SPECIAL COMMISSION ANENT THE THIRD ARTICLE DECLARATORY OF THE CONSTITUTION OF THE CHURCH OF SCOTLAND IN MATTERS SPIRITUAL

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1 DECLARATORY OF THE CONSTITUTION OF THE CHURCH OF SCOTLAND IN MATTERS SPIRITUAL May 2010 PROPOSED DELIVERANCE The General Assembly: 1. Receive the Report 2. Pass a Declaratory Act anent the third Article Declaratory of the Constitution of the Church of Scotland in Matters Spiritual in the following terms: The General Assembly declare as follows: (1) The Church of Scotland reaffirms the principles enshrined in the third Article Declaratory and declares anew its commitment to be a national church with a distinctive evangelical and pastoral concern for the people and nation of Scotland; (2) The Church of Scotland asserts that, while this commitment is recognised by Act of Parliament, namely the Church of Scotland Act 1921 and Articles Declaratory appended thereto, its true origin and entire basis lie not in civil law but in the Church s own calling by Jesus Christ, its King and Head; (3) The Church of Scotland remains committed to the ecumenical vision set out in the seventh Article Declaratory and, in pursuit of that vision, stands eager to share with other churches in Christian mission and service to the people of Scotland; (4) The Church of Scotland understands the words a national church representative of the Christian faith of the Scottish people as a recognition of both the Church s distinctive place in Scottish history and culture and its continuing responsibility to engage the people of Scotland wherever they might be with the Gospel of Jesus Christ. (5) The Church of Scotland understands the phrase bring the ordinances of religion to the people in every parish of Scotland through a territorial ministry to mean a commitment to maintain worshipping, witnessing and serving Christian congregations throughout Scotland. 3. Call upon the whole Church to give heed and respond with a sense of real urgency to the challenges coming from the Ministries Council, the General Trustees and those charged with the Church s stewardship and distribution of resources. 4. Affirm the key role of Presbyteries in the delivery of the commitment expressed in the third Article Declaratory as understood by the Church and instruct Presbyteries anew to engage with the process instructed by the General Assembly of 2008 to create a Presbytery structure which can more effectively manage the deployment of the Church s ministerial and other resources. 5. Instruct the Ecumenical Relations Committee, in consultation with the Ministries Council and relevant Presbyteries of the bounds, to seek discussions with sister churches with a view to identifying areas where a sharing of ministries and buildings would enable a more effective ministering to communities throughout Scotland and to report to the General Assembly of 2012.

2 /2 6. Instruct the Ministries Council to give consideration to the establishing of arrangements similar to the Shetland arrangements for other remote areas and to report to the General Assembly of Urge ministers of word and sacrament to give prayerful consideration to serving urban priority area and remote rural parishes. 8. Instruct the Ministries Council, as it takes forward the Presbytery planning process, to engage with the General Trustees and Presbyteries on the development of a strategic plan for church buildings and to report to the General Assembly of Instruct the Ministries Council in consultation with the Worship and Doctrine Task Group of the Mission and Discipleship Council to consider authorising identified and appropriately trained individuals to celebrate the sacraments in the absence of an ordained minister and to report to the General Assembly of Instruct the Ministries Council, in consultation with the Legal Questions Committee, to review the helpfulness of Act VI, 1984 anent Congregations in Changed Circumstances with regard to ministerial flexibility and to report with proposals to the General Assembly of Thank and discharge the Special Commission. 1. Introduction 1.1 The tradition of placing the proposed deliverance at the very beginning of a General Assembly report is rather like opening a novel with the final chapter in which all is revealed. To read the deliverance is to see, before reading any further, precisely where the report is heading. Nevertheless, the Commission trusts that commissioners will read on and follow the reasoning which has led to the conclusions reflected in the deliverance. 1.2 The Special Commission believes that the Church does indeed have a divine call and duty in this regard and holds with passion to the commitment enshrined in the third Declaratory Article. The Commission also dares to hope that the General Assembly will capture its enthusiasm for rising to the challenges and embracing the opportunities which the spirit of the Article lays upon the Church today. These include a readiness to take difficult decisions on the distribution of resources, an acceptance of the need to develop fresh models of ministry and mission, a new willingness to work ecumenically and a refusal to REPORT adopt some kind of supermarket model which maintains a Church presence only where there is the customer base which makes it economically viable to do so. 1.3 In the course of one meeting of the Commission all the ministerial members acknowledged that the parish dimension was an integral part of their calling and a crucial aspect of their ministries. Along with the other members they are grateful for the opportunity which the work of the Commission has given over the past two years to test those convictions. It is now the Commission s earnest hope that the General Assembly will judge that it has exercised due diligence and accept the recommendations which it brings. 2 Background 2.1 The Special Commission was appointed by the General Assembly of 2008 with the following remit: 1. to consider the relevance of the Third Article Declaratory in today s Scotland. 2. to investigate and report upon the relationship between the Third Article Declaratory and the current:

