Pastoral Address Conference 2014 EMBRACING CHANGE

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1 EMBRACING CHANGE I dream of a missionary option, that is, a missionary impulse capable of transforming everything, so that the Church s customs, ways of doing things, times and schedules, language and structures can be suitably channeled for the evangelisation of today s world rather than for her self- preservation. The renewal of structures demanded by pastoral conversion can only be understood in this light: as part of an effort to make them more mission- oriented, to make ordinary pastoral activity on every level more inclusive and open, to inspire in pastoral workers a constant desire to go forth and in this way to elicit a positive response from all those whom Jesus summons to friendship with himself (Pope Francis The Joy of the Gospel), Conference 2013 could yet prove to a watershed for the. The significant contribution made by additional representatives, especially young adults, gave impetus to the journey of a people invited to follow. The President urged us to get our feet wet by experimenting in mission. Referring to the format of Conference itself, a frequently heard comment was: We cannot go back. Change is here to stay. During the last decade the Methodist Church has been undergoing changes to the ways we live out our life and mission. One major lesson learned to date is that changing structures or introducing programmes, however well proven elsewhere, are not in themselves sufficient to equip us for joining in the mission of God. The above quotation from Pope Francis seems to resonate with the journey of our Church family and with the concept of moving out together. The plea that the whole Church of Christ would move outward into God s world and that all its structures would be dictated by this missionary movement brings an exciting and, perhaps, for many a frightening paradigm shift. 1

2 CHANGE AS A BIBLICAL IMPERATIVE Many of the Bible passages used or emerging from the 24.7 prayer events of the last eight years seem to have immersed us in an imagery of change. We have been drawn forward by Ezekiel 37 where the very dry bones are en- fleshed and breathed to life; by Isaiah 43:19 (NLT) I am about to do a brand new thing. See! I have already begun it. Do you not see it? ; by reflections on the Exodus at the Conferences of 2012 and 2013 that show the Hebrews, a rabble of slaves wandering in the wilderness, being forged into a new national identity with laws that they had to practise before they were ready to inherit a new land. And then there is the changing of a name. Prophetic renaming declares that a change will take place in a person s character and role. To change a name was to change a destiny. You are Simon (God has heard). You will be Peter (Rock or Stone. John 1:42). Jesus knew changes were in store for this brash fisherman, and re- named him accordingly, even if occasionally he still referred to Peter as Simon - possibly because, like us all, Peter sometimes acted more like his old self than God s rock! Christian people know that to follow Christ means letting God transform you into a new person by changing the way you think (Romans 12:2 NLT). Paul could say, It is no longer I who live, but Christ who lives in me (Galatians 2:20 NIV). Change is at the heart of the gospel. It is not only an introduction to new lands or new names, but the challenge of changing habits, values and attitudes. CHANGE THE CHURCH The only Gospel reference to Jesus using the word church is in Matthew 16. It is St Paul who uses the word most often and almost always in the sense of it being a fellowship that heralds both the Lordship of Jesus and God s offer of reconciliation. The church can only be 2

3 understood in its relationship to the Lord. Centuries of evolution have brought us to associate the word church with buildings, public worship events and institutional structures. These are necessary, but they have come to dominate our thinking to the extent that many people believe the aim of the church s existence is to perpetuate the forms and structures with which they are familiar. This understanding of church is inward looking and misses the purpose of God in the New Testament where the church is the outward facing vehicle of divine grace to the world. Constantly looking inward, only keeps us looking at ourselves. It needs to be acknowledged that in the 1st Century, with people expecting the early return of Jesus, it was a matter of urgency that every member was part of an army, called out to serve the great purpose of making Christ known. However, God has not rescinded the call and the oft- repeated phrase is true: It is not the church of God that has a mission, but the God of mission who has a church. Furthermore, if God s church is not in the world for the salvation of the world, then God will supersede it (Romans 11). How can the present- day church turn around to face another way? Can the dream of Pope Francis be realised by Christians getting to grips with their call to participate in God s mission with all their hearts, minds, souls and strength? TWO TYPES of CHANGE There are two kinds of change to be understood if this dream is to begin to become reality. These might be illustrated by the story of a man, who many years ago, purchased a new car. Visiting relatives some months later he proudly showed it off. His cousin noticed the rubber covering on the left hand side of a foot pedal had become worn. He announced, I see you drive on your clutch. To the non- mechanical mind it didn t seem important. However, the habit of resting his left foot on the clutch kept it slightly depressed as he 3

