Regional Comparative Research Project Receptive Ecumenism and the Local Church

Transcription

1 Regional Comparative Research Project Receptive Ecumenism and the Local Church Phase I: Initial Mapping Exercise Preliminary Report Edited by Paul D. Murray Marcus Pound

2 Contents Contents... 2 Contributors... 7 Research Team Personnel... 8 Introduction to the Regional Comparative Research Project in Receptive Ecumenism and the Local Church Paul D. Murray Background Mapping the Trajectories Section A: Governance and Finance A.1 Anglican Diocese of Durham & Anglican Diocese of Newcastle A.1.a History A.1.b Ecclesiology A.1.c Constitution A.1.d Demographics A.1.e Structure A.1.f Personnel A.1.g Regional: Committees and Structure A.1.h Intermediate: Committees and Structure A.1.i Congregational: Committees and Structure A.1.j Organisational Flowchart (Durham/Newcastle) A.1.k Regional Mission and Strategy A.1.l Intermediate: Mission and Strategy A.1.m Congregational: Mission and Strategy A.1.n Finance A.1.o Questions A.2. Assemblies of God A.2.a History A.2.b Ecclesiology A.2.c Constitution A.2.d Demographics A.2.e Structure A.2.f Personnel A.2.g Regional: Committees and Structure A.2.h Intermediate: Committees and Structure A.2.i Congregational: Committees and Structure A.2.j Organisational Flowchart A.2.k Regional: Mission and Strategy A.2.l Intermediate: Mission and Strategy A.2.m Congregational: Mission and Strategy A.2.n Finance A.2.o Question A.3 Roman Catholic Diocese of Hexham and Newcastle A.3.a History A.3.b Ecclesiology A.3.c Constitution

3 A.3.d Demographics A.3.e Structure A.3.f Personnel A.3.g Regional: Committees and Structure A.3.h Intermediate: Committees and Structure A.3.i Congregational: Committees and Structure A.3.j Organisational Flowchart A.3.k Regional: Mission and Strategy A.3.l Intermediate: Mission and Strategy A.3.m Congregational: Mission and Strategy A.3.n Finance A.3.o Questions A.4 The Methodist Church: Newcastle & Darlington A.4.a History A.4.b Ecclesiology A.4.c Constitution A.4.d Demographics A.4.e Structure A.4.f Personnel A.4.g Regional: Committees and Structure A.4.h Intermediate: Committees and Structure A.4.i Congregational: Committees and Structure A.4.j Organisational Flowchart A.4.k Regional: Mission and Strategy A.4.l Intermediate: Mission and Strategy A.4.m Congregational: Mission and Strategy A.4.n Finance A.4.o Questions A.5 Northern Baptist Association A.5.a History A.5.b Ecclesiology A.5.c Constitution A.5.d Demographics A.5.e Structure A.5.f Personnel A.5.g Regional: Committees and Structure A.5.h Intermediate: Committees and Structure A.5.i Congregational: Committees and Structure A.5.j Organisational Flowchart A.5.k Regional: Mission and Strategy A.5.l Intermediate: Committees and Structure A.5.m Congregational: Mission and Strategy A.5.n Finance A.5.o Questions A.6 Salvation Army: Northern Division

4 A.6.a History A.6.b Ecclesiology A.6.c Constitution A.6.d Demographics A.6.e Structure A.6.f Personnel A.6.g Regional: Committees and Structure A.6.h Intermediate: Committees and Structure A.6.i Congregational: Committees and Structure A.6.j Organisational Flowchart A.6.k Regional: Mission and Strategy A.6.l Intermediate: Committees and Structures A.6.m Congregational: Mission and Strategy A.6.n Finance A.6.o Questions A.7. United Reformed Church: Northern Synod A.7.a History A.7.b Ecclesiology A.7.c Constitution A.7.d Demographics A.7.e Structure A.7.f Personnel A.7.g Regional: Committees and Structure A.7.h Intermediate: Committees and Structure A.7.i Congregational: Committees and Structure A.7.j Organisational Flowchart A.7.k Regional: Mission and Strategy A.7.l Intermediate Mission and Strategy A.7.m Congregational: Mission and Strategy A.7.n Finance A.7.o Questions A.8 Autonomous Evangelical A.8.a History A.8.b Ecclesiology A.8.c Constitution A.8.d Demographics A.8.e Structure A.8.f Personnel A.8.g Regional: Committees and Structure A.8.h Intermediate: Committees and Structure A.8.i Congregational: Committees and Structures A.8.j Organisational Flowchart A.8.k Regional Mission and Strategy A.8.l Intermediate: Committees and Structure A.8.m Congregational: Mission and Strategy

5 A.8.n Finance A.8.o Questions A.9 Demographics: Comparative Bar charts of Denomination Data A.9.1 Population A.9.2 Average Weekly Attendance A.9.3 Membership A.9.4 National and Regional Comparative Charts A.10 Comparative Denominational Chart of Finances Section B: Leadership and Ministry B.1.a Ecclesiology B.1.b Leadership and Ministry B.1.c Ordained Local Ministry B.1.d Shared Local Ministry B.1.e. Anglican Authorised Lay Ministry B.1.f Continuing Ministerial Development/Education B.1.g Leadership and Ministry Flowchart B.2 Assemblies of God B.3. Roman Catholic B.3.a Ecclesiology B.3.b Leadership and Ministry B.3.c Lay ministry B.3.d Leadership and Ministry Flowchart B.4 Methodism B.4.a Ecclesiology B.4.b Leadership and Ministry B.4.c Leadership and Ministry Flowchart B.5 Northern Baptist Association B.5.a Ecclesiology B.5.b Leadership and Ministry B.5.c Leadership and Ministry Flowchart B.6 Salvation Army Northern Division B.6.a Ecclesiology B.6.b Leadership and Ministry B.7 United Reformed Church Northern Synod B.7.a Ecclesiology B.7.b Leadership and Ministry B.7.c Leadership and Ministry Flowchart B.8 Autonomous Evangelical Section C: Learning and Formation C.1 Anglican Dioceses: Durham and Newcastle C.1.a Theological Education and Initial Ministerial Training C.1.b The Lindisfarne Regional Training Partnership C.1.c Youth Work C.1.d Newcastle Cathedral C.1.e Durham Cathedral

6 C.1.f Cranmer Hall C.2 Assemblies of God C.3 Catholic Diocese of Hexham and Newcastle C.3.a Ecclesiological Background C.3.b Ushaw College C.4 Autonomous Evangelical C.5 Methodist Districts of Darlington and District of Newcastle C.5.a Discipleship C.5.b Local Preacher Training C.5.c Wesley Study Centre C.5.d Youth Work C.6 Northern Baptist Association C.6 The Salvation Army Northern Division C.7 United Reformed Church Northern Synod C.7.a Educational Provision C.7.b Training for Learning and Serving C.8 Education for Discipliship: Possible Case Studies Appendix I: Comparative statistics over time and Governance & Strategy definitions Appendix II: Governance & Finance Phase 1 Summary of key indicators Appendix III: Mapping of all the traditions The Anglican Church Durham Diocese Church The Anglican Church Newcastle Diocese Church Assemblies of God Roman Catholic Church: R.C. Diocese of Hexham and Newcastle Autonomous Evangelical Churches The Methodist Church Newcastle upon Tyne District The Northern Baptist Association The Salvation Army Northern Division Marcus Pound The URC Northern Synod Bibliography

7 Contributors Prof. Jeff Astley is Honorary Professor of Practical Theology, Durham University and Director of the North of England Institute for Christian Education (NEICE) Rev. John Claydon is the Regional Minister (Pastoral) for the Northern Baptist Association, and has acted in the Chair of North East Christian Churches Together. Revd Neil Cockling has been Ecumenical Advisor for the Newcastle upon Tyne District of the Methodist Church since After training ecumenically at The Queen's College at Birmingham, he worked as a Circuit Minister for twenty years in Dover, Newcastle upon Tyne, and Prudhoe (Northumberland). He is currently the District Development Enabler for the Newcastle District, serves on the national Faith and Order Committee, and is undertaking doctoral research at Durham University in the area of church leadership and oversight. Rev. John Durell Clerk and Ecumenical Officer to the Northern Synod of the United Reformed Church. Cliff Henderson is a pastor and member of the Assemblies of God regional Leadership Team. Prof. Geoff Moore teaches business ethics and corporate responsibility to undergraduate and postgraduate students as well as research ethics to DBA students. His areas of interest include business ethics/corporate social responsibility and Fair Trade. Geoff is a founding member of the UK Association of European Business Ethics Network (EBEN-UK) and was Chair from 2002 to As well as a being a member of the European Business Ethics Network, Geoff is also a member of the Society for Business Ethics (USA) and of the International Society of Business, Economics and Ethics (ISBEE) where he is a member of the Executive Committee. He is a member of the Editorial Boards of Business Ethics Quarterly, Journal of Business Ethics, and Business Ethics: A European Review. Prof. Paul D. Murray is the Director of the Centre for Catholic Studies and the Director of the Durham Catholic Learning and Receptive Ecumenism Research Project. Dr Marcus Pound is Research Fellow in Catholic Studies, Assistant Director of the Centre for Catholic Studies, Durham University, and Secretary to the Project in Receptive Ecumenism Dave Parry is a pastor and member of the Assemblies of God regional Leadership Team. Captain Russell Tucker is the Corps Officer, Sherburn Hill. 7

8 Governance and Finance Research Team Research Team Personnel Captain Ray Begley (Divisional Director of Evangelism for the Salvation Army, Northern Division); Jacqui Chapman (independent researcher); Rev. John Claydon (Regional Minister (Pastoral) for the Northern Baptist Association, Chair of NECCT), as Analyst/Author; Rev. Neil Cockling (Ecumenical Officer for the Newcastle District of the Methodist Church), as Analyst/Author; Rev. John Durell (Clerk and Ecumenical Officer to the Northern Synod of the United Reformed Church), as Analyst/Author; Dr Mathew Guest (Lecturer in the Sociology of Religion, Department of Theology and Religion), as Core Advisor (Methodology); Dr Charlotte Hardman (Senior Lecturer in the Anthropology of Religion, Department of Theology and Religion), as Core Advisor (Methodology); Rev. Prof. Peter Johnson (Professor Emeritus of Business Economics, Durham Business School), as Team Advisor (Finance); Prof. Geoff Moore (Professor of Business Ethics, Durham Business School), Team Leader and Analyst/Author; Prof. Paul D. Murray (Senior Lecturer in Systematic Theology, Department of Theology and Religion and Director of the Durham Centre for Catholic Studies), Project Director and Analyst/Author; Dr Marcus Pound (Research Fellow in Catholic Studies, Department of Theology and Religion), as Team Secretary and Analyst/Author; Mr Gerry Rafferty (Chartered Public Finance Accountant, Treasurer of NECCT/CRC) as Analyst; Rt Rev. Paul Mrs Kathleen Smith (Financial Secretary to the Catholic Diocese of Hexham & Newcastle), as Team Advisor; Richardson (Assistant Bishop of Newcastle), as Advisor; Captain Russell Tucker (Corps Officer at Sherburn Hill, Durham). Learning and Formation Research Team Prof. Jeff Astley (Honorary Professor of Practical Theology, Durham University and Director of the North of England Institute for Christian Education), as Team Leader and Analyst/Author; Dr Mathew Guest (Lecturer in the Sociology of Religion, Department of Theology and Religion), as Core Advisor (Methodology); Dr Charlotte Hardman (Senior Lecturer in the Anthropology of Religion, Department of Theology and Religion), as Core Advisor (Methodology); Mrs Andrea Murray (Human Geographer and Ecumenical Officer for the Roman Catholic Diocese of Hexham and Newcastle), as Analyst/Author/Advisor; Dr Paul D. Murray (Senior Lecturer in Systematic Theology, Department of Theology and Religion and Director of the Durham Research Centre for Catholic Studies), as Project Director and Analyst/Author; Rev. Dr David Peel (Education and Training Officer, URC Northern Synod), as Analyst/Author; Dr Marcus Pound (Research Fellow in Catholic Studies, Department of Theology and Religion), as Team Secretary and Analyst/Author; 8

9 Rev. Dr Peter Robinson (Chair of the Theological Education and Initial Ministerial Training Task Group for the Diocese of Newcastle), as Team Advisor; Captain Russell Tucker (Northern Division of the Salvation Army), as Analyst/Advisor; Rev. Dr Roger Walton (Director of the Wesley Study Centre, St John s College, Durham), as Analyst/Author. Leadership and Ministry Research Team Major Ray Begley (Divisional Director of Evangelism, Northern Division of the Salvation Army), as Analyst/Advisor; Dr Jocelyn Bryan (Foundation Tutor and Acting Director, Wesley Study Centre, Durham), as Analyst/Author; Rev. Canon Richard Bryant (Director of the Local Ordained Ministry and Reader Training Schemes for the Diocese of Newcastle), as Analyst/Author; Rev. Canon Dr Stephen Cherry (Director of Ministry, Council for Ministry, Diocese of Durham), as Team Advisor; Dr Mathew Guest (Lecturer in the Sociology of Religion, Department of Theology and Religion), as Core Advisor (Methodology); Dr Charlotte Hardman (Senior Lecturer in the Anthropology of Religion, Department of Theology and Religion), as Core Advisor (Methodology); Rev. Dr Judy Hirst (Local Ministry Advisor, Diocese of Durham and Diocese of Newcastle), as Team Advisor; Dr Paul D. Murray (Senior Lecturer in Systematic Theology, Department of Theology and Religion and Director of the Durham Research Centre for Catholic Studies), as Project Director and Analyst/Author; Dr Marcus Pound (Research Fellow in Catholic Studies, Department of Theology and Religion), as Team Secretary and Analyst/Author; Prof. Tom Redman (Professor of Human Resource Management, Durham Business School), as Team Leader and Analyst/Author; Paul Southgate (Chief Officer of the Churches Regional Commission in the North East), as Analyst/Advisor; Rev. Dr Gavin Wakefield (Programme Director for the MA in Theology and Ministry, Cranmer Hall, St John s College, Durham), as Team Leader and Analyst/Author. 9

10 Introduction to the Regional Comparative Research Project in Receptive Ecumenism and the Local Church Paul D. Murray Background This preliminary report is the result of the first phase of the work carried out by the regional comparative research project in Receptive Ecumenism and the Local Church that has been running in the North East of England since At the heart of Receptive Ecumenism is the principle that further ecumenical progress will become possible if and only if rather than asking the typical question as to what other traditions might need to learn from us, each tradition instead takes the creative step of rigorously exploring what it needs to learn and can learn (or receive ) with integrity from its others. The conviction is that if all were acting upon this principle then change would happen on many fronts, albeit somewhat unpredictably. Hence Receptive Ecumenism takes seriously both the realities of the contemporary ecumenical context and the abiding need for the Christian churches to walk the way of conversion towards more visible structural and sacramental unity. The basic aim of this particular project is to examine how the respective sticking points in the organisational and ecclesial cultures of the churches of the North East of England (the North East ) might be creatively helped and developed by learning, or receiving, from each other s best practice. The report covers the Christian denominations in the North East, not comprehensively but within the resources of the project and in relation to those denominations or groupings that have generously agreed to participate in the project. They include: Anglican Diocese of Durham Anglican Diocese of Newcastle Assemblies of God, Northumbria Roman Catholic Diocese of Hexham and Newcastle Methodist District of Newcastle Methodist District of Darlington Northern Baptist Association Salvation Army, Northern Division United Reformed Church Northern Synod Autonomous Evangelical Churches. As the above list makes clear, this project takes ecumenism to a new level. Although ecumenism traditionally concerns the inter-denominational, this project is also intradenominational, taking into account the different structural, governmental, and financial 10