3 /3 (a). Parish staffing policy and Presbytery Plans. (b). Financing of the Church s work. 3. To consider the effect upon the Church of Scotland and its structures if the Third Article Declaratory was retained, modified or removed taking full account in its deliberations of the Church of Scotland s declared priority for the poorest urban and rural parishes as the Gospel imperative facing the whole Church. 4. To make recommendations regarding the future of the Third Article Declaratory. 5. To report to the General Assembly of and instruct the Selection Committee to bring names to a future session of the General Assembly taking full account of the need for appropriate representation from the poorest urban and rural parishes in Scotland. 2.2 This remit arose from the report of an earlier Special Commission on Structure and Change. This had been set up by the General Assembly of 2006 following a petition which raised issues concerning the structure and organisation of the Church with particular reference to the relationship between local congregations and the central administration. 2.3 The relevant text of that previous Commission s report is in the following terms: The Third Article Declaratory 1.1 The Third Article Declaratory of the Constitution of the Church of Scotland reads: This Church is in historical continuity with the Church of Scotland which was reformed in 1560, whose liberties were ratified in 1592, and for whose security provision was made in the Treaty of Union of The continuity and identity of the Church of Scotland are not prejudiced by the adoption of these Articles. As a national Church representative of the Christian Faith of the Scottish people it acknowledges its distinctive call and duty to bring the ordinances of religion to the people in every parish of Scotland through a territorial ministry. 1.2 The Church is accordingly constitutionally committed to providing a ministry, understood as including a ministry of Word and Sacrament, in every part of Scotland without exception. It appears to us that everything that we have been called upon to consider in the areas of structure, finance and the allocation of resources, flows from the imperative contained in the Third Article and, in particular, its third sentence. It is the requirement to bring the ordinances of religion to the people in every parish of Scotland through a territorial ministry that determines that congregations must be maintained, irrespective of their ability to support themselves and therefore that other congregations must take on the burden of that support. It has implications for how resources are to be allocated. 1.3 We believe that the time is right for the Church to look critically at the Third Article and decide whether it should be retained, amended or removed altogether. 1.4 We question whether any valuable principle is dependent upon retaining the Third Article. We would agree with the view expressed in Church Without Walls that it is a statement that needs to be examined and questioned at the beginning of the twenty-first century. It may be that as a result of such an examination the Church will conclude that the time has come humbly to lay down the title of National Church and accept a new title such as A Church for the Nation. It may be thought more meaningful for the Church to represent to the Scottish people the Christian faith rather than to assume that the Church of

4 /4 Scotland is representative of the Christian faith of the Scottish people. We are one of many Christian denominations within our country and it may be that an ecumenical outlook would be more effective in reaching all Scotland with the Gospel. Major changes would not necessarily see the Kirk lose its Presbyterian identity. The Presbyterian Church in other countries has survived without being national in its context. Our self-identity would change in some ways but so would the ability to earn greater respect within the nation. The example of Jesus as the humble servant would seem to provide a helpful model. 1.5 Whether there is a continuing role for the Third Article is helpfully discussed in a section of Church without Walls. We have included that section as an Appendix to this report. We commend it to the Church as a starting point in its consideration of the question. [Note: The extract from the CWW report referred to in the immediately preceding paragraph can be found at Appendix 2 to this report.] 3. Introduction to the Third Article Declaratory 3.1 For ease of reference the Articles as a whole, along with the text of the Church of Scotland Act, 1921 are printed as Appendix 1 to this report. 3.2 The text of the third Article Declaratory is also set out in the extract quoted above. 3.3 The Articles Declaratory of the Church of Scotland in Matters Spiritual were drafted in the first and second decades of the twentieth century as a fundamental part of the process which led to the passing by Parliament of the Church of Scotland Act, 1921 and the union of the Church of Scotland and the United Free Church in While it is clear that the focus of the remit given to the Special Commission is on the final sentence of Article III a brief commentary on the Article as a whole may be helpful in setting the broader context. 3.5 The text begins with a reference to historic continuity. The Commission believes that this is fundamental to our self-understanding as a Church. James Cox s Practice and Procedure in the Church of Scotland begins with a chapter on the constitution of the Church. This opens with the following declaration on the question of historic continuity: The Church of Scotland entered on a new era in its long and chequered history when, on 2nd October 1929, its sundered sections became once more united under the old name: but it was not a new Church that came into existence on that date. In like manner a new chapter, perhaps rather a new volume, of its chronicles was begun when in August 1560 there was accomplished the Reformation so greatly needed, so marvellously achieved by the blessing of God; but then also it was not a new Church that suddenly sprang into being. That achievement was not its origin but its re-formation, without loss of its identity. The Church of our fathers has a much longer lineage and a much greater heritage than is comprised in four centuries. It has been built up stage by stage upon the foundation of the apostles and prophets, Jesus Christ Himself being the chief corner-stone. The Church of Scotland is a part of the One Holy and Catholic Church The Act of 1592 Authorising Presbyterian Church Government is described by the historian Dr Douglas Murray as the high-water mark of Scottish Presbyterianism and the recognition by the State of the spiritual claims of 1 James Cox, Practice and Procedure in the Church of Scotland, 6th edition, p1