4 drove. Not only did this wear down the rubber but it meant the gears were not being properly engaged, and the clutch disc pressure plate and bearing were being worn away. After 8,000 miles this plate was destroyed and a major replacement needed. Changing the plate fixed the car - for another 8,000 miles! This expensive, repeated change could have been avoided if the driver had changed something else his driving habit. By changing his behaviour and resting his left foot on the floor after shifting gear, the expensive mechanical changes would have been rendered unnecessary. Creating such a habit required a) a recognition of the problem and b) an effort to behave differently. He needed to experiment with different places to rest his foot! However, the change goes deeper. Changing this habit meant it was necessary to discover what made him drive with his foot on the clutch in the first place. The answer was that he was anxious about having to brake suddenly and not being able to get his feet on both the clutch and the brake at the same time to make an emergency stop. Many of our Conference resolutions and church programmes to promote Church Growth and mission have introduced changes that are mechanical rather than habitual or cultural. Changing the mindsets of church ministers and members so that we are primarily engaging with our neighbours, requires the paradigm shift of changing attitudes, values and habits. It is the conviction of the Purpose and Leadership Group that has worked with the President and President Designate to prepare the Conference programmes of 2013 and 2014 that the is being challenged to undergo a wholesale change of culture. One of the tasks before Conference may be to identify some of initial changes that we must make. If that is done, and we begin the process of making them, this denomination could move into a fresh outworking of mission for these extraordinary days. 4

5 POSSIBLE CULTURAL CHANGES FACING METHODISTS IN IRELAND Church members must be enabled to stop seeing Church as an institution which serves them. We need to begin to see ourselves as missionary disciples whose worship nurtures us to be God s Kingdom people - a loving presence in the world. 1. The prevailing view of mission is often that of us taking God to Godless people. However, mission should be driven by the conviction that God is already present and active in the lives of those whom we meet. Our missionary role is then to discover and interpret God s presence, so that people meet the Christ who loves them. 2. Prevenient grace says God is constantly at work in the world, and God is particularly close to those who are marginalised, oppressed and suffering. These are the people who have a special gift to distinguish what is good news for them. People on the margins are the main partners in God s mission (adapted from WCC Together towards life). 3. Preserving denominational identity must take second place to engaging society with the gospel in a manner that is demonstrated before it is explained. We cannot think our way into a new way of acting, but we can act our way into a new way of thinking. 4. Methodists are denied the opportunity to grow as disciples because there is a preference or expectation to work with (and work up) numbers rather than invest in the few. The (MCI) should re- commit itself to the small group dynamic which made Wesley s missionary movement thrive as people hungered for holiness, dared to be different and cared for all their neighbours. 5. Church health for mission requires a leadership that has built confidence and gained experience locally. Continuity of leadership has been a weakness at many levels in MCI. 5

6 QUESTIONS WHICH SEEM TO FLOW FROM THESE CHANGES i. How can all our practices as church enable us to love God, our neighbours and one another as Jesus demands? ii. Can we dare to say, the good news is that Jesus is already present with you. Come, let us be disciples together? iii. What ways of prayer will toughen our hands to give ourselves away for the sake of others, particularly those who are other from us (e.g. the poor, our political opponents, the socially awkward)? iv. With whom in our community will we join in an equal partnership in order to work for the transformation of the local area? v. What percentage of time will ministers find to hang out in the neighbourhood and what ministry practices do they need to give way so that they can really get to know their community? vi. What dangers are implicit in re- shaping MCI to ensure an island- wide leadership provides for the formation of more disciples? METHODISTS PURSUE CHANGE - JOHN WESLEY A LEADER OF CHANGE Early Methodism thrived because of the change wrought in the heart by the God who calls people on a road to discipleship that leads towards perfection. In 18 th - century Wesleyan culture, ordinary people experienced daily grace. This came to demand changes in structure and leadership. Wesley s introduction of bands and classes, lay leadership and local preaching were cultural changes that promoted the Kingdom but were fiercely resisted both by other Churchmen and within Methodism. Methodist leaders felt that to serve the Kingdom with confidence in the grace of God, the fear and derision of contemporaries had 6