11 policies within distinct regional groupings of the same denomination. For example, included in this study are both the Anglican Diocese of Durham and the Anglican Diocese of Newcastle, and similarly the Methodist District of Darlington and the Methodist District of Newcastle. Mapping the Trajectories The Project unfolds along three key trajectories of research, each with its own research team, working in a co-ordinated yet relatively distinct fashion, and represented in this document by three individual reports. These trajectories and related research teams have become referred to as: Governance & Finance Learning & Formation Leadership & Ministry Governance & Finance asks directly after the organisational cultures and systems of authority, accountability, strategic planning and finance operative in each tradition. Leadership & Ministry asks after how these organisational cultures and systems are administered and shaped by the cultures and practices of leadership in these traditions. Learning & Formation asks how the respective cultures and identities of the churches are nurtured, transmitted and shaped through the habits, practices, processes and programs operative at various levels. Together they ask: what are the organisational patterns reflected in the formation of church? How do those structures promote or impede Christian identity or certain styles of ministry? And what are the positive and negative aspects of the various models in relation to formation? While this preliminary report, deriving from an initial mapping exercise, does not claim to answer such questions in full, it does lay the groundwork for exploring more adequately the questions by establishing a framework for their rigorous comparative study. The overall Regional project in Receptive Ecumenism and the Local Church is conceived in four broad phases. Phase I involves a detailed mapping of what is at least in theory, is currently happening in each of the participant traditions relevant to the three trajectories (Governance and Finance, Learning and Formation, Ministry and Leadership), and relevant also to the congregational, intermediate, and regional level of denominational organisation. Governance & Finance maps out the organisational structures of the churches and their finances and governance at the various levels. 11

12 Learning & Formation gives a general survey of extant learning experiences of lay church members that are variously described as adult Christian education and Education for Discipleship. Leadership & Ministry maps out the various types and levels of ministries and leadership roles, as well as the various routes to ministry, as they pertain to the denominations. Together, these reports provide the groundwork for subsequent Phases by highlighting not only the forms involved, and practices undertaken, but also the issues that arise, and possible empirical case studies. Phase II and III are conceived of as the empirical parts of the project, exploring how these structures and issues work out in practice and where the points of ability, dysfunction and, therefore potential receptive learning can be found to lie. Phase II is specifically concerned to test after the accuracy of the initial Phase I mapping exercises (conducted on the basis of extant documentation and initial conversation) through conducting a series of closer empirical data gathering exercising. Each research trajectory employs its own specific methodology. For Governance & Finance this is principally qualitative methods, through the use of formal structured interview questions. For its part, Leadership & Ministry employs a questionnaire yielding quantitative data. In turn, Learning and Formation employs a qualitative listening audit. Hence included in these Phase I reports are the empirical apparatus for Phase II. For example, the Governance & Finance Report includes the formal interview questions, whilst Leadership & Ministry includes the draft questionnaire and rationale. Phase III will follow on directly from Phase II by pursuing a series of focused case studies that will integrate the concerns of all three research teams; case studies such as examinations of how each of the denominational groupings are handling, at congregational level, the declining members of ordained/authenticated ministries. Phase IV will be the phase of dissemination, application, and it is hoped reception. It is the overall hope of this Phase I report to set the foundation for a project that will lead to significant fresh knowledge and understanding in the fields of ecclesiology, ecumenism, practical theology, the sociology and anthropology of religion, and in organisational studies and the study of human resources and finance more generally. Ecclesiastically the hope is that the project will: a) issue in the identification of a range of well thought-through and tested specific practical proposals for real receptive learning within the participant traditions that would enable each of them with integrity to live their respective callings and mission more fruitfully; b) provide a thoroughly researched framework against which to assess how the various traditions might most effectively work together; c) provide a much-needed and highly significant model of good practice by demonstrating a particular, creative way of living the contemporary ecumenical challenge that can be offered to the wider church, nationally and internationally. 12

13 Section A: Governance and Finance Marcus Pound This section is the result of the Phase I work carried out by the Governance & Finance Team within the regional comparative research project Receptive Ecumenism and the Local Church. The document maps out the regional, intermediate, and congregational structures of the various denominations of the North East of England on the basis of extant documentation and informal interviews. It is not a comprehensive record of all the denominations of the North East but, within the resources of the project, of those who have been willing to contribute, either through a direct representative sitting on the Governance & Finance research team and/or through help given in sourcing relevant documents and associated interviews. The aims of the report are: 1) to map out the organisational structures and strategies of the denominations with reference to the formal documentation given; 2) to identify where further research is needed and particular case studies which may be taken up in Phases I and II as part of a more detailed and empirically based study; 3) to provide the basis of comparison in Phase II between the formal documentation pertaining to the denominations respective self-descriptions of their organisational and financial cultures, and the empirical data. In short, does the actual practice reflect the documented position? It is not the intent of this document to answer such questions, but to provide the initial groundwork (Phase I) in relation to which such questions may be asked intelligibly. This has been undertaken through a series of informal conversations with key members of the denominations involved, both clergy and lay workers, and through reviewing the formal documentation provided by the denominations (e.g. statutory law, mission documents, year books, relevant authoritative national and international reference points etc.). This section proceeds by discussing each participating denominational relative to the following headings: a) history; b) ecclesiology; c) constitution; d) demographics; e) basic structure; f) personnel; g) regional committees and structures; h) intermediate committees and structures; i) congregational committees and structures; j) organisational flowcharts; k) regional mission and strategy; l) intermediate mission and strategy; m) congregational mission and strategy; n) finance; o) Questions. Summary of key issues arising from Phase 1 to be explored within each of the churches. These issues are to be explored further at regional, intermediate and congregational level as appropriate: 1. Do governance arrangements work well? Is flexibility inhibited or enabled? How well does the centralisation / decentralisation issue get resolved? Where does decisionmaking power actually lie and how well-distributed is it? Is there a relationship between the degree of autocracy and the governance arrangements? Do people in positions of governance see their role as spiritual leadership or church management? 2. Is the mission / strategy of the church effective and how well is it linked at the different levels? 13

14 3. What are the cultural and theological barriers and access points for women in matters of governance and mission / strategy? 4. What is the relationship between governance and mission / strategy? Is the church stronger on governance or mission / strategy? 5. How is the financial situation being handled (particularly where the church is running a deficit), and is the financial situation driving the mission / strategy? 6. What are the tensions between civil and church law and what impact are they having on governance and / or mission / strategy? 7. To what extent and how does the institutionalisation of the church affect the practice of faith? 14

15 A.1 Anglican Diocese of Durham & Anglican Diocese of Newcastle Geoff Moore A.1.a History In one sense the roots of the Church of England, (and certainly of the Church in England) go back to the time of the Roman Empire when Catholic Christianity first came to the shores of what was then the Roman province of Britain. At the Reformation the larger part of the English church broke with Rome, to become the State Church thereby rejecting papal authority and aspects of doctrine. While the religious settlements that eventually emerged retained a significant amount of continuity with the church of the Patristic and Medieval periods in terms of its use of the Catholic creeds, its pattern of ministry, its buildings and aspects of its liturgy, it also embodied Protestant insights which further shaped its theology and liturgy. Anglican Diocese of Durham The Diocese of Durham takes its roots from the Diocese of Lindisfarne, established by Saint Aidan around 635AD. The Diocese of Durham was created in 995AD to replace the Diocese of Lindisfarne. In 1882 it was further reduced when the part north of the River Tyne became the Diocese of Newcastle. The seat of the Bishop of Durham is the fourth most significant in the Church of England hierarchy. 1 Anglican Diocese of Newcastle The Diocese of Newcastle came into being on May 23, 1882, and was one of four created by the Bishoprics Act 1878 to accommodate the industrialization of Newcastle and its surrounding area, and its expanding population. The area of the diocese was taken from the part of the Diocese of Durham which was north of the River Tyne. A.1.b Ecclesiology Whilst Anglicans stress their continuity with the early Catholic and apostolic creeds, Anglican ecclesiology is the site where Anglicans articulate their difference. The Anglican Communion is not a global church. It has no central governing authority or unified canon law. Rather it is a family of churches which are self-governing. It is worth noting, that the only formal exercise of primatial power that the Archbishop of Canterbury has is precisely as convener of the Lambeth Conference. He is devoid of juridical power, occupying a position more akin to a presidency. He has the power to convene the consultative instrument of the communion only. Hence, no single Anglican church can claim to be the definitive expression of Anglicanism. At the same time it is united, both through the instruments of communion (e.g. the Lambeth Conference) as well as a common tradition expressed liturgically, spiritually, and theologically. 1 Taken from the CofE website: (last accessed 7 July 2008). 15

16 A.1.c Constitution Anglican Diocese of Durham The Diocese of Durham is governed by Standing Orders approved in 1970 and subsequent amendments, and its statutory governing body is the Diocesan Synod. Durham Diocesan Board of Finance (Durham DBF) was incorporated in 1923 as a charitable company 2 limited by guarantee, and was formed to manage the financial affairs and hold the assets of the Diocese. 3 The objectives and aims of the charity are in general terms to promote and assist the work and purposes of the Church of England, and more particularly, to hold real and personal property for purposes connected with the Church of England, and to transact business between the Church of England and the Diocese. Anglican Diocese of Newcastle The Diocese of Newcastle s statutory governing body is the Diocesan Synod. The Newcastle Diocesan Board of Finance (Newcastle DBF) which was incorporated in 1960 with amendments in 1970 and 2003 is a charitable company limited by guarantee, formed to manage the financial affairs and hold the assets of the Diocese. 4 The objectives and aims of the charity are as above. A.1.d Demographics Anglican Diocese of Durham The Diocese of Durham is bounded in part by the River Tyne in the north, the Tees in the south, and stretches from the North Sea coast to the top of the Pennines. The population in 2006 was 1,455,000 5 in an area of 987 miles squared/1588 squared kilometres. The total of all parochial church electoral rolls was 23,500 in The proportion of the population on the electoral roll of an Anglican church, based on 2006 figures, was 16%. The graph below (figure 1) gives a partial historical analysis. 2 Company Registration No ; Charity No Durham DBF Report and Financial Statements, 2007, Durham Diocese, pp Memorandum and Articles of Association, Newcastle Diocesan Board of Finance Ltd. Charity No Church Statistics (last accessed 27 November 2008). Statistics based on mid-year estimates. Figures from the Diocesan Directory show a population of 1,461,216, a marginal increase. An internal document (Durham Diocese statistical overview) shows a population of 1,439,039 at March 2008, a marginal decrease. 16

17 Figure 1: Total parochial church electoral role: Durham 6 Average weekly attendance (adults, children and young people), shown below and calculated typically from a four week count in October, and shows a rise from 22,900 in 2004 to 23,200 in a fall to 20,800 in 2006 and subsequent rise to in Figure 2: Average weekly attendance: Durham Anglican Diocese of Newcastle The Diocese of Newcastle is bounded in part by the River Tyne in the south, the Scottish border in the north, with the North Sea coast forming its eastern boundary, and Hexham and Bellingham, its western boundary, taking in, therefore, the area of Northumberland, Newcastle, North Tyneside and a small area of East Cumbria. The population in 2006 was 778,000 9 in an area of 2,110 square miles/3395 square kilometres. The total of all parochial church electoral rolls was 17,000 in 2006, 10 the graph below (figure 2) gives a partial 6 Church of England Statistics: 7 Church Statistics at a Glance, 2005/6, p Durham Attendance Statistics, 2006, Durham of Diocese. 9 Church Statistics Church of England Statistics: 10 Ibid 17

18 historical analysis, showing small recent growth. 11 The proportion of the population on the electoral roll of an Anglican church, based on 2005 figures is 2.1%. Figure 3: Total parochial church electoral role: Newcastle 12 Average weekly attendance (adults, children and young people), calculated typically from a four week count in October, show a rise from 14,400 in 2004 to 15,600 in 2005, but a drop to 15,200 in 2006 and further decline to 14,900 in The comparative graph below (figure 3) gives a partial historical analysis of the two dioceses in regard to the electoral roll. Figure 4: Average weekly attendance: Newcastle Ibid. 12 Church of England Statistics: 13 Church of England Statistics: 14 Church of England Statistics: 18

19 Figure 5: Electoral Role: Comparative Chart A.1.e Structure The individual unit of the Anglican Church is the parish church, or in some cases churches. These are grouped together to form deaneries, and further collated into archdeaconries. The deaneries form the main intermediate tier between Diocese and parish. Modern Anglicanism is both Episcopal and synodical in its governance. Synodical government reached the Church of England in 1969, finally being expressed in the establishment of the General Synod in Parochial church councils are the local form of church government, sharing responsibility with the incumbent and church warden, including building, finance, worship and mission. All parishes have elected lay persons on the Deanery Synod. Anglican Diocese of Durham According to The Summary of Diocesan Statistics 2006/07 the Diocese of Durham has 230 parishes, with 285 churches, and 187 Benefices. Parishes are grouped into 16 deaneries which in turn are further collated into three archdeaconries (Durham, Auckland and Sunderland), of which the 16 deaneries are divided five, five and six respectively. 15 Anglican Diocese of Newcastle According to The Summary of Diocesan Statistics 2006/07, the Diocese of Newcastle has 241 churches in 172 parishes and 135 benefices. Parishes are grouped into 12 deaneries which are brought together in two archdeaconries (Lindisfarne and Northumberland) of seven and five respectively The Summary of Diocesan Statistics 2006/07. An analysis of the Diocesan Directory for produced figures of 275 Churches and 173 Benefices. An internal document shows 278 Church Buildings as at March The discrepancies have not been investigated. 16 The Summary of Diocesan Statistics 2006/07. Newcastle DBF Financial Statements 2007, lists 240 churches in 179 parishes and 128 benefices. The discrepancies have not been investigated.. 19

20 A.1.f Personnel Anglican Diocese of Durham The Bishop of Durham and the Suffragan Bishop of Jarrow are the two substantive Bishops, but there are in addition two honorary assistant Bishops. There are three Archdeacons, sometimes referred to as the eyes and ears of the Bishop, and 16 Area Deans. Full time stipendiary diocesan clergy for 2007 (i.e. ministers who were working within the Diocesan framework as at 31st December 2007) were 192 (154 men / 38 women) a reduction from 203 in 2005 (166 men /37 women). 17 Part-time stipendiary: 9 (7 men/2 women); nonstipendiary 48 (25 men/23 women); Ordained Local Ministers: 2 (2 men), making a total of clergy of 251 (188 men/63 women). 18 In addition, there were 145 Licensed Readers (62 men / 83 women), three Church Army lay evangelists (1 / 2) in , and 14 Authorised Pastoral Assistants. 20 Anglican Diocese of Newcastle The Bishop of Newcastle and the Assistant Bishop of Newcastle are the two substantive Bishops, but there are in addition three Honorary Assistant Bishops. There are two Archdeacons and 12 Area Deans. Full-time stipendiary Diocesan clergy for 2007 (i.e. ministers who were working within the Diocesan framework as at 31st December 2007) were 138 (109 men/29 women) a small decrease from 139 in 2005 (111 men / 28 women). 21 Part-time stipendiary: 3 (1 man/2 women); non-stipendiary 32 (13 men/19 women); Ordained Local Ministers: 16 (10 men/6 women), making a total of clergy of 189 (133 men/56 women). 22 A.1.g Regional: Committees and Structure Anglican Diocese of Durham The key committees at Diocesan level are as follows, beginning with the Diocesan Synod. The Durham Diocesan Synod meets twice per year 23 and, for , the membership of the Diocesan Synod consists of Bishops (4); Ex-officio clergy (11); Elected clergy (67); Exofficio laity (8); Elected laity, (69); giving a total of 159 from a possible The functions of diocesan synods are laid down in the Synodical Government Measure 1969: a) to consider matters concerning the Church of England and to make provision for such matters in relation to their diocese, and to consider and express their opinion on any matters of religious or public interest; b) to advise the bishop on any matters on which he may consult the synod; 17 Church Statistics at a Glance, 2005/6, p Church Statistics, Ibid., p Diocesan Directory for , Durham Diocese. 21 Church Statistics at a Glance, 2005/6, p Church Statistics, Annual Report 2007, Durham Diocese, p Membership of Diocesan Synod plus other Boards, Councils and Committees, , Durham Diocese, pp