5 /5 the Church. 2 Murray further points out that this Act, which became known as the Golden Act, built on the provisions of an earlier statute of By this earlier measure Parliament had acknowledged that spiritual authority now resided in the Reformed rather than the pre-reformation Church. 3.7 The other historic reference in the Article is to the Treaty of Union. Dr Murray comments that these two statutes were included for a particular reason: the statute of 1592 had secured the liberties of the Church and the Treaty of Union had made provision for the security of the Church As in 1567, so in the process which gave rise to the Articles Declaratory emphasis was placed on the recognition by Parliament of a spiritual authority which the Church received from Christ alone (see Article IV). Not until the General Assembly with the consent of a majority of Presbyteries had legislated to adopt the Articles Declaratory did the provisions of the Church of Scotland Act become operative. (See The Church of Scotland Act, 1921, section 4) 3.9 It is also of interest to note the use of the term national church rather than established church. The latter term had been used of the 1690 settlement following which the Church of Scotland became referred to as the Kirk by Law Established. Following that settlement continuing tensions, largely over the relationship of church and state and the spiritual independence of the Church, led to the eighteenth century Secessions and the Disruption of Given that the Union desired in the early years of the twentieth century had somehow to balance the establishment principle with the Church s spiritual independence it was clear that the term national would be more appropriate than the term established. In this connection it is relevant to point out that the United Free Church, while fearful of anything which might suggest a freedom fettering establishment, also 2 Douglas Murray, Rebuilding the Kirk, p13 3 Murray op. cit. p99 regarded itself as a national Church with a calling to minister to all the people of Scotland Finally, it should be observed that the Article talks of a National Church, not the National Church. Murray describes this as not an exclusive claim or one which would detract from that role being carried out by other Churches, such as had been done by the UF Church 4 Any difference lay in state recognition. This had been accorded to the pre-union Church of Scotland and was now carried forward into the united Church as an expression of the national recognition of religion. At the same time the language used spoke of call and duty, not privilege and establishment. The consequent commitment to a territorial ministry was a missionary opportunity embraced by a Church with a national perspective, not a legal requirement imposed upon it. 4. Meetings and Consultations 4.1 The Commission met ten times between June 2008 and February In the course of these meetings consultations were held with a variety of individuals and bodies, namely: The Rev James Stewart (member of the Special Commission on Structure and Change), the Ministries Council, the Stewardship and Finance Committee, the Head of Stewardship, the Ecumenical Relations Committee, the Ecumenical Officer, the Church Relations Officer of the Scottish Episcopal Church, the Priority Areas Committee, the Panel on Review and Reform, the General Trustees and the Convention of Scottish Local Authorities (COSLA). 4.2 In March 2009 members of the Commission spent two days visiting Priority Areas parishes in Glasgow, namely Colston Milton, Cranhill and Ruchazie. During the course of the Glasgow visit meetings were also held with representatives of suburban congregations on the south side of Glasgow and an open meeting was held within the parish of Gorbals. 4 Murray op.cit. p 95

6 /6 4.3 In April 2009 Commission members visited the Presbyteries of Caithness and Sutherland. 4.4 All Presbyteries were sent the remit of the Commission and the extract from the report which gave rise to its appointment and invited to comment. Twentysix Presbyteries did so and a summary of the comments received is included in this report. A number of submissions were also received from Kirk Sessions and individuals in response to an invitation published in Life and Work. 4.5 All Scottish local authorities were made aware of the work of the Commission and invited to submit observations on the role of the Church of Scotland within their communities. A number of authorities responded to this invitation and excerpts from their responses appear later in the report. The views of national government were also sought from both Holyrood and Westminster. 4.6 The Convener and representatives of the Commission met with Mr Fergus Ewing, MSP, the Minister for Community Safety in the Scottish Government. 4.7 Written comments were received on behalf of the Secretary of State for Scotland in the United Kingdom Government. 4.8 A written submission was received from the Scottish Council of Voluntary Organisations (SCVO). 4.9 The Commission considered the 2003 Report on the Church and Social Capital commissioned by the then Board of Social Responsibility from the Urban Studies Department of Glasgow University Finally, having regard to the fact that work in the same general area was being undertaken by the Ministries Council and the Panel on Review and Reform a consultation was held with representatives of these bodies in October Comments from Presbyteries 5.1 As part of its process of consultation the Commission invited all Presbyteries to comment on its remit and in particular on that part of it which was to investigate and report upon the relationship between the Third Article Declaratory and the current parish staffing policy and Presbytery plans. Twenty-six Presbyteries responded and the Commission is grateful for the care and thought which has been given to the framing of those responses. 