7 to be confronted until it was shown that God had indeed called a new movement into existence. Fear was faced; the truth was spoken; decisions were made. In the confrontation of those times, it s no wonder that Charles Wesley wrote for Conference: What troubles have we seen, what conflicts have we passed, fightings without and fears within since we assembled last (456 Sing the Faith) Cultural change is consistent with the pragmatic approach for which Methodism is renowned. Cultural change is not a programme or strategy that achieves a clearly defined result. It is a journey in the company of the Spirit where we allow divine purposes to take precedence over our normal personal desire to know and control outcomes. However, to journey with God means constantly questioning and reevaluating the values, habits and attitudes that have sustained us (in considerable comfort) for generations. Experiments that explore new habits, such as those mentioned above, may be met with misunderstanding and dissent. It is important to know that confusion and division are always present when a group is facing deep change and agents of change are viewed as dangerous! HOW MIGHT WE DISCERN WHAT CHANGES ARE RIGHT FOR THE CHURCHES OF OUR CIRCUIT? Three keys are essential: listen listen - and listen! Lectio Divina introduces people to the living Word. Rather than encouraging them to depend on a preacher to identify the prophetic word of God, this quiet contemplative approach to Scripture (used at Conference 7

8 and 24.7 events from 2012) allows the living Word to emerge from the people of God for the people of God. As well as hearing the scriptural Word, we listen to the word from the community. Through developing a holy awareness of the people and the concerns of their work and home environments, Methodists may starts to define the mission (field) of God. Young adults are venturing out on a wave of the Spirit which resonates with those who experienced the renewal of the 1970s and 1980s. We are all learning that the fellowship of prayerful worship allows signposts of the Spirit to point us towards God s mission. With God s gift of such young people, we should long that all governing bodies of the Church would become prophetic communities that exhibit the unity sought by both Jesus and Paul (John 17 and Ephesians 4). In such fellowships, the fears and conflicts that arise in facing change are assuaged. Their common purpose spurs leaders and members in perseverance when the way is dark or tedious. WHAT NEXT? It is an immense challenge to attempt to change a culture where up to 80% of church attendees appear to have little understanding or interest beyond Sunday morning. Ministers, who are often expected to act as the key agents of change may not have the vision, desire or skills necessary to provide local leadership. What steps can be taken? 1. Experiment with Scripture with Lectio Divina. If some guidance from God seems to be emerging, then it is sinful not to try! 2. Experiment with practices with small ventures that are achievable, recognising that each is a step in the right direction. Once taken and achieved, you can plan and take the next one. 8

9 3. Experiment with people - dare to trust those who are humble and who offer radical and passionate ideas to which they will give themselves. Be transparent by keeping information flowing in the local church. 4. Experiment with networks get and stay in touch with other churches/groupings who are taking steps that may be very different from yours. Don t forget, Connexional bodies are here to help! The first steps are usually short and the first successes small. Initially do not attempt what cannot be achieved Making one change at a time provides space for necessary reflection and decision- making about what comes next. We have all faced major changes in life. Some are forced such as bereavement, deteriorating health, redundancy or the empty nest. Other changes are chosen and can even bring relief like a change of residence, a work promotion or the start of a family. Initially every change pushes us out of our comfort zone because we do not immediately control the outcomes and our equilibrium is upset until we are established in the new territory. Change can be rather like driving in a fog. You can t see very far, but you can make the whole trip anyway! The important thing is that you keep going. Rev Peter D Murray President of the 9