21 c) to consider and express their opinion on any matters referred to them by the General Synod, and in particular to approve or disapprove provisions referred to them by the General Synod under Article 8 of the Constitution: Provided that the functions referred to in paragraph a) hereof shall not include the issue of any statement purporting to declare the doctrine of the Church [of England] on any question. It shall be the duty of the bishop to consult with the diocesan synod on matters of general concern and importance to the diocese. Bishop s Council: The aim of the Bishop s Council is to co-ordinate the life and work of the Diocese in support of the mission of the Church, in accordance with the priorities set by the Bishop and the Diocesan Synod. The Council works with the Bishop to develop policies and programmes and to co-ordinate the work of Boards, Councils and Committees. It is the Standing Committee of the Diocesan Synod. 25 The Annual Report of the Diocese for 2007 also refers to development of the Bishop s Council s role in 2007 as the strategic heart of the diocese, and has established among other task groups one called 2020 to look at what sort of church is envisaged by that date. 26 The Council met nine times in 2007 and has exofficio membership of two bishops, five clergy and two laity, with three elected clergy and six laity total 18. Bishop s Staff Team: This is an informal group supporting, working with and advising the Diocesan Bishop. It comprises the Diocesan and Suffragan Bishops, the three Archdeacons, the Dean of Durham, the Women s Adviser in Ministry, the Bishop s Senior Chaplain and the Diocesan Secretary. It meets monthly. Board of Education: This is a statutory body established by the Diocesan Boards of Education Measure There is a belief that parishes and church schools jointly stand at the centre of the church s mission to the nation. 27 The aim of the Board of Education is to ensure young people in Durham Diocese are able to grow in their relationship with Christ and are supported and encouraged in their engagement with God s mission as a full part of God s church. 28 The Board is chaired by the Archdeacon of Sunderland, has three elected clergy and three elected lay members, plus eight other appointed, nominated or co-opted members total 15. Board of Finance: As noted above, the Board of Finance the formal legal vehicle for the Diocese. It employs the lay staff of the Diocese. The Board is the financial adviser and executive of the Diocesan Synod; it is responsible for the collection, custody, disbursement and account of the Synod s funds and the employment of all persons in receipt of salaries 25 Growing the Kingdom. Diocesan Structures for Mission and Ministry, Autumn 2006, Durham Diocese, p Annual Report 2007, Durham Diocese, p Ibid., p Growing the Kingdom, Durham Diocese, p

22 paid directly from those funds. 29 The Board is chaired by one of the nominated members and has the Diocesan and Suffragan Bishops, three Archdeacons, and the Chairs of the Houses of Clergy and Laity of the Diocesan Synod as ex-officio members, 16 elected deanery representatives and up to two other members nominated by the Bishop total 25 provided that the Bishop s Council may nominate such other members as will ensure a majority of the Board are lay people. 30 Council for Ministry: The aim of the Council for Ministry is to enable God s faithful people in their vocation and ministry to serve God in holiness and truth. 31 It is responsible for the local selection, training and development of ordained and lay ministers, for enriching discipleship and for local church development through Shared Ministry parishes and Shared Ministry Development Teams. The Council s membership is six elected clergy, six elected lay and three appointed / co-opted members including the Chair who is appointed by the Bishop of Durham total Council for Mission: The Council for Mission is responsible to the Diocesan Synod for encouraging and co-ordinating [the Five Marks of Mission] across the Diocese, in deaneries, in parishes, in individual lives, and in the communities to which we belong. 33 The Council s membership consists of six elected clergy and six elected lay members, and three appointed or co-opted members one of whom (currently an Archdeacon) is chair total Diocesan Pastoral Committee: The Diocesan Pastoral Committee considers proposals for pastoral reorganisation such as redundancy of churches, and unification of benefices. In 2007 each deanery was asked to establish a deanery pastoral committee to consider how best to deal with issues of mission, ministry, buildings and finance (see further below). 35 The Committee s membership consists of the Diocesan Bishop (Chair, if he so desires), the Suffragan Bishop, three Archdeacons (Archdeacon of Durham presently serves as Chair), three other appointed members, all ex-officio, sixteen elected deanery representatives total 24 with the option for the Bishop s Council to appoint additional clerical or lay members to achieve balance. 36 Anglican Diocese of Newcastle The Diocese of Newcastle reviewed its decision-making structures in 2003, reducing the number of standing committees and introducing the concept of task groups (time bound) for all other work in the Diocese. All task groups were to demonstrate the widest possible participation of people in the parishes. 37 The key decision-making bodies are as follows: 29 Durham DBF Report and Financial Statements, 2007, p Membership of Diocesan Synod plus other Boards, Councils and Committees, , p Growing the Kingdom, p Membership of Diocesan Synod plus other Boards, Councils and Committees, , p Growing the Kingdom, p. 3. The Five Marks of Mission are covered further below. 34 Membership of Diocesan Synod plus other Boards, Councils and Committees, , p Annual Report 2007, p Membership of Diocesan Synod plus other Boards, Councils and Committees, , p Decision Making Review, Diocese of Newcastle,

23 Diocesan Synod: The Newcastle Diocesan Synod meets twice times per year. Its purpose is to agree priorities for the diocese s work in any one year and the resources to deliver them. Its membership should not exceed Bishop s Council: The Bishop s Council s job is to ensure that the whole works effectively, to develop policy under the broad direction of the Synod and the Bishop and take a strategic overview of the Diocese, deciding priorities. 39 In practice, the Bishop s Council also acts as the Board of Finance, although this retains its separate legal status (see below). The Council also deals with strategic matters related to the work of the Pastoral Committee (also see below). Board of Finance: As noted above, the Board of Finance is the formal legal vehicle for the Diocese, being a charitable company limited by guarantee. It employs the lay staff of the Diocese. It receives voluntary contributions from the parishes and it manages its assets on behalf of the Diocese and the parishes. 40 Diocesan Pastoral Committee: The Pastoral Committee is constituted under the Pastoral Measure 1983, to keep the arrangements of pastoral care under review. Suggestions for change may come from the parishes, the Bishop, the Deanery or the Committee itself. The Committee consults with interested parties and when sufficient consultation has taken place it makes a recommendation to the Bishop who in turn may adopt and forward the recommendation via the Church Commissioners for eventual confirmation as a Pastoral Scheme by Order of Her Majesty in Council. 41 In practice, the Pastoral Committee deals with day-to-day issues while general policy in this area is the responsibility of the Bishop s Council (see above). Diocesan Education Board: This is a statutory body established by the Diocesan Boards of Education Measure The Diocesan Education Board [should revise] its work to concentrate on the statutory work with schools. It will be expected to meet the criteria set down for Task Groups as a means of aligning its work with broader diocesan policy, and of keeping Bishop s Council in touch with this area of work Ibid., pp Ibid., p Newcastle DBF Financial statements 2007, Diocese of Newcastle, p (last accessed 4/6/08). 42 Ibid., p

24 A.1.h Intermediate: Committees and Structure Anglican Diocese of Durham The 16 deaneries, each with its Area Dean, form the intermediate layer between Diocese and parishes. Each deanery has a Deanery Synod whose function is laid down in the Synodical Government Measure The functions of a deanery synod are: a) to consider matters concerning the Church of England and to make provision for such matters in relation to their deanery, and to consider and express their opinion on any other matters of religious or public interest; b) to bring together the views of the parishes of the deanery on common problems, to discuss and formulate common policies on those problems, to foster a sense of community and interdependence among those parishes, and generally to promote in the deanery the whole mission of the church, pastoral, evangelistic, social and ecumenical; c) to make known and so far as appropriate put into effect any provision made by the diocesan synod; d) to consider the business of the diocesan synod, and particularly any matters referred to that synod by the General Synod, and to sound parochial opinion whenever they are required or consider it appropriate to do so; e) to raise such matters as the deanery synod consider appropriate with the diocesan synod. Deanery synods consist of a house of clergy and a house of laity to include all clergy beneficed or licensed to any parish in the deanery and in which all parishes have representatives. 43 Anglican Diocese of Newcastle Newcastle has 12 deaneries, each with its Area Dean, and functions as above. A.1.i Congregational: Committees and Structure Anglican Diocese of Durham The legal body at the parish level is the Parochial Church Council (PCC). Durham Diocesan Board of Finance is the custodian trustee in relation to PCC property, but has no control over PCCs, which are independent charities 44 (though apparently not separately registered). The following is taken from the PCC (Powers) Measure 1956 (as amended) and is an extract of the key points: 1. It shall be the duty of the minister and the PCC to consult together on matters of general concern and importance to the parish. 2. The functions of PCCs shall include: 43 Church Representation Rules, 2006, (London: Church House Publishing, 2006), pp Durham DBF Report and Financial Statements, 2007, p

25 a. co-operation with the minister in promoting in the parish the whole mission of the church, pastoral, evangelistic, social and ecumenical; b. the consideration and discussion of matters concerning the church of England or any other matters of religious or public interest, but not the declaration of the doctrine of the church on any question; c. making known or putting into effect any provision made by the Diocesan Synod or the Deanery Synod, but without prejudice to the powers of the council on any particular matter; d. giving advice to the Diocesan Synod and the Deanery Synod on any matter referred to the council; e. raising such matters as the council consider appropriate with the Diocesan Synod or Deanery Synod. 3. In the exercise of its functions the PCC shall take into consideration any expression of opinion by any parochial church meeting. 4. The PCC of each parish shall have powers duties and liabilities with respect to: a. the financial affairs of the church including the collection and administration of all moneys raised for church purposes and the keeping of accounts in relation to such affairs and moneys; b. the care maintenance preservation and insurance of the fabric of the church and the goods and ornaments thereof; c. the care and maintenance of the churchyard, and the power of giving a certificate under the provisions of section 18 of the Burial Act 1855; d. the power to acquire (whether by way of gift or otherwise) any property, real or personal i. for any ecclesiastical purpose affecting the parish or any part thereof; ii. for any purpose in connection with schemes (hereinafter called educational schemes ) for providing facilities for the spiritual moral and physical training of persons residing in or near the parish. Anglican Diocese of Newcastle As above. The Newcastle Diocesan Society, a company limited by guarantee and a registered charity, ( empowered to hold real and personal property for purposes connected with the Church of England ), 45 is similarly the custodian trustee in relation to PCC property. 45 Newcastle DBF Financial Statements 2007, p

26 A.1.j Organisational Flowchart (Durham) 26

27 Organisational Flowchart (Newcastle) 27

28 A.1.k Regional Mission and Strategy Anglican Diocese of Durham The Diocesan Development Programme entitled Growing the Kingdom was presented to Diocesan Synod in May In the background section it was stated that the programme should give shape and coherence to the contemporary mission of the Diocese and be a rolling Development Programme, adjusting to new demands and opportunities year on year. 46 A section on theology was followed by a section on Values within which the Mission was identified as being one which: implements the achievement of Jesus and anticipates the final coming of his kingdom on earth as it is in heaven becomes a way of life, sharing in the overflowing love of God for his creation remains deeply loyal to the faith of the church and the call of God Is expressed in the five marks of mission : - to proclaim the Good News of the kingdom - to teach, baptize and nurture new believers - to respond to human need by loving service - to seek to transform unjust structures in society - to strive to safeguard the integrity of creation, and sustain and renew the life of the earth Five building blocks were identified, presented in a cross shape with the centre Restoring the Sacred Centre surrounded by Focusing on Mission; Developing Leadership; Learning Discipleship; and Acting Collaboratively. Aims for Mission, Ministry, Central support (employees, finance and buildings), were established each with priorities over the following 12 to18 months. Anglican Diocese of Newcastle The Newcastle Diocesan Mission Statement is as follows: The Diocese of Newcastle is part of the Universal Church and seeks to equip Christian individuals and communities in every area to wait upon God, and to proclaim and live out the Gospel of Jesus Christ. The marks of the church will be: worship, evangelism and service present in each community; commitment to learning and growth in discipleship; connections made between faith and everyday life; willingness to work in partnership with others; listening to one another and honouring the diversity of Christian traditions; giving and receiving beyond itself across parish, deanery and diocesan and denominational boundaries, nationally and internationally; showing more concern for the reign of God in the world than for its own preservation. 46 Growing the Kingdom, p

29 It assumes an organic rather than hierarchical model of church, in which the Bishop s leadership holds the framework together so that the diverse life within it can flourish, and in which he listens to what is being said and articulates the vision which under the Holy Spirit he senses is emerging. 47 The current statement of Diocesan strategy is not pulled together in one single document (a task the Bishop s Council is now working on). However, it has identified a cultural change initiative which proposes a move to a more outward looking, collaborative and decentralised way of working. 48 It has also summarised its strategic priorities to 2010 in six themes: Priority Development Areas (for Parishes to develop Mission Action Plans see further below under Parishes); Developing Deaneries (see further below under Deaneries); Task Groups (see above under Committee Structure); Financial Planning; Working with partners; and Developing and Sharing Ministry. 49 The last of these includes support for the development of the Regional Training Partnership, development of provision of Education for Discipleship, support for the development of intermediate Ministerial Education for curates, a leadership programme including expansion to lay leadership development, and the fostering of vocations to accredited ministry. It also encourages the development of Local Ministry Groups, which also provide the context for Ordained Local Ministry. A.1.l Intermediate: Mission and Strategy Anglican Diocese of Durham In 2001 deaneries put together locality plans, describing how clusters of parishes might collaborate for the sake of mission. The locality process seems to have been adopted on a patchy basis across the Diocese. However, deaneries have added to the locality plans a plan for how they might wish to deploy stipendiary clergy and in 2006 the new Parish Share scheme has linked the level of share to the number of stipends in a deanery and has asked deaneries to allocate the share between parishes in ways which are fair, but also give support where necessary. 50 Following from this, deaneries are now being asked to put together a deanery plan (see under Diocesan Pastoral Committee above). These are expected within months, i.e. April-September Anglican Diocese of Newcastle Newcastle Diocese is currently working on enhancing the role of the Deanery. It has identified Developing Deaneries as one of the six strands of its Diocesan Development Programme (see above) and has produced a document which states that by 1 November 2010 it will have an agreed definition between Bishop, Deaneries and Parishes of the role of 47 Newcastle Diocesan Yearbook , Newcastle Diocese, p The document has no specific title but is headed FROM and TO. It contains Sharing a vision; organising ourselves; and Ways of working as three distinct areas within this cultural change programme. 49 The Diocesan Programme to 2010, undated, Newcastle Diocese. 50 Developing Mission and Ministry in the Deaneries, Diocesan Pastoral Committee, Durham Diocese, April

30 the Deanery and protocols in place to agree how decisions are made. In addition, Deanery plans that include agreed parameters and ingredients should be in place by the same date. 51 A.1.m Congregational: Mission and Strategy Anglican Diocese of Durham In terms of mission and strategy, this is left to PCCs to decide, although the introduction of localities and deanery plans may influence this in future. A feature of Diocesan strategy for parishes, linked with the Acting Collaboratively building block in the Diocesan Development Programme, has been the development of Shared Ministry parishes and, within that, Shared Ministry Development Teams (SMDTs). Again, this is not universal figures for 2006 show 33 parishes / pluralities / localities considering shared ministry and 39 SMDTs up and running. 52 Anglican Diocese of Newcastle The Diocese has put in place a scheme for local ministry. These are known as Local Ministry Groups, appointed by the PCC, as a visible sign of the local church s commitment to shared and collaborative ministry. They are formed to enable ministry to be discerned, celebrated and exercised collaboratively and to assist and resource the ministries of church people in a locality. 53 There is currently no information on the up-take of Local Ministry Groups. However, a questionnaire conducted under the rubric Leading from the Future [CLfM] revealed that fewer than 30% had any formal local ministry plan. 54 A.1.n Finance Anglican Diocese of Durham Regional: The Diocese has income of around 8.5million and expenditure of around 9million, the balance made up from disposal of fixed and other assets. The main sources of income are from Parish Contributions (the Parish Share ) (58.2%) and the Archbishop s Council (central funding from the Church of England) (27.7%). The main expenditure is on the resourcing of mission and ministry (87.0%) which is further broken down into Parish ministry ( 6,719k or 73.1% of total expenditure) and central Diocesan support for ministry and mission ( 1,270k or 13.8% of total expenditure). The balance sheet total consists largely of property holdings of which the vast majority is for parsonages which are held at historic cost (total property 31,971k or 76% of the balance sheet total). The remainder mostly consists of investments of which investment in residential property is the majority (total investments 6,299k or 15% of the balance sheet total) Strand B: Developing Deaneries, 2008, Newcas tle Diocese. 52 Annual Report 2006, Durham Diocese, p. 12 no equivalent figures are given in the 2007 Annual Report. 53 Local Ministry Scheme, undated, Newcastle Diocese. 54 Leading from the Future, Research Paper No. 4, Foundation for Christian Leadership, p Durham DBF Report and Financial Statements,