5.2 It is noteworthy that in every response, though with varying degrees of emphasis, Presbyteries were in favour of the retention of the Third Article Declaratory. It is clear that Presbyteries viewed the Third Article not as an onerous obligation but as a Gospel imperative. A number of Presbyteries drew attention to the differences between the Scotland of 1921 and of today and questioned whether it was now appropriate to speak of the Christian Faith of the Scottish people or to claim that as a National Church the Church of Scotland is representative of that faith. There was however no appetite for a major re-drafting of the Article. 5.3 There was widespread support in Presbyteries for the view that the Call and Duty should be shared with other denominations though some Presbyteries drew attention to the practical limitations of an ecumenical approach in as much as the geographical cover of other denominations is patchy and they face similar financial and staffing constraints as the Church of Scotland. 5.4 The necessity for a flexible approach to Ministry was a recurring theme in many of the responses from Presbyteries. There were calls to mobilise the whole people of God and for a greater empowerment of the Eldership as a vital resource of the Church. 5.5 The continued commitment to the poorest in both urban and rural communities was stressed in almost all the responses received. 5.6 Few Presbyteries addressed in specific terms the question of the relationship between the Third Article and

7 /7 parish staffing policy and Presbytery plans but of those which did, none reported that the Article had a restricting effect on Presbytery plans or staffing policies. In regard to parish staffing, some Presbyteries made comment on the present legislation and policy on tenure of Ministers of Word and Sacrament as a constraining factor in the deployment of personnel but this is a matter beyond the remit of the Commission. It is, however, under the active consideration of the Ministries Council. 5.7 Throughout the responses there was recognition of the problems arising from duplication of charges arising from the 1929 Union with the attendant burden of the maintenance of congregational buildings; there was no plea for the maintenance of the status quo but there was remarkable unanimity on the privilege accorded to the Kirk to provide a territorial ministry across Scotland to the whole of its people. 6. Comments from Local Authorities 6.1 The following local authorities responded to the invitation to make comment to the Commission: Aberdeen, Argyll and Bute, Dundee, East Ayrshire, East Lothian, East Renfrewshire, Falkirk, Glasgow, Highland, Orkney, Perth and Kinross, Shetland, South Lanarkshire and West Lothian These comments came in some cases from the Chief Executive, in others from a variety of officials. The Commission is grateful for the time and care given by these officials to assisting in its work. 6.3 At both national and local government levels there was recognition and appreciation of the role played by the Church of Scotland and other denominations in communities around Scotland. There was also some negative feedback. A few quotations will help give a flavour: The Council acknowledges the importance of the role of the Church of Scotland and other faithbased organisations to local communities. There are many examples of valuable charitable and voluntary contributions made in local parishes throughout the Highlands, including work with young and disadvantaged members of our communities Adopting an approach that would focus the local presence of the Church only on areas that are financially able to support it would undoubtedly have an impact of communities in the Highlands. (Highland Council). In Glasgow local churches and faiths of all denominations have been at the forefront of activity to tackle some of the City s most challenging issues. Church of Scotland ministers and congregations have been very active in supporting the city s Asylum Seeker accommodation programme. There are also excellent examples of anti-poverty work within Glasgow s most deprived communities either by the Church or through the Church s inter-faith work. (Glasgow City Council) While the churches (sic) role in adding to the social capital of its membership can still be seen as important, if it wishes to contribute to the wider social capital of Scotland as a whole it must make more effort to break out of its comfort zone and engage with wider communities. (Aberdeen City Council). There are key areas where the Church could assist in bringing about positive change to enhance community life and this could include how the Church uses its physical assets to encourage broader use of buildings for the greater good of the community in partnership with us.. An(other) area where the Church may be able to develop the role in advancing social capital is through our young people, specifically how we might support each other in developing youth outreach services (East Renfrewshire Council). The Council knows of a number of examples

8 /8 where the Church and its ministers play an important role in relation to community engagement and regeneration activities the Council would be concerned about any potential changes in ministry which could diminish the contribution to local regeneration efforts. (South Lanarkshire Council). Evidence that membership of the Church of Scotland and other Christian Churches is in decline might suggest that the traditional role is less important to an increasing number of Scots. I hope it is not because we lack faith but more because the institutions which support and develop faith have not moved with the times. (West Lothian Council). If at the conclusion of your deliberations there is any change to this position (the commitment enshrined in the Third Article) then it might mean there was no Church presence in areas of Dundee, especially those that suffer from multiple deprivation. In this eventuality there is the possibility that the citizens of these areas could lose much of the good work that is done in local communities by the Church and its representatives. (Dundee City Council). The Council recognises the Church as a significant stakeholder in the delivery of adult social care and early intervention, as well as supporting a substantial volunteering network in the community. The Council is keen to maintain and develop ways of communicating with the Church locally. We are interested in working in partnership with local churches and their congregations across East Lothian. We would welcome the opportunity to meet with local Presbyteries and build relationships with them. We consider this to be important in sustaining community benefits highlighted above as we both face a tougher financial outlook. (East Lothian Council). 