of renewed and confident hope in the future of the Church of England. The determination, humility, good humour and holiness in those I have encountered has been infectious in itself. This has been both humbling, and a great source of joy. I am very grateful to them. Reverend Dr Sally Myers October 2016

13 Good practice gleanings Attention and Attitude Be proactive Talk about vocations Be encouraging Ask questions to get people thinking Assume God is calling people Don t assume what they should look like Name the gifts you observe in others Own your own Remember vocations are infectious Bring people into contact with those who love their own Ensure those in roles connected with vocations are friendly and welcoming Provide lots of material to stimulate vocations Make sure websites are lively and up to date Make it normal and easy and comfortable to discuss vocation Example and Experience Ensure that there are diverse and prominent role models around Put them in positions of authority Provide spaces and places for people to have a go Offer realistic and constructive feedback when they do Put on a variety of exploration courses Give people the chance to experience some formal learning Provide local opportunities for this where possible Facilitate peer discussions Allow space for people to tell their stories Tell attractive stories of vocation Opportunity and Openness Provide many and varied opportunities to explore vocations Including intimate local and large gathered events Provide lots of information in lots of different formats Be proactive and visible in promoting vocations Have a clear, bottleneck-free process for exploring calling Be transparent about the process Separate the encouragement of vocations from the testing of vocations Have a large number and diverse range of vocations advisors Have open access to them first then involve a DDO Be clear about who does what and why Provide opportunities for prayer and worship with a vocations focus Provide ongoing care to those not recommended Offer a means of appeal and second opinion in these cases

14 Future Work The following two areas of future work are suggested: Share exemplars of good resources, in particular, but not limited to: diocesan vocations strategies, exploring vocation courses, vocations packs, templates for vocations days, ministry fairs, and worship resources on the Church Support Hub: Vocations. An investigation into the narratives and understandings of vocation, of those experiencing a call into formal ministry. The importance of role models, and being able to imagine oneself in ministry is clear. It is suggested that more knowledge and understanding of how this is currently working in relation to vocation, would help the church facilitate and encourage it more widely. The proposed research involves investigating the self-understanding in relation to vocation of a range of people experiencing a call to ministry, and the frameworks for interpreting that self-understanding available within the church. The output anticipated is a clearer articulation and dissemination of the theological frameworks and narratives that are already working well, alongside the identification of emerging and more diverse theological frameworks of vocation, which have yet to be fully articulated. A formal proposal has been made, resulting in a seed-corn research grant from Durham University under the Common Awards agreement, to pursue this.

15 Appendix 1 Number of Links Website 25 Call Waiting 11 Church of England Vocations (Old site) 9 Anglican Religious Life 6 Church Army 6 Church Pastoral Aid Society 4 Fresh Expressions 4 Readers (National page) 3 Diaconal Ministry 3 Everyday People 2 Affirming Catholicism 2 CARE 2 Church of England Vocations (New) 2 Church Mission Society 2 Forward in Faith 2 Mission to Seafarers 2 Pioneer Ministry 2 Single Consecrated Life 2 Women in Ministry 1 Additional Curates 1 Catholic Societies of the Church of England 1 Church of England Education Pages 1 Church of England Vocations Reading List 1 The Guardian 1 Society of Catholic Priests