31 Intermediate: There is no financial data available at deanery level financial support is limited to additional secretarial support for Area Deans. Congregational: Financial data for the Parishes is patchy for, although Parishes are due to make financial returns to the Diocese annually, not all do and, as noted above, the Diocese is not required to consolidate Parish accounts into its own. In relation to total income and expenditure for all Parishes, 2006 figures show income of 12,089,550, an average of 50,796 for the 238 Churches included, and expenditure of 11,269,830, an average of 47, In relation to Parish Share, the total assessed Parish Share for 2007 was 5,558k which contrasts with 5,051k received (which itself included 45k paid in arrears). This suggests a collection rate of around 91%. 57 Parish Share therefore amounts to about 45% of expenditure on average. Parish Share requested for 2008 is 5,719, Anglican Diocese of Newcastle Regional: The Diocese has income of around 6 million and expenditure of around 6.4 million, the balance being more than made up from an unrealised gain on investment assets. The main sources of income are from Parish Contributions (the Parish Share ) (60.4%) and the Archbishops Council (central funding from the Church of England) (21.7%). The main expenditure is on the resourcing of mission and ministry (89.1%). The balance sheet total consists largely of property holdings of which the majority is for parsonages which are held at historic cost (total property 15,335k or 67% of the balance sheet total). The remainder mostly consists of investments (total investments 3,383k or 15% of the balance sheet total) and cash ( 4,311 or 19% of the balance sheet total). 59 Intermediate: There is no financial data available at deanery level financial support is limited to additional secretarial support for Area Deans. Congregational: Financial data for the Parishes in relation to total income and expenditure for 2006 show total income of approximately 9.1 million, an average of 47,458 and expenditure of 9.2 million, an average of 47,989 for the 192 churches included. 60 In relation to Parish Share, the total Parish Share paid in 2007 was 3,583k, a collection rate of 92.6%. In relation to expenditure this represents 41.4% of average Parish expenditure. 56 Draft 2006 Parochial Finance Statistics for Durham Diocese, Archbishops Council. 57 Durham DBF Report and Financial Statements, 2007, p Durham Diocese Statistical Overview, Durham Diocese, March Newcastle DBF Financial Statements 2007, Diocese of Newcastle. 60 Finance Newcastle 2006, Newcastle Diocese. The number of churches, at 192, does not match with the numbers included in the Diocesan Financial Statements (2007) of 240 churches in 179 parishes. This discrepancy has not been investigated. 31

32 A.1.o Questions Anglican Dioceses General 1. Do the governance arrangements work well? i.e. do the committees, councils, synods function effectively and is proper accountability exercised? 2. Where does decision-making power actually lie? i.e. is it with the bishops, or with Bishop s Council, or is it dispersed through various roles and committees? 3. Is the Growing the Kingdom strategy effective? i.e. is it guiding strategy and being implemented in Diocesan, Deanery and Parish strategies? 4. How is the deficit financial situation being handled? i.e. is it actually driving strategy? 5. Is the Deanery development process (Deanery Plans, Deanery responsibility for distributing parish shares, Deanery pastoral committees, Deanery Development Programmes) a significant development? 6. Are parishes linked in to Diocesan and Deanery plans and processes? Durham 1. Is Shared Ministry working? I.e. how are parish strategies being formulated and implemented? Newcastle 1. Is the mission statement effective and is the developing strategy being put in place and being effective? i.e. is it guiding strategy and being implemented in Diocesan, Deanery and Parish strategies? 2. Are the Mission Action Plans at parish level effective? I.e. how are parish strategies being formulated and implemented? 3. Are local Ministry Groups effective? 32

33 A.2. Assemblies of God Marcus Pound, Dave Parry, Cliff Henderson A.2.a History The Assemblies of God (AoG) is a specific grouping of Pentecostal Churches which have taken denominational form. The movement owes much to the Pentecostal revival experienced in America during the early part of the Twentieth Century and finding formal expression in Britain in Today, AoG has over 1,000 leaders and more than 600 churches, making it one of the largest Pentecostal denominations in the country. 61 As an expression of evangelical Christianity, AoG assumes diverse expression, a reflection of the spontaneous nature of the movement. Like most denominations, it grew not from the desire to found a separate tradition, but from the hope of renewal within the churches of its day. Coming from the evangelical tradition, it takes as its basic theological principal a biblical experiential theology ; i.e. the appeal to direct experience of God, of being led by God, and the power of testimony. 62 A.2.b Ecclesiology Given that Pentecostal churches privilege an experiential theology, there is little theological need to produce a comprehensive systematic theology (although this does not rule out theological disagreements). Similarly, there is no overarching structure of church order. The individualism of interpretation is matched at the congregational level by the autonomous nature of the church order. Pentecostal denominations maintain the autonomy of their local assemblies; hence each church operates along different lines. Some assume a congregational style structure with AGMs; others are governed by Elders; others have autocratic leadership, while some are headed up by a Leadership Team. A.2.c Constitution Data not provided A.2.d Demographics The Northumbria region is one of thirteen such regions within England. It covers the area from the Scottish border in the north, down to the Yorkshire dales, taking in the area between the east coast and the Cumbria border to the west. The regional population is approximately 3.1 million (2005). No general or updated figures exist for the AoG (comparable to the statistics department in the Salvation Army or the Anglican Church). However, in 2004 a regional questionnaire was devised and administered to all assemblies. 63 These represent the most up-to-date figures available although some developmental adjustments have been made in consultation with AoG (last accessed 23/09/08). 62 Brian Haymes, The Baptist and Pentecostal Churches, in P. Avis, ed., The Christian Churches: An Introduction to the Major Traditions, (London: SPCK, 2002), pp , AoG Northumbria Region Questionnaire (2004). 33

34 In all, 31 questionnaires were completed (almost all of the assemblies) although two questionnaires were not included as the churches concerned closed around that time. The study put membership at 2926; i.e. adherent partners, although the 2008 figure is expected to be higher reflecting the jump in affiliated churches, from 29 in 2004 to 34 in No figures exist for general congregations. Significantly, the 2004 questionnaire showed that the 9 biggest churches had a total of 2077 people attending out of a total membership of 2926; i.e. 31% of the assemblies had 71% of the total AoG constituency in the North East. Between the 29 churches there was an average congregation of 100. However, this figure was misleading as the average was considerably boosted by 2 large assemblies in the region with congregations of 420 and 750 respectively. With adjustment for these assemblies the average was 64. These figures include children. With children taken out of the equation, the regional constituency of 29 assemblies gave a total population of 2548, making an assembly average of 91. Adjusting for the 2 large assemblies left a regional constituency of 948 with an assembly average of A.2.e Structure Pentecostal denominations maintain the autonomy of their local churches or Assemblies, the basic unit of the Assemblies of God. The Northumbrian region is home to 34 affiliated churches. These are grouped regionally into four clusters (intermediate): Tyneside, Southwest Durham, Sunderland, and Teesside. These are represented regionally by the Regional Council. A.2.f Personnel In charge of co-ordinating the area is the Regional Superintendent, along with the help of an assistant (if he/she so chooses). The Regional Superintendent is currently assisted by a team of four. The 2004 questionnaire reported that there were 19 full-time ministers for the 29 assemblies. 3 assemblies had no leader. A.2.g Regional: Committees and Structure The key committee at the regional level is the Regional Council Meeting, a general meeting of church leaders and partners which meets approximately five times a year. This is facilitated by two bodies acting in tandem as the central pillars. The Regional Superintendents Team which deals with policy as it arises from the various national levels (e.g. National Assembly; other legal bodies) and local levels (e.g. local council). The Business Group which deals with management; i.e. fleshing out the policy. The Business Group comprises: 1) Director of Finance; 2) Director of Training and Credentials (including education); 3) Director of Care (pastoral issues and retired 64 Ibid. 34

35 leaders; 4) Regional Administrator etc. The main concern of the Business Group is management. The Regional Administrator acts as the chair. The Business group was initially formed to diminish the time taken up at the regional assemblies by business. The group produces the minutes and reports and offers directives and recommendations, which are subsequently put to the vote at the regional assembly. Various other individuals are awarded the directorship of key areas such as the Director of Children, and the Director of Youth. A.2.h Intermediate: Committees and Structure The Assemblies are divided between four regional clusters, which meet approximately once a month, and in addition to the leaders meeting, can also take the form of more recreational and worshipful gatherings; e.g. barbeques at which spouses are present. A.2.i Congregational: Committees and Structure Pentecostal denominations maintain the autonomy of their local assemblies; hence each church operates along different lines. In practice this means that some may operate a more autocratic form of governance, while others along the lines of an AGM or church council Findings of the 2004 survey showed that: 14 of the region s 29 assemblies had a church administration that supports an office. However, opening hours vary with some operating on a limited basis. 22 (76%) assemblies have some form of Leadership Team supporting the work. 65 A.2.j Organisational Flowchart 65 Ibid. 35

36 A.2.k Regional: Mission and Strategy The 2004 questionnaire was specifically employed as an evaluative tool to address the diminishment of churches and partners which had marked the region s previous fifteen to twenty years. Indeed, at the time of the 2004 report, it was highlighted that 12 assemblies (just over a third) saw little or no benefit in belonging to AoG. Of those who commented positively, the biggest reason was fellowship with other leaders. In response, a team for evaluation and strategy was put together. Building on the findings, the aim was to strengthen the linkage between the assemblies and generate a sense of shared identity with a view to revitalising leaders and individual assemblies. This was achieved through a restructuring of management at regional level. A small Business Group was formed to diminish the time taken up at the regional assemblies by business by producing minutes and reports and offering directives and recommendations to be put to the vote. The time subsequently saved at regional assemblies was then put towards fellowship and teaching. This has proved largely successful. Typical attendance in 2004 at the regional assembly was 18. It now stands at 50. A.2.l Intermediate: Mission and Strategy Non-applicable A.2.m Congregational: Mission and Strategy Broadly speaking, the strategy of the assemblies is growth and light, rather than maintenance; i.e. the church ought to re-produce itself, so there is a healthy family. More specifically, mission and strategy is worked from the ground up and takes the form of: Local initiatives directly responsive to the needs of the community: This may involve the informal use of the church building for house youth groups; grant applications to council initiatives; e.g. working with community regeneration programs; youth intervention schemes targeting those young people who are at risk of social or educational exclusion. 66 In partnership with national/regional initiatives: in 2008 assemblies took part in Just10 North East, a series of talks by J. John, one of the country s leading evangelists, and part of a nationwide tour of cathedral cities delivered between April and June 2008 at local venues in Gateshead and Stockton. The aim of the series was to invite people outside the church to consider the Christian message based on the relevance of the 10 Commandments today. Home-groups: members or partners are expected to participate in home groups which usually meet once a week. Some churches encourage members to meet fortnightly, with the second week given over to mission through being in the 66 (last accessed 23/09/08). 36

37 community ; i.e. keeping in with non-church friends. Mission is further propagated through the use of the building by the local community. 67 Findings from the 2004 survey showed that 9 out of 31 assemblies had nothing to say on their vision or purpose. A.2.n Finance Regional: Finance is undertaken at a congregational level. Through the annual contribution local assemblies contribute to both the cost of the National Offices and their local Regional Council. Regional accounts do therefore exist. On the basis of 29 reporting assemblies in the 2004 questionnaire, the annual income of the constituent churches was estimated at 1,064,220 or 36,700 per assembly. Intermediate: non-applicable Congregational: Findings of the 2004 survey showed that 2 assemblies had monthly offerings in excess of 15,000 per month; 3 assemblies had monthly offerings in excess of 5000 per month; 9 assemblies had monthly offerings in excess of 2000 per month; 5 assemblies had monthly offerings in excess of 1000 per month; 9 assemblies reported monthly offerings of less than 1000 per month (5 of which reported between 100 and 500 per month). The top 5 assemblies (17%) had a total annual income of 603,000 or 57% of the total income. 9 assemblies had less than 1000 per month (with 5 assemblies on an average of 300 per month. The average monthly income was 3,058 or 36,700 pa. But this was skewed because of the high income by two assemblies. A.2.o Question 1. What affect is the age of ministry having on leadership? 2. How does the minister s perception of leadership fit with the lay people s perception of how they are led? 3. The need for leadership is discerned by 25% of the Assemblies, but what kind of leadership? 4. What role does gender play in the constitution of Assembly Leaders? 5. How does clergy age relate to the age profile of the laity? 6. What are the primary challenges of leadership? 7. What is the relationship between leadership and national cohesion? 67 (last accessed 23/09/08). 37

38 A.3 Roman Catholic Diocese of Hexham and Newcastle Marcus Pound A.3.a History Despite a long history of Catholic settlement in the North East stretching back to Roman times, the Diocese of Hexham & Newcastle was formally established when Rome restored the hierarchy in 1850, such that an organisation headed by Vicars Apostolic, became a Diocese with a bishop in charge. The move followed the struggle for the recognition of Catholic civil and political rights following the turn of the 19th Century, and an expanding population, both Catholic, and more generally following in the wake of industrialisation. In 1800, Catholics in the six northern counties numbered around 80,000, yet by 1839 the total had increased to over 250,000 with 190 missions. By 1850 the chapels numbered 242. The Diocese was originally established as the Diocese of Hexham, but renamed Hexham and Newcastle eleven years later. In 1925, the western half of the Diocese was split off and established as the new Diocese of Lancaster. 68 A.3.b Ecclesiology Catholic self-understanding traces its lineage back to the first apostles through apostolic succession. The principle shape of that tradition has been formally set out in the Second Vatican Council s Constitution on the Church, known by the opening words of the Latin text: Lumen Gentium. 69 Here the church is understood principally as a mystery rather than an organisation (LG 2-4), that is both Trinitarian and sacramental in nature (LG 10-11). That the church is sacramental refers not only to the unity achieved with God, but also one another, a visible sign of its unity; and it refers to the church as a saved community. Hence the church is primarily understood as a people in whom God is present. To constitute the church in a Trinitarian framework is to constitute it as part of salvation history, furthering the work of the Incarnation, and therefore render it as an eschatological reality (LG 5); i.e. its nature and mission pertain to the Kingdom of God. This is not to identify one completely with the other. The church itself is both holy, and also sinful, and hence cannot be wholly identified with the Kingdom. Rather, it is to recognise the work of the church in relation to the Kingdom. Moreover, without prejudice to the universal nature of the church, local churches retain their dignity in this regard, underpinning the universality of the church precisely through diversity and locality. A.3.c Constitution The Roman Catholic Diocese of Hexham and Newcastle is also a Charity for Roman Catholic purposes by a Declaration of Trust dated 4 November and Hexham and Newcastle Diocesan Trust dated 16 September A unifying order is currently under 68 (last accessed 27 November 2008) 69 Dogmatic Constitution on the Church: Lumen Gentium (21st Nov, 1964), 70 Charity No Charity No