7. Key Points from Consultations 7.1 Priority Areas Committee At its January 2009 meeting the Commission met with representatives of the Ministries Council Priority Areas Committee. It will be recalled that the remit to the Commission specifically instructed it to take full account of the stated priorities of recent General Assemblies, namely a commitment to the poorest and most marginalised as the gospel imperative facing the whole Church. The Commission heard a powerful rebuttal of the argument that, in the modern age, the concept of place no longer matters. On the contrary, the Commission was told that place is particularly important in Priority Areas, where there is limited social mobility and people tend to live their entire lives in their home community. The notion of territoriality is thus crucial. The Commission was informed that in Priority Areas the Church is the life and fabric of the local neighbourhood it is not only a building, but a people too. The line between Church and community is blurred, and people identify with the Church even if they do not attend worship. The congregation also becomes an enabling force for attracting and supporting amenities which enhance the life of the community. Were the Church to withdraw from these areas the loss would be incalculable However, the point was also made to the Commission that such a commitment to a territorial ministry and presence did not necessarily mean a commitment to a traditional Ministry of Word and Sacrament. Rather, the emphasis should be on the development of new models of ministry which would be able to respond effectively to the relevant context. The Commission was told that worship is at the heart of everything that goes on within priority areas and that the sacraments are particularly important in places where wounds and pain are very raw. 7.2 Stewardship and Finance Committee/Head of Stewardship At a consultation held in November 2008 the

9 /9 Commission learned that, approximately one-third of congregations (or groups of linked congregations) are net contributors to the Parish Ministries Fund. The Commission was also informed that, when asked in what circumstances it was appropriate for congregations to receive financial support with their ministries costs, the answer given by Presbytery stewardship representatives was in remote rural areas and in urban priority areas. It was pointed out to the Commission that many congregations receiving such support were in neither of these categories and that this situation was not sustainable in the longer term. 7.3 Ministries Council At the same meeting in November 2008 the Commission was advised that the Ministries Council regarded the territorial ministry as fundamental to planning and deployment policy and that the Council was committed to an equitable distribution of ministries across the whole nation. However, the implementation of this policy came up against three problems: (1) Larger and larger parishes were being created and these stretched relationships between ministers and members. (2) Questions of financial sustainability were arising with only 35% of congregations meeting their ministries costs. (3) Many vacancies were protracted with real difficulties arising in filling these, particularly in more remote areas Since that discussion the Commission has become aware of the work being done by the Ministries Council to address these problems in the next stage of the Presbytery planning process through the deployment of a variety of ministries and a range of ministry models. The Commission notes that these developments will be reported to the General Assembly by that Council, along with an assessment of the number and types of ministries the Church can expect to afford in the years ahead The Commission is also aware that the Ministries Council is again looking at the question of tenure and notes the relevance of this discussion for the strategic deployment of the Church s ministries. 7.4 Ecumenical Relations The Commission s consultation in January 2009 with representatives of the Ecumenical Relations Committee and the Church Relations Officer of the Scottish Episcopal Church was assisted by a paper which examined the territorial ministry from an ecumenical perspective The Commission learned that there are places already in Scotland both rural and in certain parts of larger towns - where a congregation of another denomination is looked on by those around it as serving the function of a parish church. A case in point is a Methodist Church in Netherton, on the outskirts of Wishaw, which is the only church in a large area of housing. There is also in place an ecumenical welcome mechanism, produced through ACTS and recognised by the National Sponsoring Body for Ecumenical Partnerships. This is designed to be used where there is only one church available in an extended area and where it is unreasonable to expect people to make their way to the nearest congregation of their own tradition. Its use requires the permission of the relevant authority Bishop, Presbytery etc and it allows people to participate fully in the life of a congregation, including in some instances, with the appropriate permission of the Bishop, the reception of the Sacrament by Roman Catholics The Commission was also told that there are places in the Highlands where the Scottish Episcopal Church or the Free Church has a considerable presence. In Shetland, the Methodist Church is strong. It was suggested that in such places it may be possible for a territorial Christian presence to be maintained in co-operation with such churches. At the same time it was recognised that there are areas where all the churches struggle The Commission was also informed of a recent conversation amongst denominational Ecumenical