39 consideration. The aim if the Charity is to promote the Roman Catholic religion in the counties of Northumberland, Tyne & Wear, Durham, and the northern part of Cleveland. The Charity aims to satisfy its objectives through four main charitable activities: to provide support for the clergy in their ongoing work. to provide and support pastoral work in parishes and local communities. to provide support and direct life-long Christian education in parishes and schools. to preserve and invest in the property infrastructure of the Diocese and parishes. facilitating worship and enabling the charitable work of the church to take place. However, the Diocese is also constituted according to Canon Law, the internal ecclesiastical law which the Catholic Church and its ecclesiastical authorities adopt to provide governance and organise its members. Canon law is not the same as civil law, and raises certain issues such as: Who is regarded as having authority over certain areas? For example, in finance the trustees are legally accountable for the disposal of assets, whilst canon law places governance of parish assets in the hands of the priest. A.3.d Demographics The Diocese covers the North East of England, taking in the counties of Northumberland, Tyne & Wear, Durham and the Northern part of Cleveland, extending from the border of Scotland in the north, to the River Tees in the south. 72 The population of the area is 2,333,720 (2006) in an area of which covers 3258 miles squared/5243 kilometres squared. The Catholic population, at 197, represents about 8% of the regional population. The table below (figure 1) provides a partial historical analysis, and shows a diminishing Catholic population (down 10.9 % over seven years). 74 Following that, the table in figure 2 provides a partial historical analysis of weekly mass attendance, diminishing some 16.6 % over seven years. 75 Figure 1: Catholic Population in the Diocese 72 The Northern Catholic Calendar: 2008, p The Northern Catholic Calendar: 2010, p The Northern Catholic Calendar: 2008/ Figures complied from an annual count taken on a typical Sunday. Catholic Directory, 2008/10. 39

40 Figure 2: Average Weekly Mass Attendance A.3.e Structure The basic unit of the Diocese is the parish which according to canon law is a certain community of the Christian faithful stably constituted in a particular church, whose pastoral care is entrusted to a pastor as its proper pastor under the authority of the diocesan bishop. 76 Parishes are organised into deaneries, special groups, to foster pastoral care through common action. 77 The Diocese of Hexham and Newcastle has 177 parishes which are organised into 18 deaneries. More recently, smaller federations of parishes have been grouped together as clusters. The thinking behind this reflects the shift in demographics. Deanery divisions along parish lines do not always reflect the shifting demographics brought on by new housing developments, industries or commercial centres springing up or declining in particular areas and their affect on populations etc. Clusters arise as a means to share resources, particularly priests, in ways which affirm the given demographics. There are currently 66 parishes that have been grouped together into 14 clusters. In 2005, in accordance with canon law, Bishop Kevin Dunn reorganized the structure of the Diocese, grouping the deaneries into five episcopal areas, arranged geographically: 1) Northumberland; 2) Newcastle and North Tyneside; 3) Sunderland and East Durham; 4) South Tyneside, Gateshead and North West Durham; 5) Cleveland and South Durham. Taken together, the individual parishes, deaneries, and episcopal areas constitute a single church. Hence the diocese is defined as a portion of the people of God which is entrusted to a bishop for him to shepherd with the cooperation of the presbyteries Can Can Can

41 A.3.f Personnel Governance and oversight of the Diocese is given to the Bishop, both in his capacity as Bishop according to canon law - It is for the diocesan bishop to govern the particular church entrusted to him with legislative, executive, and judicial power according to the norm of law ; 79 and in his capacity as trustee: The Bishop, assisted by the trustees controls the charity. 80 The See of Hexham and Newcastle was vacant from March 2008 to March 2009 following the death on 1 March 2008 of Bishop Kevin Dunn. The Diocesan College of Consulters subsequently elected Canon Seamus Cunningham, the Vicar General, as the Diocesan Administrator, who assumed responsibility for the administration of the Diocese during the interregnum. As Diocesan Administrator, Canon Cunningham was assisted by the Episcopal Council which comprises the Vicar General, and the 5 Episcopal Vicars, the Chancellor of the Curia, and the Finance Council. In March 2009 Canon Cunningham was ordained Bishop of Hexham and Newcastle. Governance is extended through the 197 diocesan priests, of which 60 are retired, leaving 137 (20 of whom work outside the Diocese, 18 Religious Priests, 10 Permanent Deacons, and 12 Seminarians). Further to that is lay ministry which may range from catechetical instruction to ministry to the sick. A.3.g Regional: Committees and Structure The Trustees Report states the following regarding governance, structure, and decision making: The Bishop is assisted by the Trustees, who control the Charity. Reporting directly to the Bishop and Trustees, the Financial Secretary handles the financial affairs of the Trust with the assistance of the Finance committee of several volunteer qualified experts [ ]. The Trustees are responsible for all of the assets of the charity although in practice the Parish Priest acts as our agent in many parish matters. Parish Priests are obliged by canon law to be assisted in their duties by a Parish Finance Committee and many also have Parish Councils. The permission of the Trustees is required for all significant parish projects. 81 Governance is formally exercised through the Episcopal Council. This was established in 2005 by Bishop Kevin Dunn, in accordance with Canon law: Where the bishop has judged it expedient, he can establish an Episcopal Council, consisting of the vicars general and Episcopal Vicars, to foster pastoral action more suitably, 82 and takes the place of a Diocesan Synod. The Trustees Report also highlights the advisory role played by a number of Diocesan Councils and Committees comprised of experts in the relevant field, including: 79 Can Report and Financial Statement, 2007, Diocese of Hexham and Newcastle. 81 All Trustees are required to be Roman Catholic priests incardinated in the Diocese of Hexham and Newcastle. Report and Financial Statement, Can

42 the Board of Education, which oversees the schools in the Diocese. the Council of Priests, an advisory body referred to more commonly in canon law as the Presbyteral Council, which it describes as a group of priests which, representing the Presbyterate, is to be like a senate of the bishop and which assists the bishop in the governance of the diocese according to the norm of law to promote as much as possible the pastoral good of the portion of the people of God entrusted to him. 83 Canon law also states that when a see is vacant, the Presbyteral Council should cease, its role taken over by the College of Consulters. Council of Laity; an advisory council giving voice to the lay members of the Church. the Pastoral Council must consists of members of the Christian faithful who are in full communion with the Catholic Church clerics, members of institutes of consecrated life, and especially laity who are designated in a manner determined by the diocesan bishop. 84 Again, canon law states that the council cease when the see is vacant. Diocesan Youth Council the Diocesan Finance Committee. The establishment of the Finance Committee is a matter of canon and charity law. In every diocese a Finance Council is to be established, over which the diocesan bishop himself or his delegate presides and which consists of at least three members of the Christian faithful truly expert in financial affairs and civil law, outstanding in integrity, and appointed by the bishop. 85 There are also various other commissions that report through these committees or directly through an Episcopal Vicar or the Vicar General. Occasionally specialist working parties are set up to report back to the Trustees, for example, the Retired from Office Clergy Working Group, comprising members of the Council of Priests, a Trustee, and relevant Diocesan Officers; or, the Buildings Working Group, comprising a Trustee, Financial Secretary, Property manager, and Clerk of Works. In practice, governance is also exercised through a number of other bodies including: The College of Bishops: a permanent institution, [ ] who jointly exercise certain pastoral functions for the Christian faithful of their territory [ ] especially through forms and programs of the apostolate fittingly adapted to the circumstances of time and place, according to the norm of law. 86 Bishops are ministers of governance 87 but can only exercise that governance in hierarchical communion with the head and members of the college. The College of Consulters, is constituted by a number of members from the presbyteral council (not less that six or more than twelve), freely elected by the 83 Can Can Can Can Can

43 diocesan bishop. 88 It was the College of Consulters who met and elected the Vicar General as the Diocesan Administrator. The Diocesan Curia: described as those institutions and persons which assist the bishop in the governance of the whole diocese, especially in guiding pastoral action, in caring for the administration of the diocese, and in exercising judicial power. 89 The Curia are appointed by the diocesan bishop, with the Vicar General serving as moderator. 90 In practice, this includes the Canon Law specialist, who is likely to deal with amongst other things matrimonial cases etc., and the Chancellor who presides over the curia - disseminating information. Its role appears mainly administrative. A.3.h Intermediate: Committees and Structure The function of the Deanery is to foster common care through common action. The deanery operates through Deanery Meetings which include the following bodies: Council of Priests: This council is solely made up of priests. They are usually held the day before the Diocesan Council of Priests, with a view to feeding into the latter. In practice, it is suggested that the dynamics of the deanery councils of priests are shaped to a large degree by the aging priesthood, increasingly stretched by the decline in numbers. Pastoral Area Council: The significance of this council is that it brings together both clergy and laity. In practice, this council has been superseded by the meetings of clusters. Cluster Meetings: These tend to be times of fellowship. A.3.i Congregational: Committees and Structure Parishes are governed by the Parish Priest, in care for the Trustees, and required by canon law to be assisted by a Parish Finance Committee which the Parish Priest must attend. Its function is advisory, although certain checks are in place to ensure diocesan oversight. For example, the priest cannot authorise spending over 5,000. Parishes generally operate with Parish Councils, although this is optional. Councils operate according to different models. Some employ elections, while others invite anyone deemed suitable; others still work on invitation by the parish priest. In each case, the goal is to represent the different parish groups; e.g. the Finance Committee, the Building Committee, the various social events taskforces, the Liturgy Committee, representatives of the Catechesis Group, the ecumenical representatives, etc. Parishes generally hold an AGM-type meeting once a year. 88 Can Can Can

44 A.3.j Organisational Flowchart A.3.k Regional: Mission and Strategy 44

45 Mission and strategy is fostered through Diocesan-wide vision statements. The current statement, A Diocesan Vision: Our Future Together, written by Bishop Ambrose Griffiths prior to Bishop Kevin Dunn, highlights the Diocesan Pastoral Council s recommendation for the development of parish initiatives: The diocese thrives only if its parishes flourish and become real communities of love. It also recognises the decline of priests, placing an emphasis on the role of congregations: They form the parishes and they're empowered by Baptism to ensure God's work flourishes - even if that has to be without a resident priest. Three areas for renewal are recommended: Worship with faith: Parishes unite at Mass, Eucharistic Services and other imaginative liturgies. Celebrated with unhurried dignity and involving everybody, the Eucharist inspires a sense of the sacred. Our worship should always be accessible to everyone, whether old, young or housebound. Suitable courses, widely available in the diocese, will help understanding and faith to grow. Personal prayer and meditation, often helped by small groups, are firm foundations for liturgy. Proclaim the Gospel with action: A flourishing parish shares its faith with frankness and tackles the ethical questions that underlie so many social problems. But this requires grounding - through parish discussion groups, journey in faith sessions, reflection on the scriptures, adult Christian education courses, or a degree course in theology. Serve everyone with love: This injunction recognises the diverse peoples within parish communities and their needs, as well as the broader cultural context. It is true that nowadays, social services reach many of those in need. But some fall through this net. The church also may bring a character and quality of service, which has value [ ]. Our greatest resource is that we have the chance to stand, in solidarity, in love and concern with those who suffer Other strategies and mission directives arise from the Bishops Conference for England and Wales (pertaining to the universal College of Bishops), such as Home is Holy Place, which asks for a greater awareness and understanding of the home as a formative place of Catholic learning amongst the lay. A.3.l Intermediate: Mission and Strategy It was the strategy of Bishop Kevin Dunn to build up the role of deaneries, seeking to change the dynamic from a rubber-stamping exercise to a more conversational model. A.3.m Congregational: Mission and Strategy In principle each parish aims to provide for the religious needs of its people through church services and education in the Roman Catholic faith and to encourage charitable work. They are also asked to provide for the spiritual growth of people of all ages with particular emphasis on the needs of the sick and the poor. A report from the Catholic Agency to Support Evangelisation (CASE, an agency established by the Catholic Bishops Conference of 45

46 England and Wales) highlighted if not the individual initiatives, that there were nonetheless many parish initiatives in Hexham and Newcastle. 91 However, in many ways the Diocese produces the shape of mission. This may come for example through a Diocesan-wide vision, a periodic letter from Bishop, as well as the complex arraignments that make up the priestly life such as his ongoing formation. Diocesan retreats amongst the clergy also offer a means for the pooling of ideas for parish initiatives. A.3.n Finance Regional: Finances show that the charity is running in surplus. 92 The Diocese has an income of around 20 million and an expenditure of around 17.5 million. Parish Contributions account for 66% of the income, whilst charitable activity accounts for the main expenditure and includes clergy costs (6.5%), pastoral activity (70%), e.g. parish costs including funds directed by the various committees such as child protection, marriage tribunals, chaplaincy work, etc. Education accounts for about 3.5 %, and property 16%. Intermediate: Non-applicable; there is no financial data at this level. Congregational: The total giving (2007) equated to 2.71 per mass goer per week (2006; 2.50). A.3.o Questions 1. If the growth in ministries is responsive to needs, what are those needs? 2. How are priests practically dealing with clusters; and preparing the laity? 3. How does a diocese function without a bishop? What are the general affects on leadership? 4. How are priests affirming the role of the lay apostolate? 5. What impact is Deaconship having? 91 The Case Directory: An annotated list of Evangelisation Resources for the Catholic Communities of England and Wales, 2007, (last accessed 23/09/08) 92 Financial Statement 2007, Diocese of Hexham and Newcastle. 46

47 A.4 The Methodist Church: Newcastle & Darlington Neil Cockling A.4.a History In the summer of 1729 Charles Wesley formed his first religious society, known by others as the Holy Club, at Oxford, which his brother John joined that autumn. 93 As the society became known by the title Methodist, so the subsequent, independent, local societies connected with the Wesley brothers in other places were also given that title. 94 By the early 1740s those societies which looked to John Wesley as their Father in God were asking to be placed under his spiritual authority. The first United Society was accommodated at the New Room in Bristol. In 1743, Wesley published his Nature, Design, and General Rules, of the United Societies, in London, Bristol, King s-wood, and Newcastle upon Tyne, and in 1749 the London Society was recognised as the parent society. Thus we see the beginnings of interdependence, or connexionalism: societies united by a common discipline and single authority, and functioning in their respective cities as the local focus of a regular preaching circuit. Wesley s own itinerancy was undertaken to ensure the unity of his Connexion, and he was to insist on it for his own preachers, both among the circuits and within the circuits. By 1766, Wesley expected each circuit to be represented at the annual Conference. A.4.b Ecclesiology The particular Methodist contribution to ecclesiology is the Connexional Principle. Originally a pragmatic device for ensuring the greatest possible flexibility in sending preachers where they were most needed whilst ensuring disciplinary effectiveness amongst preachers and members, it has come to be valued as a deep reflection of the church s nature and self-understanding. It reflects the interlocking, interdependent nature of the church as it exists at and across the various levels, and is rooted in the interdependence of the apostolic fathers, as reflected in the Biblical use of (koinonia) common life. It is the medium by which different groups and individuals exercise collegial, corporate or personal (lay or ordained) expressions of oversight (episkopé); i.e. watching over one another in love, reflecting on experience in order to discern the presence and activity of God in the world, such that oversight cannot be self-sufficient or independent of each member, but is intrinsically linked with the other expressions. In this way the connexional principle attempts to exclude the extremes of independency and autocracy within church government, balancing the local and the universal, ministerial authority and coresponsibility. The connexional principle ensures that societies have a global sense of 93 Detailed historical notes may be found in Frank Baker, The People Called Methodists 3. Polity in Rupert Davies and Gordon Rupp (Eds.), A History of the Methodist Church in Great Britain Vol.1 (London: Epworth Press, 1965), pp ; also A.W. Harrison et al., The Methodist Church: Its Origin, Divisions, and Reunion (London: Methodist Publishing House, 1932); This preamble, written by Neil Cockling was published as The Missional Nature of the Circuit in Agenda of the Methodist Conference 2008, The Faith and Order Committee of the Methodist Church, pp There were other Methodists in the 1740s who were not connected with the Wesleys e.g. George Whitefield and his Societies. As with the name Holy Club the Wesleys did not coin the term Methodist nor did they welcome it. 47

48 priorities, dictated by their understanding of the needs of others rather than their own domestic concerns. Herein lays the authority of the Conference - the heart of oversight in the Connexion. The Conference authorises people and groups to embody and share in its oversight in the rest of the Connexion. Church authority therefore is not about centralisation. Local churches are represented in the synods and conferences which listen to their concern and respect their local autonomy. Nor can it easily be described as hierarchical. This is not to say that it does not recognise structures of authority based on rank or differentiation but rather, it recognises that its members and authorised representatives accept the responsibility of participating in the task of ordering its life in a way which does justice to the divine Spirit whilst rendering them accountable. Connexionism is about mutual responsibility and accountability at every level. A.4.c Constitution The Methodist Church Union Act 1929 was repealed by The Methodist Church Act 1976, which is now the foundation on which in law all the remainder of the constitutional structure of the Methodist Church is raised. Under the 1976 Act, the Trustees for Methodist Church Purposes (TMCP - constituted by the extant Methodist Church Act 1939) became the custodian trustee of all model trust property in Great Britain; local church councils, circuit meetings and district trustees are merely managing trustees of the property, which is vested in the TMCP. All districts, circuits and local churches are governed by standing orders promulgated by the Methodist Conference, which meets annually. Following John Wesley s example of ignoring parish boundaries and stating I look upon all the world as my parish 95 district and circuit boundaries are somewhat fluid, and notional areas served by districts, circuits and local churches may actually overlap. A.4.d Demographics Newcastle: The area served by Newcastle-upon-Tyne District 96 includes the Scottish Borders from Selkirk to Eyemouth; Northumberland (excluding Gilsland), Tyne and Wear, and the towns of Consett, Lanchester, Chester-le-Street, Murton and Seaham in Co. Durham. The population of this area in 2001 was 1,596, Total membership 98 on 1 November 2007 was 9,809, 0.6% of the population. The total number 99 of people on the community roll of the local churches (all those within the pastoral care of the local church) was 25,854; the proportion of the population who are in the pastoral care of the churches of the Newcastle upon Tyne District was thus 1.6%. Average weekly attendance at all services (counting each 95 Letter to James Hervey, in Letters, I Most of the information about The Methodist District of Newcastle-upon-Tyne can be found in District Directory , The Methodist Church Newcastle-upon-Tyne District (last accessed 4/06/08), Statistics and accurate to ward level, with the total rounded to the nearest thousand. 98 Figures obtained from the Connexional Database. 99 Figures obtained from the Connexional Database. 48

49 person once per week during October) 100 was 9,698. A partial historical analysis of the figures is shown below in numerical and chart form. 101 Darlington: The northern extent of Darlington District 102 includes the settlements of Easington, Pittington, Sacriston, Langley Park, Esh Winning, and the District of Wear Valley. It extends southwards to include the rest of County Durham, and has a southern extent which includes the whole of Richmondshire and the towns of Bedale, Catterick, Ingleby Arncliffe, Chop Gate, Danby, Glaisdale, and Staithes. The population of this area in 2001 was 1,120, Total membership 104 on 1 November 2007 was 7,777, 0.7 % of the population. The total number 105 of people on the community roll of the local churches was 19,307, 1.7 % of the population. A partial historical analysis of the figures is shown below in numerical and chart form. District Triennial Statistics Membership 17,526 14,811 11,918 10,960 10,359 10,187 9,809 Newcastle Darlington Community Roll 61,464 61,207 46,950 25,854 Attendance 15,866 13,234 11,084 9,698 Membership 13,425 11,565 9,712 8,708 8,256 8,096 7,777 Community Roll 44,547 41,317 32,215 19,357 Attendance 13,035 9,939 8,638 7, Note that figures before 2002 counted those people who attended more than one service each time they attended a service, so there is some double-counting. 101 Triennial statistical returns published in the Agenda of the Methodist Conference and the Minutes of the Annual Conference and Directory, published by the Methodist Conference Office, London, and consulted in editions for 1992, 1998, 2002, 2005 and Most of the information about the District of Darlington can be found in The Methodist Church Darlington District Synod Handbook and Directory (last accessed 4/06/2008). Statistics are accurate to ward level, with the total rounded to the nearest thousand. 104 Agenda of the Methodist Conference Agenda of the Methodist Conference Only Membership statistics and the rate of change since 2002 were published this year. There was also a correction to cease counting Joint Members in Local Ecumenical Partnerships. 49

50 Figure 1: Methodist Membership: Comparative Chart The rate of decline of membership is, on the whole, increasing. However, during the past year, 210 people became members of the Methodist Church in the Darlington District (a 2.7% growth in membership before losses through death, resignation and transfers out) and 301 new members were received in the Newcastle-upon-Tyne District (a growth of 3.1%). Percentage Rate of Decline of Membership over Triennial Periods Newcastle Darlington A similar pattern of decline is found in a comparison of average weekly attendance from the period Figure 2: Average weekly attendance: Newcastle and Darlington Districts Source: Statistics for Mission Conference Report (2008) 50

51 A.4.e Structure At the regional level, Methodist churches are structured around three interrelated tiers: the district, the circuit, and the congregation or local church. Districts: the primary purpose of the district is to advance the mission of the church in a region, by providing opportunities for circuits to work together and support each other, by offering them resources of finance, personnel and expertise which may not be available locally and by enabling them to engage with the wider society of the region as a whole. 108 Circuits: in constitutional terms the local churches are formed into circuits for mutual encouragement and help (especially in meeting their financial obligations). 109 Hence the circuit is the primary unit in which local churches express and experience their interconnexion in the Body of Christ, for purposes of mission, mutual encouragement and help. 110 Local Churches: the church exists to exercise the whole ministry of Christ. The local church, with its membership and large church community, exercises this ministry where it is and shares in the wider ministry of the church in the world. 111 Newcastle has a total of 184 local churches grouped into 16 circuits. 112 Darlington has a total of 176 local churches grouped into in 14 circuits. 113 Newcastle s circuits are further arranged in four circuit clusters. 114 A.4.f Personnel District: each district is headed by a Chair of District (stipendiary) 115, who is always a presbyter in the active work 116, and is elected by the Conference 117, for an initial period of 108 Standing Order 400A Nature and Purposes in The Constitutional Practice and Discipline of the Methodist Church, Vol. 2, (Peterborough: Methodist Publishing House, 2007), 454. [Hereafter CPD]. 109 Deed of Union 38, CPD, Standing Order 500, CPD, Standing Order 600, CPD, District Directory , Newcastle upon Tyne, p Darlington Synod Handbook and Directory , pp , Darlington, Barnard Castle & Teesdale, Bishop Auckland, Shildon; Middlesborough & Eston, Stockton, Stokesley, Cleveland & Danby; Swaledale, Wensleydale, Bedale; Durham & Deerness Valley, West Durham, United North East. 115 See What is a District Chair? in Methodist Conference Agenda 2006, (London: The Methodist Conference Office, 2006), pp Only in 2004 did the title formally change to the inclusive term Chair, though women had been ordained presbyter since 1974 and the first female Chair appointed in Some Districts have a Lead Chair assisted by one or more Co-Chairs. 116 Standing Order 420, CPD, A nomination committee, half of whose members represent the district, and half of whom represent the wider Connexion, proposes the name to the Synod, which nominates the proposed Chair to the Conference. 51

52 six years, though stationed annually 118 by the Conference. The Chair of District, who is ex officio a member of the Methodist Conference, 119 of the Connexional Chairs Meeting 120, of every district committee 121, and of every selection or interview panel of lay employees in the circuits and local churches 122, presides over (and chairs 123 ) the synod. Newcastle upon Tyne District The main district officers are the full-time Chair of District and a Deputy Chair (an appointment additional to his full-time role as a Circuit Superintendent), the part-time Synod Secretary and the Assistant Synod Secretary (who is also the Secretary of the Ministerial Session of the Synod, and who is a full-time Circuit Minister), the full-time Regional Training and Development Officer (shared 0.5 each with Darlington district) 124 and the full-time District Evangelism Enabler. There has also been a Regional Economic Mission Enabler, but that post ceased in August There are four voluntary co-ordinators of the District Teams: Church and Society, Church Life and Mission, Servicing and Resources and Ecumenical. Darlington District The main District Officers are the full-time Chair and part-time Deputy Chair of District (an appointment additional to his full-time role as a Circuit Minister), a part-time Synod Secretary and Assistant Synod Secretary, the full-time Regional Training and Development Officer (shared 0.5 each with Newcastle upon Tyne district) and the full-time District Evangelism Enabler. Like Newcastle, there had been a Regional Economic Mission Enabler, which ceased in August There are five voluntary co-ordinators of the District working groups: Christian Education, Pastoral Care & Training; Ecumenism and World Church; Church and Circuit Mission Development; Public Issues and World Development; and Finance. In 2007 the following ministers were working, and lay people were active, in the Districts (those marked * are non-circuit appointments the stipends of the Chair, Training and Development Officer and the Director of the Wesley Study Centre are paid by the Connexion, the Evangelism and Economic Mission Enablers by the District, and all others by the Circuits where they are stationed.): 118 All ministers are stationed annually by the Conference (Deed of Union 20, in CPD, 221). All officers, at whatever level of church life, are elected for one year at a time. The one exception is that Conference-elected representatives to Conference (Standing Order 103, CPD, 354) and Synod-elected representatives to Synod (Standing Order 410(5), CPD, 460) serve for an initial three-year period, and are eligible for re-election for one further such period. 119 Deed of Union 14(2)(v) in CPD, Standing Order 230, CPD, Standing Order 402(5), CPD, Standing Order 574, CPD, 543. He or she may send a representative substitute. 123 Subject to the proviso that the President of the Conference, if present, has the right to preside at the meetings of the Synod of which he or she is a member (Deed of Union 42(b)(ii) in CPD, 234). 124 From September 2008, the TDO s role will be split: the current TDO will become a Training Officer and a new full-time District Development Enabler will be appointed. 52

53 Newcastle upon Tyne Darlington Men Women Total Men Women Total Chair* Evangelism Enabler* Regional Economic Mission Enabler* Regional Training and Development Officer Student Chaplain* Director, Wesley Study Centre* Superintendents Full-time presbyters Probationer presbyters Full-time deacons Probationer deacons Sub-total Part-time presbyters Anglicans working in Methodist Ministers posts (including one college tutor) URC ministers working in Methodist Ministers posts Other Anglicans working as part of the Circuit team Other URC ministers working as part of the Circuit team Baptist ministers working as part of the Circuit team Methodist Ministers working in other appointments not in control of the church Total Ministers without Appointment Supernumerary Presbyters (not all active) Supernumerary Deacons (not all active) District Training and Development Officer Local Preachers Lay and Community Workers (employed) Youth Workers (employed) The notional establishment figure for ministers in the Newcastle District was 67 5; in the Darlington District it was Circuit: The Superintendent, always a presbyter, has the right to preside at every official meeting in a circuit or its local churches (though, in practice, his or her colleagues deputise in the churches for which they have pastoral responsibility). He or she is charged to visit all the local churches in the circuit to provide encouragement, challenge and support, 132 and has oversight of all the ministers, deacons and probationers stationed in the circuit. 133 Other ministers appointed to the several circuits are appointed by the Conference to preach and 125 Currently a laywoman. 126 Currently a layman. 127 Who also has pastoral charge of a church in the Newcastle upon Tyne (Brunswick/Central) Circuit 128 This is a Connexional, not a District appointment, though the Director is part of the Darlington Synod. 129 The Stokesley Circuit operates a Team Superintendency, where all three presbyters share the role. 130 No information available as to which presbyters in Darlington are part-time: therefore all are listed here. 131 Who may or may not be in receipt of a stipend. 132 Standing Order 522, CPD, Standing Order 700(9), CPD, 579. This includes those not appointed to the Circuit. 53

54 exercise pastoral charge in those circuits on behalf of the Conference. 134 The Circuit Stewards 135 (at least two per circuit) share responsibility with the ministers for the spiritual and material well-being of the circuit, and for upholding and acting upon the decisions of the circuit meeting. Other officers [of the Circuit] may be appointed by the Circuit meeting. In particular the circuit meeting may appoint (paid or unpaid, full-time or part-time) lay workers, lay evangelists, and workers with young people or community groups. The Local Church: 136 Presbyters and Deacons are not appointed to the local church, but to the circuit. However, each local church is usually the particular responsibility of a designated minister. Class Leaders are appointed to share in the pastoral care of all those on the community roll of the local church. (All members are divided into classes and the ministers are charged to visit their meetings once per quarter and to issue the tickets of membership. Where they do not meet, the class leaders are called Pastoral Visitors.) Church Stewards. There at least two church stewards in a local church, who are corporately responsible with the minister or probationer exercising pastoral responsibility in relation to the local church for giving leadership and help over the whole range of the church s life and activity. In addition, there is a Treasurer, and an Auditor, and the church may appoint Communion Stewards, to make provision for the Lord s Supper, and for love-feasts (agapes), to direct the approach of communicants to the Lord s Table, and account for any benevolence fund collections taken at such celebrations. There may be appointments of Workers with Children and Young People, Youth and/or Community Workers, and other Lay Employees. The local church may also appoint Worship Leaders, who may also help lead worship in other local churches under the oversight of the superintendent. A.4.g Regional: Committees and Structure The policy-making court of the district 137 is the District Synod, and serves as a link between the Conference and the Connexional Team on the one hand, and the circuits and the local churches on the other. The Synods currently consist of: 138 Newcastle Darlington a) The Vice-President and all ex-vice-presidents of the 1 0 Conference who are members of local churches (or their ecumenical partnership churches) in the district; b) every presbyter, deacon or probationer stationed in or residing in the district c) one circuit steward of each circuit in the district; d) lay representatives elected by the circuit meeting (the number 134 Standing Order 700(7), CPD, Section 53, CPD, Section 63, CPD, Special provisions apply to Yr Eglwys Fethodistiadd yng Nghymru / The Methodist church in Wales. There are also legal differences in the Scotland, Shetland, Isle of Man and Channel Islands Districts, and in Gibraltar and Malta which are Circuits in the South-East District. 138 Standing Order 410, CPD,

55 being determined by the synod) e) all members of the district policy committee; f) any lay representatives of the synod to the Methodist Council, 0 0 the lay stationing representative 1 1 the district property secretary or secretaries, 1 1 and any officer appointed for World Church affairs; 1 1 g) synod-elected representatives to the Methodist Youth Conference; 2 2 h) all lay persons who are members of local churches (or of their 0 0 ecumenical partnership churches) in the district and are Conferenceelected representatives to the Conference; i) all lay representatives elected by the synod to the last preceding 8 8 or next following Conference; j) representatives elected by the student presbyters and student 0 2 deacons of any training institution in the district; k) such lay district officers as the synod may determine l) synod-elected lay members (whose appointment may redress any 24 5 imbalances in the age, sex and ethnic origin of the synod as a whole); m) any training and development officers appointed in the district 1 1 (providing they are members of the Methodist Church or of another communion), and representatives of the lay workers, lay evangelists, youth 3 2 or children s worker, and community workers appointed in the district (by the district or any circuits or churches in the district) n) the secretary of the synod; 1 1 o) the assistant secretary of the synod (if appointed). 1 1 p) non-voting associate members Total In practice, because of dual qualification (especially the holding of district offices by presbyters and deacons) and the frailty of some supernumerary presbyters and deacons, the attendance is much less than this figure typically around 200. The total number of lay members must not be less than the total number of presbyters and deacons in the active work. Visitors may be admitted to the Representative Session; the Ministerial Session is generally closed to all but presbyters and presbyteral probationers; deacons and diaconal probationers may be invited to attend, but have no vote. 143 The particular role of the Ministerial Session of the synod, which consists of the presbyters and the (non-voting) presbyteral probationers, is defined as follows: The members of the Ministerial Session 139 In Newcastle upon Tyne, each Circuit elects one lay person for each minister in the active work plus one. 140 Figures exclude those otherwise qualified for membership of Synod 141 District officers are nominated to the Synod by the District Policy Committee. 142 The church leaders (or their representatives) of the Salvation Army, Baptist Association, URC, and the Dioceses of Middlesbrough, Hexham & Newcastle, York, Ripon & Leeds, and Durham. 143 Although presbyter is the formal title, the term Minister is also used. 55