10 /10 Officers which indicated that, were the Church of Scotland to depart from its territorial responsibility, the whole church in Scotland would lose something important. In such circumstances it would be likely that other churches would feel a need to rise to the challenge. However, it is recognised that their resources are also stretched. Certainly there is a willingness amongst Scottish churches to explore the concept of ecumenical team ministry (not necessarily exclusively clergy), to provide ministry in a given area. 7.5 Panel on Review and Reform Also in January 2009 the Commission consulted with the Convener of the Panel on Review and Reform on its remit to bring forward proposals for a new Presbytery structure to the 2010 Assembly. It was noted that the 2008 Assembly had acknowledged the need for new arrangements which could empower Presbyteries to become more effective agents of mission. In the Panel s view there were a number of Presbyteries which were on the edge of viability and it was necessary to develop a new vision of the Presbytery as more than a business meeting While it is for the Panel to develop its proposals and commend them to the General Assembly the Commission fully shares the Panel s view of the crucial role Presbyteries have to play in enabling the Church s ministries throughout Scotland. 7.6 General Trustees The Commission met with representatives of the General Trustees at its meeting in October Given that the Presbytery planning process, as noted from the consultation with the Ministries Council, is based upon the commitment to territorial ministry it is relevant to note that Act VII, 2003 (the legislation which governs Presbytery planning) requires Presbyteries to give consideration not only to ministries deployment but also to the use and maintenance of buildings The Trustees stated that their work was essentially grounded in the third Article Declaratory since this is the basis on which they undertake their two charitable objectives, namely, the support of parish ministry and the assisting of congregations to provide suitable buildings for parish ministry. It is also the basis on which they move assets from those who have to those who do not. The Trustees acknowledged that the assets under their care glebes, manses, churches, halls etc were historically provided from local landowners with a view to maintaining a ministry to and within the local territory The Commission heard that it was a matter of concern to the General Trustees that, while recognising that buildings are key local resources, the Church as a whole has no effective buildings strategy. In the view of the Trustees this is a major risk. The Trustees feel that the existing Presbytery planning process must be taken seriously and the buildings element dealt with robustly and honestly The Commission also learned that there are situations where there is a sharing of facilities with one building accommodating church sanctuary, health centre, and community services centre, eg at Auchtergaven and Moneydie in Perthshire. 7.7 Glasgow Visit In March 2009 members of the Commission spent two days visiting churches in Glasgow. This included the priority area charges of Colston Milton, Cranhill and Ruchazie. In addition the Commission invited representatives of a number of suburban congregations on Glasgow s south side to meet with them. These included Broom, Burnside: Blairbeth, Cathcart: Trinity, Eaglesham, Giffnock: Orchardhill, Giffnock: Park, Giffnock: South, Greenbank, Mearnskirk, Merrylea, Netherlee, Newlands: South, Newton Mearns, Rutherglen: Stonelaw, Shawlands, Stamperland and Williamwood. Finally the Commission held an open meeting within the parish of Gorbals and engaged in discussion with individuals who accepted the invitation to attend.

11 / In the priority area parishes the Commission was challenged on the question of how success and failure are measured in the life of a local church. Attendance at Sunday worship and financial offerings may suggest failure when compared with other congregations, though levels of per capita giving can be exemplary. At the same time the contribution to the life of the community can be highly significant in terms of supporting struggling individuals and maintaining social networks. For example, the Commission learned from the Chief Executive of a local Housing Association that without the Church the Association would not exist. A Malawi exchange programme with Ruchazie has been valued by all parties in terms of addressing issues of poverty and community and how these are viewed in different cultures The Commission recognises the challenge to the whole Church to continue funding priority areas where worshipping communities are small but wider community activities are significant in contributing to what one minister referred to as well being, wholeness and life in all its fullness The Commission was also told of the importance of the parish minister to the community. In the priority area visits the Commission had to overcome perceptions that they had come to audit the need for a minister in that particular place and were left in no doubt that the local congregation would view the loss of ministerial provision as disastrous An interesting observation was made on the word parish, which is traditionally understood inclusively to refer to the sphere of work beyond the congregation. In one priority area the Church notice board announces not a Parish Church but a Community Church because the perception locally is that parish implies that the Church is for the members, whereas community signifies that it is for all The Commission also noted the connections between the work being carried out in these communities and the appreciative comments submitted from Glasgow City Council. (see para 6.3) The meetings with office-bearers from a number of south Glasgow suburban churches threw into sharp focus the issue of wealthier churches contributing significant sums of money (and a significant proportion of their members offerings) to support work such as that carried out in priority areas parishes. There was a ready recognition of the need for this work, a concern that it should be encouraged and expanded and a willingness to support it. At the same time there were voices which indicated that those congregations which were significant net contributors to the Ministries and Mission Fund should have some kind of say in how their money was being spent. The Commission also heard a challenge to this approach on the grounds that, as one minister put it, once the money is in the plate it s the Lord s, not yours. That said the Commission readily affirms the importance of responsible stewardship in the use of the Church s centrally controlled budgets and the need to reassure the wider membership of the Church that such stewardship is exercised The Commission also noted the concerns relating to an ageing and declining membership being asked to contribute more and more to central funds against a background of desire to fund local outreach work, for example through the employment of a youth worker The discussion also included the topic of twinnings between congregations within the Church of Scotland. These enable a congregation to share at a most practical level in the Church s wider work. The Commission was told that when these work well they provide a valuable twoway flow of information and enrichment In the meeting at Gorbals the Minister of Gorbals Parish Church underlined the connections between inner city and outer suburb by stating that priority areas work is done on behalf of everybody. His congregation was

12 /12 doing work that neighbouring suburban congregations could not undertake. However, he readily acknowledged that without the support provided by such neighbouring congregations that work could not be delivered in the first place. 7.8 Visits to Caithness and Sutherland Bearing in mind the priority identified in its remit, reinforced in the consultation with Stewardship and Finance, the Commission decided to visit not only urban priority area parishes but also remote rural ones. Two days in April 2009 afforded members the opportunity of travelling around a number of parishes in Caithness and Sutherland While the geography was very different from the Glasgow visit similar issues arose, eg the same anxiety that the Commission had come to conduct some kind of viability audit with potential resource implications. More positively, there was evidence of congregations learning to depend less on ordained ministry and accept more in the way of parish responsibilities. This was perhaps inevitable given that in one charge a minister was responsible for a five-way linkage. The Presbytery provides training in the leadership of worship The Commission was also made aware of the difficulty in filling vacant charges and was led to reflect on the meaning of the congregation s right of call when parishes attracted few if any applicants. However, it was noted that attracting teachers and doctors is also difficult. In this connection reference was made to special arrangements which were in place to attract such professionals and it was noted that the Church makes similar provision, though only in respect of Shetland. These Shetland arrangements provide for five year contracts with additional assistance towards travel costs and re-location to the mainland at the end of the period The Commission was advised that Caithness Presbytery has the highest percentage of vacancies of any Presbytery. At the time of the visit it had three parish ministers and two parish assistants, one of whom was about to retire. There are a number of long-term locums and a reliance on ministers from beyond Scotland, eg Australia, New Zealand, Canada and South Africa One office-bearer observed that the Church was already withdrawing from Caithness in that ministers were not choosing to serve there The Commission also heard criticism of the fact that a deacon who was now authorised to conduct marriages was not permitted to celebrate the Sacraments. 7.9 Convention of Scottish Local Authorities (COSLA) The Commission is grateful to Mr Jon Harris of COSLA who accepted an invitation to attend its August 2009 meeting. He spoke to a Joint Action Plan recently adopted by the Scottish Government and COSLA which had been made available to members of the Commission. This addressed issues of community empowerment and detailed a variety of projects. Mr Harris suggested that, as the largest charitable organisation in Scotland, the Church should be key to the process of community support but observed that its profile was not as high as it might be due to the insularity of some congregations. On the other hand it was readily acknowledged that in some communities the Church is the only community agency remaining with its buildings the only community facility Scottish Council of Voluntary Organisations (SCVO) The Commission received a helpful paper from the Scottish Council of Voluntary Organisations (SCVO). This referred to the enormous historical contribution of the Church to the development of Scotland s voluntary sector and drew attention to the values of service to others, probity, financial donations in life and legacy, a commitment to education and personal development and service to those in need in their parishes. The paper acknowledged both the changing context in which the

13 /13 Church now operated and the changes in the structure of the Church itself with its diminishing membership and rationalisation of its agencies. Despite that the paper noted that there are many communities in which it is the churches which provide the social centre point for the whole community. Church halls in many cases serve also as village halls, and can transcend denominational boundaries, a process helped, paradoxically, by wider secularisation. The church hall provides facilities through all age groups and income bands for those who wish to take part in the wide gamut of social activity that adds value and real life to our communities The paper concluded: While the nature, size and governance of the parishes themselves may continue to evolve, and the nature of the social and human capital afforded by the Church to Scottish society is continually changing, it still has the capacity, the spiritual and moral commitment to serve that society, and in the process uphold the core values of Scottish civil society and the charitable and voluntary sector, that it has done so much to embed at the heart of our national life. It would be a matter of serious concern if there