56 meet to recall and reflect upon their ministerial vocation, to watch over one another in love, to make recommendations to the Conference concerning ministerial probationers and to consider the work of God in the district. 144 It is generally the place where presbyters make the annual renewal of their ordination vows where they account for their ministry and are accounted for by the Church. 145 Although the synod has oversight over all district affairs, it is recognized that policy formulation actually happens generally outside of the synod meeting itself. 146 District Policy Committee (DPC). The executive body of the district is the District Policy Committee (which in Newcastle upon Tyne is called the District Co-ordinating Group ; in Darlington the DPC has a smaller executive group which is the District Policy Executive ), which may itself delegate its responsibilities to sub-committees or even individual officers. 147 It is the responsibility of the District Policy Committee 148 : (i) to formulate and promote policies which will advance the mission of the church in the circuits and the local churches, and in particular to supervise the use of resources of personnel, property and finance and to assist the local churches and circuits having exceptional problems; (ii) to encourage inter-circuit and ecumenical co-operation; (iii) to act in an executive capacity in matters remitted to the committee by the synod; (iv) to keep within its purview all district concerns not dealt with elsewhere; (v) to contribute and respond, as the case may be, to the development of connexional policies as reflected in the work of the Conference and the Methodist Council, and to carry out its other responsibilities with any such development in mind. 149 The DPC has oversight of City Centre projects, chaplaincies (hospital, forces, workplace, prison etc.) and Methodist Voluntary Aided or Voluntary Controlled schools. Newcastle: The Newcastle upon Tyne Co-ordinating Group additionally consists of the Deputy Chair, Assistant Synod Secretary, a Convenor and Representative from the three main district teams (excluding the Ecumenical Team), the Lay Stationing Representative, the Press & Publicity Officer, a representative deacon and lay worker, and two representatives of the superintendents and of the circuit stewards. There are four co-opted places, two of which are used for the representatives to the Methodist Youth Conference. Total membership is 29 members, and the group meets quarterly. 144 Standing Order 481, CPD, Standing Order 700(6), CPD, 578. Deacons give account for, and accounted for, their ministry in the Convocation of the Methodist Diaconal Order (Standing Order 701(8), CPD, 580.) 146 Standing Order 412, CPD, Standing Order 402, CPD, Section 43, CPD, Standing Order 431, CPD,

57 Darlington: The Darlington District Policy Committee additionally consists of the District Property Secretary, the Co-ordinators of each of the five district working groups, a representative of Network 150, and the superintendent and one circuit steward from each circuit. 151 Total membership is 44. The district diary shows only one meeting during The District Policy Executive is smaller, and excludes the Property Secretary, the Ecumenical Officer, the Network representative; one minister and one lay person represent each of the four circuit clusters. Total membership is 21. The district diary shows only one meeting during Other Committees required by Standing Orders: The district is required to appoint the following committees: Lay Employment Subcommittee; 154 Management Committee; 155 Candidates Committee; 156 Probationers Committee; 157 Manses Committee; 158 Complaints Panel and Complaints Support Group; 159 Appraisal Group; 160 Sabbaticals Advisory Group; 161 Chair of District Nomination Committee; 162 Managing Trustees for District Property. 163 Members of district committees must be presbyters, deacons, probationers or church members in the district, or members of other communions involved in partnership schemes within the district. 164 Other Committees: In addition to the committees required by standing orders, the Newcastle upon Tyne District and Darlington District operate other committees. All members of the teams are unpaid volunteers. Newcastle District: Church and Society Team; Servicing and Resources Team; Church Life and Mission Team; Ecumenical Team; Stationing Advisory Group; International Students Centre (MIH Trust); Local Preachers Committee; Network Committee; Oversight Groups; Regular Collegial Meetings. Darlington District: Christian Education, Pastoral Care & Training; Ecumenism and World Church; Church & Circuit Mission Development; Public Issues and World Development; Finance; Other Officers; Grants Committee; Taking Care Team; Local Preachers; Training Network Committee; Property Panel; Enriching Ministry Team (Continuing Development in Ministry; Mission and 150 The organisation for women in the Methodist Church. 151 Note that the District Evangelism Enabler does not have a seat ex officio (though does have one as the co-ordinator of the Church & Circuit Mission Development Team); also missing is the Deputy Chair of District. 152 The Methodist Church, Darlington District, Synod Handbook and Directory , The Methodist Church, Darlington District, Synod Handbook and Directory , Standing Order 438A, CPD, Standing Order 443, CPD, Section 45, CPD, Standing Order 484, CPD, Standing Orders 472, CPD, 487 and 965, CPD, Standing Order 022, CPD, Standing Order 743, CPD, Standing Order 744, CPD, Standing Order 421A, CPD, Which at one time was an actual hostel for overseas students; following the sale of the property a fund is now administered for work amongst such students. 164 Forces chaplains serving in the area served by the District are also eligible, being also members of the local Synod. 57

58 Development Team; World Church Affairs Planning Group; Miathene Synod Link Team; Regular Collegial Meetings A.4.h Intermediate: Committees and Structure The Circuit Meeting: The circuit meeting consists 165 of the ex-officio members; 166 ministers stationed in or residing in the circuit but not appointed to it; any lay worker, lay evangelist, youth worker, or community worker who is employed by the circuit and a member of the Methodist Church; the secretary of the meeting; the secretary of the local preachers Meeting, one church steward and the church treasurer from each local church; representatives from each church council (numbers determined by the circuit meeting, between 1 and 8); and co-opted members to ensure that all areas of the life of the circuit are adequately represented. 167 The meeting is held at least twice per year usually in September following the September district synod and before the October church councils, and in March, following the February church councils and before the May synod. Standing Orders state the following regarding the circuit meeting: The circuit meeting is the principle meeting responsible for the affairs of the circuit and the development of circuit policy. It shall exercise that combination of spiritual leadership and administrative efficiency which will enable the circuit to fulfil its purposes and shall act as the focal point of the working fellowship of the churches in the circuit, overseeing their pastoral, training and evangelistic work. The meeting shall encourage leadership within the circuit which involves the circuit stewards and other lay persons along with the ministers and deacons appointed to the circuit. 168 The circuit meeting is the place from where invitations to presbyters 169 to serve in the circuit are decided upon (subject to the Conference s power to station them). The circuit meeting approves preachers on trial for admission as local preachers on the recommendation of the local preachers Meeting, has an overview as to how frequent the Lord s Supper is celebrated in the churches, and has special oversight of worship in churches which are so small they are considered isolated classes of another local church. The circuit meeting may address the Conference directly in a memorial on any connexional subject. The circuit meeting may appoint other committees, and delegate any of its powers to them. Invitation Committee considers recommendations from the circuit stewards as to initial invitations to ministers, or re-invitations to ministers, to serve in the circuit. It may have 165 Standing Order 510, CPD, 505. Special provisions exist for single-church Circuits and Ecumenical Areas. 166 The Superintendent, all presbyters, deacons, probationers and persons of other communions and connexions authorised to serve the church as ministers or deacons appointed to the Circuit, and the Circuit Stewards, are ex-officio members of all meetings connected with the Circuit. 167 They may not exceed the number of church council representatives, and the meeting should consider its composition as a whole with regard to age, sex and ethnic origin (Standing Order 513, CPD, 509). 168 Standing Order 515, CPD, Deacons are directly stationed by the Methodist Diaconal Order, and may not be invited to serve. 58

59 power delegated by the circuit meeting to invite a new minister, but the circuit meeting cannot delegate the power of re-invitation. Circuit Staff Meeting: presbyters, deacons and probationers appointed to the circuit and others stationed in the circuit, are expected to meet (weekly if possible) in order to take counsel together respecting the affairs of the circuit. 170 When more than one circuit serves the same town or neighbourhood a monthly meeting between them is encouraged. Local Preachers Meeting: The local preachers meeting consists of all presbyters and deacons 171 who are members of the circuit meeting and all local preachers in the circuit. Recognised preachers and readers of other churches may also be authorised to serve as local preachers. It meets once per quarter, and may invite church stewards, worship leaders, musicians and readers to attend the meeting. The meeting shall: be an opportunity for all its members to worship together and share fellowship; consider the state of the work of God in the circuit so far as the role of local preachers and worship are concerned, and in particular communicate to the superintendent its view on issues of policy affecting the circuit plan or preaching appointments and to the circuit meeting its views on circuit policy relating to worship; hold local preachers accountable for their ministry, considering in particular their character, their fidelity to doctrine and their fitness for the work; be responsible for training programmes and the oversight of those in training, and make recommendations to the circuit meeting for the accreditation of any preacher; be responsible for the training programmes and the oversight of those who are worship leaders, and make recommendations to church councils concerning their appointment or re-appointment. 172 A.4.i Congregational: Committees and Structure The Constitutional Practice and Discipline of the Methodist Church says the following in relation to the Local Church and governance: In the government of the local church the several responsibilities must be exercised without the loss of the unity of the one ministry. The church council is constituted to unite those who hold responsibility in the church in one working community. It has the authority to take decisions for the church and to manage its affairs to this same end. The General Church Meeting has a responsibility to consider the whole ministry of the church and every part of it and in making appointments to ensure the cooperation of the whole church in that ministry. This requires a proper representation 170 Standing Order 523, CPD, Providing the deacons are local preachers. All candidates for the presbyteral ministry must be local preachers first. 172 Section 56, CPD,

60 of all the diversities present in the local church, including those who are newcomers to it. 173 The Church Council 174 The church council has authority and oversight over the whole area of the ministry of the church, including the management of its property. Aims and methods, the determination and pursuit of policy and the deployment of available resources are its proper responsibility. 175 The church council consists of the superintendent; 176 presbyters and deacons appointed to the Circuit or exercising pastoral responsibility in the local church; any lay workers employed by the circuit meeting or the local church to work in that church; 177 the church stewards; the treasurer; the secretary of the Pastoral Committee; the secretary of the council; between six and fifteen representatives elected by the General Church Meeting; up to fifteen additional co-opted persons (in particular, to ensure a young person is on the council 178 ); a circuit steward. Other people in the local church may be invited to attend and speak, but not to vote. 179 The church council meets at least twice a year in October, following the September circuit meeting, and in February, before the March circuit meeting. The General Church Meeting 180 All members of the local church are voting members. Those on the community roll who are not members are also welcome to attend and speak. The meeting shall be held for fellowship, for mutual counsel respecting the condition of the local church, including its financial affairs, for the election of church stewards and representatives and for any other purpose which the Conference may direct. The meeting is held at least annually, except in churches with less than 50 members, when its functions may be discharged by the church council. Pastoral Committee 181 In churches of 50 or more, the pastoral committee consists of the superintendent, the ministers appointed to the circuit, the church stewards, and the class leaders and pastoral visitors. 182 The committee has oversight of the members and those in training for 173 Standing Order 602, CPD, Section 61, CPD, Special provisions exist for Local Ecumenical Partnerships and single-church Circuits. 175 Standing Order 603, CPD, It is possible that the Superintendent is not appointed to the Circuit. 177 Providing they are members of a church in the Circuit 178 There is no lower age limit, though persons under 18 may not legally vote on managing trustees business. 179 In churches of less than 50, it is possible to designate all members of the Local Church who are willing to serve to be members of the Church Council. 180 Section 62, CPD, Standing Order 644, CPD, In smaller churches, the functions of the Pastoral Committee may be discharged by the Church Council. 60

61 membership, and encourages fellowship through class meetings and other groups. It meets at least annually. The committee has the power to remove people from membership when they have ceased to meet in worship without sufficient reason. Other Committees Large churches are particularly encouraged to make as much use of committees as possible in order that every area of the church s life and witness may receive examination and encouragement, and to enable as many people as possible to make a contribution to the leadership of the local church. 183 Powers may be delegated by the church council to any committee, except obligatory appointments, approval of persons for membership, and the accreditation of workers with children and young people Standing Order 640(2), CPD, Standing Order 642, CPD,

62 A.4.j Organisational Flowchart 62

63 A.4.k Regional: Mission and Strategy The current mission statement and strategy document for the whole Methodist Church is as follows: Our Calling 185 The calling of the Methodist Church is to respond to the gospel of God s love in Christ. The church exists to: increase awareness of God s presence and to celebrate God s love (Worship) help people learn and grow as Christians, through mutual support and care (Learning and Caring) be a good neighbour to people in need and to challenge injustice (Service) make more followers of Jesus Christ (Evangelism) Priorities for the Methodist Church 186 In partnership with others wherever possible, the Methodist Church will concentrate its prayers, resources, imagination and commitments on this priority: To proclaim and affirm its conviction of God's love in Christ, for us and for all the world; and renew confidence in God's presence and action in the world and in the Church. As ways towards realizing this priority, the Methodist Church will give particular attention to the following: underpinning everything we do with God-centered worship and prayer. supporting community development and action for justice, especially among the most deprived and poor - in Britain and worldwide. developing confidence in evangelism and in the capacity to speak of God and faith in ways that make sense to all involved. encouraging fresh ways of being church. nurturing a culture in the church that is people-centered and flexible. Both Districts are also currently reviewing circuit boundaries, and some circuits have already been amalgamated. A.4.l Intermediate: Mission and Strategy No data-provided A.4.m Congregational: Mission and Strategy No data-provided accessed on 15 June accessed on 15 June

64 A.4.n Finance Regional: district funds are generated from the Circuit Assessment, (10% of the initial 60% offered up by the local churches for the Circuit Assessment). Districts also have a levy on circuit advance funds (the District Advance Fund). In addition, Newcastle, has a District Capital Fund. Intermediate: the circuit is the place that almost all the financial activity takes place (some 90%). Income is generated principally from the assessment paid by the local churches. The bulk of expenditure goes toward paying minister s stipends. This has mission implications because the way in which ministers stipends are generated precludes the possibility of establishing a new local church. Capital money arising from sale of property or land is paid into the Circuit Advance Fund. This may only be spent under strict guidelines, and with the permission of the District Property Committee. 187 Congregational 188 The first charge on the funds of the local church is the Circuit Assessment which covers stipends (60-70%) 189 After that, funds may be applied for the charitable purposes of the local church which include: a) those arising from The Nature of the Local Church and the advice on committees (see above), the relief of poverty and distress (applied first to the congregation and neighbourhood), and work among children and young people; b) the support of any connexional, district, circuit or local fund of the Methodist Church; c) the support of any ecumenical work in which the local church is engaged; d) the support of the Leaders of Worship and Preachers Trust; the support of any other charitable fund or body that is not contrary to any purpose of the Methodist Church or to Methodist discipline. The accounts of all organisations connected with the local church are part of the accounts of the local church. Details of all accounts are submitted to the Synod every year. A.4.o Questions 1. What is the relation between presbyteral and diaconal ministry? 2. How can a presbyter develop as a focus of the whole church without falling into a model of omnicompetence? 3. What are the tensions within deaconship? 4. How well are deacons roles understood? To what extent are deacons forced into presbyter s appointments; social workers, community workers? 5. Is good pastoral support available through the order? 6. What are the strengths and weaknesses of permanent or transitional presbyters? 7. What is the status of gender in the Methodist makeup? 187 Standing Order 955, CPD, There is a levy each year to the Do istrict Advance Fund, to enable redistribution of surplus funds around the District and Connexion. Methodist ministers receive their stipends from the Circuit to which they are appointed. The Chair of the District is paid by the Connexion. Only those ministers appointed to the District (such as the District Evangelism Enabler in Newcastle) are pain by the District. 188 Section 65, CPD, Standing Order 650, CPD, 566. Collection rate is therefore 100%. 64