were to be any major or sudden retreat from the Church s ongoing ability to deliver highly valued physical and human capital in the service of the people of Scotland Finally, in this section the Commission shares two stories which it heard from ministers working in areas which rely heavily on the commitment to maintain a territorial ministry throughout Scotland. These are included with the permission of the ministers. Island of Coll: Argyll Situated West of Mull, 2 hours 40 minutes sailing from Oban (varies slightly depending on weather and ferry used), 3 sailings per week in winter; 1 sailing per day in summer, though on certain days there is a return visit to Coll on the way back from Tiree. Linked with Connel, on mainland, 5 miles North of Oban, where minister lives. Population of Island: 164: Membership of congregation: 15 Presbytery Plan calls for minister to spend 4 weeks a year on Coll. Weekly worship during the summer, taken by ministers who can use the manse for a holiday. Monthly worship during the winter. The Minister, the Rev George Cringles writes: The Basis of Linking with Connel requires that I visit the island and conduct worship there at least four times in the year. Depending on circumstances the nature of the services will vary. I try to include communion on two occasions (sometimes three) and also have a family service that will include the island Choir - the Coll Singers, and the children of the local primary school on special Sundays - eg harvest thanksgiving. I have made it my policy to try and visit the island for one of the main festivals every second year. So far this has included Easter, Harvest, Remembrance and Pentecost. I have yet to pluck up the courage to go over at Christmas! At other times I will visit for funerals and weddings or other pastoral needs as required. Funerals tend to be held on days when the ferry calls twice and take place in the two hours between the ferries so there is no need for an overnight stay. I also try to get over for the school end of term summer service. This is normally on a Thursday when the ferry goes on to Barra and I have six hours on the island between the boats. There is a manse on the island and I usually try to stay for a week at a time during which I will do as much visiting as I can fit in and also spend some time in the primary school. During the winter there is provision in the basis of linking for one service a month. This has not always been possible

14 /14 due to various factors - sometimes there are insufficient church folk on the island to have a service - I have been over in January and had a congregation of 3. Sometimes it is just difficult to find anyone to go over, and at other times the ferry gets disrupted by the weather. Two of the elders have undergone basic training in leading worship and they will readily conduct worship if no one else is available. Indeed they sometimes have more than one service in the winter months if there is sufficient demand. Provision is made in the basis for weekly worship between Easter and the end of September. This is normally provided by visiting preachers - ministers (quite a few who have retired), readers and lay people, who enjoy a holiday in the manse in exchange for the Sunday service (they are asked to make a small contribution towards the cost of heat and light etc). This system seems to work quite well. There are the regulars who like to return every year, and others who find that once is enough! It is usually easy enough to fill up the summer Sundays. It is Sundays at the beginning and the end of the season that always prove more difficult. It is a system which seems to be advantageous to all parties - the visitors enjoy a cheap holiday while the congregation doesn t have to worry about paying pulpit supply and travelling expenses, which they simply could not afford. Attendance at worship varies a great deal. They depend very much on visitors and holidaymakers in the summer to boost the congregation (which only consists of 15 members and a small number of adherents). Apart from my contact with the primary school there is no other children s work associated with the Church. The Kirk Session consists of three elders and there are two other Board Members. Average attendance is between 6-10 in the winter and in the summer, although there are exceptions such as Easter when numbers can reach as high as 65. We celebrated the centenary of the church building last year when we enjoyed two very well attended services on the Centenary Week-end. There is no other active church on the island. The Free Church is effectively closed and there are very few Free Kirk folk left. I am delighted to say that one of them has even been joining with us for worship. The Parish Church is therefore the only remaining source of Christian work, witness and worship on the island. I feel it is vital to do all we can to maintain that work and encourage the Lord s people in what is a far from easy situation. Glasgow: Gorbals Inner city, Priority Area parish to the immediate south of Glasgow city centre. Bounded by industrial estates to the east and west, by the M74 extension to the south and the River Clyde to the north. Population of parish: 9,000 (rising to 15,000 when regeneration master plan is complete). Membership of Congregation: 97 Presbytery plan shows Parish Minister and one other post, currently filled by Associate Minister. Worship on Sundays at 11 am. Midweek service suspended during transition to new building. The Minister, the Rev Ian Galloway writes: I understand the financial pressures being experienced by those congregations who are the net financial givers and appreciate that to give beyond the bounds of the parish substantially is costly in terms of what local mission can be pursued. However I also consider that supporting local mission in other, poorer, places is a high calling worthy of our financially strongest congregations. The return on such investment will sometimes be hard to determine, though I know that within Priority Areas a range of examples can be given that enable measurement in both financial and human terms. Of course Gorbals is the place I know best, and here we can point to Bridging the Gap 11 years on with a budget of 200k and making a measured and evaluated difference