65 A.5 Northern Baptist Association John Claydon A.5.a History Baptist churches have been founded in this country since the 1640s. They emerged as a result of the Radical Reformation and were shaped by the influences of English Puritanism, Separatism and the Anabaptists in Europe. The theological values that marked them out relate to the baptism of believers, a commitment to congregational church government and separation of church and state. They endured persecution both before and after the demise of the English Commonwealth, but began to flourish following the passing of the Toleration Act. From the outset there have been Particular (Calvinist) Baptist Churches and General (Arminian) Baptist Churches. A considerable influx of life and vitality entered Baptist circles following the Methodist Revival which led to the establishment of a new stream of Arminian Baptists. Baptists created their own regional and national organizations. The present Baptist Union of Great Britain is the oldest and largest national organization of Baptist churches in Great Britain. It was formed when the General Baptists and Particular Baptists came together in The Baptist Union of Great Britain consists of about 2,150 churches with a total membership of almost 140,000 individuals. Local churches belong to both the national Union and also to regional Associations. The earliest Baptist Church in the North East was founded in 1650 as a consequence of the Parliamentary Army s presence in Newcastle upon Tyne. The Northern Baptist Association can trace its history back to a Particular Baptist Association which was formed in The newly formed Association consisted of six churches with a total of twelve or thirteen congregations spread across the north of England, including churches in Cumberland and Yorkshire. A.5.b Ecclesiology A number of significant biblical and theological themes converge in shaping Baptist Ecclesiology. Arising out of understandings of the Old Testament, but developed in the New Testament, is the belief that God has called a people to be God s covenant people and to be a distinctive witness to God s Kingdom. Such a call, and relationship, is fundamental for Baptists who believe that it is in, and through, the gathered people of God that God engages with God s people in a corporate sense. Therefore the term assembly becomes significant in reflecting the understanding that just as in the Old Testament God called God s people together to belong to him and to one another, so also the local church is an expression of such a covenant community with Christ promising to be present when people gather in his name. This gathered community, filled with the Spirit, with Christ in the midst, is seen to be competent to discern the mind of Christ for its life and mission. Consequently, Baptists affirm strongly the liberty of each church to discern the mind of Christ for itself. The implications of such an ecclesiology is that whilst those called to be ministers, elders or deacons will be expected to take the initiative, discern vision, and take a lead, it is the gathered church in fellowship with her Lord that is to discern what is right. This would be expressed in the Church Meeting, a meeting of church members who would make decisions by consensus or formal vote. The emphasis upon the local church congregation is dominant 65

66 in this ecclesiology, yet this inherent independency is meant to be balanced by an interdependency which is reflected in the life of regional associations and a national union. In theory, Association and Union Assemblies would be seen as having authority as a gathering of the churches to discern the mind of Christ together, and that the assembly would act as a form of collective Church Meeting. However, although the authority of such gatherings is more advisory than determinative the work of the associations and union in matters relating to ministerial accreditation, provision for grants to support ministry and the like is more authoritative. A.5.c Constitution Whilst the Association has a long history, it was re-formed in 2002, as part of major reorganisation of the Baptist Union of Great Britain, and became a Registered Charity and Company Limited by Guarantee. It therefore replaced its previous constitution with Memorandum of Articles, Articles of Association, Bye-Laws and Standing Orders: the documents that charities typically adopt. The object of the Association is the advancement of the Christian religion especially by means and in accordance with the principles of the Baptist denomination as set out for the time being in the Declaration of Principle of the Baptist Union. 190 A.5.d Demographics The Northern Baptist Association covers the area equivalent to the North East of England, stretching from Northallerton to Berwick and from the coast to Great Asby, near Appleby, with a small cluster of churches around Kirkby Stephen to the west. The population in 2002 was 2,515,442 in an area of 3,317 square miles/5338 square kilometres. There are currently 3012 members within the region, 0.1 % of the population. Membership statistics are given in the graph below, showing a drop of around 3.4% over eight years. Average Sunday attendance of all ages in 2007 was about 4, Those over 21 numbered On the assumption that only about 80% of regular Baptist Church attendees are present at any one service the total worshipping Baptist community in the north east would be around 5,000. About 58% of all ages would be female and 42% male. 190 Northern Baptist Association, Financial Report, Charity No The Baptist Union of Great Britain requested all its member churches to do a congregational count on 2 nd December The actual recorded count for the NBA was I have added a further 213, based on personal knowledge of those churches which did not reply. 66

67 Figure 1: NBA Membership A.5.e Structure The basic unit of the NBA is the local church, which come together in a General Meeting or Churches in Assembly. There are currently 50 churches in the Northern Baptist Association. Governance is operative through the NBA council. A.5.f Personnel Paid posts: The lead in the Association is the Regional Minister (Pastoral / Team Leader) who has pastoral responsibility for ministers and churches and is Team Leader to Association staff. Working alongside are the Regional Minister - Mission Enabler, the key focus of which is to encourage, resource and support churches in mission; and the Association Secretary whose primarily responsibility is for the administration of the Association. Voluntary: Voluntary personnel include the Moderator, ordained or lay. The Moderator chairs Council and General Meetings, and is ultimately line manager to the Team Leader; the Treasurer, who oversees finance of the Association; and Elders and Deacons, local leaders appointed by the local congregations. They are not ordained, although they may be recognised by the laying on of hands and prayer. Their ministry is one recognised only within that church. The Home Mission Co-ordinator: encourage churches in their support of Home Mission. Home Mission is the prime way of financing the whole denomination. The income finances the work of the Union, contributes to the financing of Associations and enables grants to be made to support ministry in churches and other ministries that otherwise would not be able to afford it. 67

68 A.5.g Regional: Committees and Structure The General Meeting must meet at least once a year so as to have an AGM. The AGM will receive the Accounts that have already been approved by the Council as Trustees/Directors; it will elect people to the Council, receive other reports and do any other necessary business. There has, until recently been a second General Meeting during the year, but that is no longer deemed necessary unless there is specific business that needs to be dealt with. Rarely would either of the meetings be longer than an hour, unless there has been something very significant to consider. The meetings would take place within an Assembly of the Association which would be a day of worship and teaching. It is worth noting that Regional Ministers have to be appointed by a General Meeting and as such are appointed by the churches, rather than by the Council which is an elected group. Obviously the appointment would include a due process of interview, etc. The Council is seen as the place where decisions are made. This complies with the requirements of the Charity Commission, but may sit ill at ease with Baptist ecclesiology in that previously, before being re-formed, the association s main decision making body was a much larger and representative group to which all churches could send a representative. The council only meets three times a year and a typical agenda would include opportunity for reflection on a major strategic item, finance, reports from the sub groups and from Association officers, ecumenical and denominational matters. There are three sub-groups of Council with delegated authority to make decisions on its behalf. The Resources Group which deals with the details of finance and other administrative matters, the Ministry Group which handles matters relating to ministerial application and accreditation, and the support of ministers and churches, and the Home Mission Working Group which processes the applications made by local churches for a grant to support ministry, this group would make a recommendation to a national Grants Committee of the Baptist Union. There are two further groups which both report to Council. The Assembly Planning Group which plans the two Association Assemblies and the Staffing Group which handles matters to do with the staff. One might assume that authority comes from the Assembly which is the gathering of representatives of the churches. The representatives gain their authority to speak from the appointment by their local congregations. However, legally and practically speaking, the Council are the trustees/directors of the charity/company and are responsible for the direction and administration of the Association. The NBA Council is currently composed: 23 male and 5 female. Of the sub groups (which can include non NBA Council Members): o the Resources Group has 9 members, none of which are women; o the Ministry Group has 14 members, 5 of which are women; o the Home Mission Grants Group has 8 members, 2 are women; o the Assembly Planning Group has 8 members, 2 are women Comparisons with other Baptist bodies might be instructive: Such as the BU Council, 2 other Associations, and the BMS Council of Reference. Association representation on the Baptist Union Council is governed/controlled by a quota system. Each Association is allowed 9 representatives on the Baptist Union Council: up to 2 shall be the Association representatives on the National Settlement 68

69 A.5.h Intermediate: Committees and Structure Non-applicable A.5.i Congregational: Committees and Structure Each church is autonomous and is voluntarily a member of the Baptist Union of Great Britain and of the Northern Baptist Association. It is possible to belong to only one of these bodies, but not usual. Baptist churches should base their life and practice on that set out in the church s trust deed. These can be varied. Very old church trust documents will often have interesting peculiarities. Churches established in more recent times may well have adopted model trusts provided by the Baptist Union which are in keeping with the Baptist and Congregational Trusts Act of The trusts will deal with the matters of church membership, ministry, and governance. Regarding ministry it states that The Holding Trustees shall permit such Ministers as the Church shall from to time appoint to act and function as pastoral overseers of the Church who have been Baptised, 193 who affirm the Declaration of Principle, who hold to the authority of the Holy Scriptures and that interpretation of them usually called Evangelical, who maintain and practice the doctrine and rite of Baptism and whose name appears on the Register 194 provided always that the Church may make written application to the Union for such mentioned qualification to be waived 195 Some foundation deeds, which take precedent over the model trust deed, will require all members to have been baptised as believers, but many do not make this requirement. The schedule to the model trusts states that Church members in Church Meeting shall meet together under the guidance of the Holy Spirit under the Lordship of Christ to discern the mind of God in the affairs of the Church, and as such, shall be the final decision making authority for all matters relating to all affairs of the Church save for those matters reserved for decision approval or action by the Holding Trustee. 196 The leadership team of the church, traditionally minister and deacons, but sometimes it is minister/s, elders and deacons, or even simply Leadership Team, fulfil the role of managing trustees. Holding Trustees, who legally own the building to enable the church to function, will be appointed by the church. These may be individuals, or a Trust body such as the Baptist Union Corporation which acts for churches throughout the country, or an Association which operates a Trust Company. Seven of the thirteen Associations operate such a function, the NBA does not. Team and the National Strategy Forum, at least 4 shall be lay, at least 3 shall be female and at least 1 shall be under 40. (The National Strategy Forum no longer operates, but it has not affected the total number of representatives that an Association can appoint. An Association of fewer than 45 churches would have a much lower representation, but there is no Association of that size. The North Western Baptist Association counts a significant number of Independent Methodist Churches amongst its membership and has a higher representation.) 193 This means believers by immersion as set out in the Baptist Union s Declaration of Principle. 194 This refers to the Baptist Union s Register of Covenanted Persons accredited for Baptist Ministry 195 Baptist Union Corporation Guidelines B.9 Baptist Model Trusts for Churches 2003 p5 196 Baptist Union Corporation Guidelines B.9 Baptist Model Trusts for Churches 2003 p10 69

70 A.5.j Organisational Flowchart 70

71 A.5.k Regional: Mission and Strategy The Aims of the NBA are the following: to demonstrate concern for each other through prayer and sharing of information at Association and local levels; to encourage, develop and support mission in all its expressions; to provide opportunities for training; to develop confidence in the member churches to proclaim the Good News: Jesus is Lord. These aims are worked out through the desire to develop healthy churches and effective ministries, to encourage effective mission and to provide supportive relationships. Assemblies, as well as providing opportunities for deliberation are occasions for teaching, worship, fellowship and the developing of a common identity. Ministers are supported through a regular Ministers Fellowship as well as the pastoral support of the Association staff team. Churches are encouraged and equipped for mission by the action and support of the staff team and lay preachers, and other volunteers are provided with opportunities for training by events organized by the staff team and by the Regional Tutor who is employed by Northern Baptist College in Manchester to serve the Association. This is a 20 hour per week appointment. In terms of a mission focus the staff team has encouraged church to use evangelistic and discipleship material such as Alpha, programs to help churches to reflect on the way they order their lives such as The Purpose Driven Church and they are also encouraging churches to engage in a church evaluation using in-house produced material called Springboard. During 2008 churches were encouraged to engage with Hope 08 and the Just 10 mission. A.5.l Intermediate: Committees and Structure Non-applicable A.5.m Congregational: Mission and Strategy In line with the Baptist Union s Declaration of principle that each church has liberty, under the guidance of the Holy Spirit, to interpret and administer His [Christ s] Laws churches are expected to develop their own life and mission. However help and guidance is made available through both the Union and the Association. This will consist of advice, mission/church consultancy and the provision of resources. Traditionally Baptist Churches are gathered churches : that is those gathered together in response to the call of God, but they may also be gathered from a wider geographical area. The latter factor can often set a tension in terms of the mission focus of a church as to whether it should focus on the immediate area around the church or the wider area from which the congregation is drawn. Using the designation Believers Church with an emphasis upon the baptism of the believer and believers becoming members of the church does have the effect of emphasising the reality of conversion, whether that is experienced as a gradual journey or at a crisis point. The corollary of this is a natural emphasis upon mission as evangelism; however, most 71

72 churches would have a wider view of mission than this. In line with many evangelicals they have rediscovered a broader view of mission. The church s leadership in conjunction with the church meeting would be expected to help develop the church s strategy in mission. Many churches would engage in a variety of activities for different age groups which would range from sport and social activities to devotional and worship events. A.5.n Finance Regional: The Association has a turnover of just over 120,000. It owns no property and its major costs are the employment of the staff team: two full time Regional Ministers and one half-time Association Secretary. Income is almost entirely from the Baptist Union of Great Britain. There is no direct contribution from the churches. Churches pay a very modest subscription to the Baptist Union. This was 2 per church member in They are then asked to give voluntarily to the Home Mission Appeal which actually supports much of the life of the Union as well as making grants available to those churches without the means to support their own minister. The Home Mission Appeal has previously asked churches to give around 33 per member per year, but has recently changed this to a target of 5% of the church s budget. As this is entirely voluntary, the response is very varied. The Association from its churches and special offerings gave just over 96,000 which averages about 33 per member. Churches also give voluntarily to the Baptist Missionary Society and in 2006 gave almost 107,000 which is about 36 per member. There is at least one Baptist church that is neither a member of the Union nor Association in the area that gives to the BMS. The Association s main income comprises: Home Mission refund = 25% of the Association Churches giving to Home Mission of the previous year is returned to the Association to help run the Association. The Baptist Union provides a block grant given to every Association to fund one Regional Minister and the NBA receives an extra grant to help the Association in its staffing costs. Intermediate: Non-applicable Congregational: The structure of the Northern Baptist Association does not recognise an intermediate stage between the Regional Assembly and the local church. Hence, each church is regarded as independent and matters of finance are regarded as the prerogative of the local church. Each church will be responsible for its own financial viability, the support of its minister/s, the maintenance of its property (church, manse and any other property) and the general running of its life. For those churches which with help could support a minister, a grant from the Baptist Union s Home Mission Fund may be made available. Currently of the 50 churches in the Association nine are receiving grants to support full-time ministry, and four to support one shared ministry between them. Churches have been granted excepted charity status, but this is to change as from October 2008 when all those with an annual income in excess of 100,000 will be required to register separately as charities with the Charity Commission. Guidance is given by the Baptist Union of Great Britain to help church treasurers in the fulfilment of their duties. As the Minister, Elders and Deacons are collectively regarded as management trustees it will be good practice for the treasurer to work with them in the drafting of a budget, making regular reports and presenting the 72

73 annual accounts. Such considerations would also be put before the Church Meeting. The minister is regarded as a holder of office rather than an employee, but for payroll purposes he/she is treated as an employee and the church treasurer normally handles matters related to pay for the minister. Only one or two churches in the NBA use an external payroll agency. There is no central collation of individual church accounts so it is not possible to aggregate the total income and expenditure of the churches. Apart from a nominal subscription fee paid to the Union a church s contribution to the Baptist Union and the Baptist Missionary Society is entirely voluntary. A.5.o Questions The NBA Council is currently composed of 23 male and 5 female. This does raise issues about the under-representation of women; i.e. the restriction of drawing from less than half the membership. How does this affect the nature and ethos of decision making? 197 What are the effects of the post-denominational attitudes governing church intake or lack thereof (e.g. the church s partnership with primitive Methodists, or newcomers to the area that eschew denominational allegiance for a church that offers them practical support like education)? How does a more pragmatic partnership reflect on the strategy as well as the core theology? Are deacons and elders meeting? Are they fulfilling roles given by trustees? What are the definitions and understanding of the roles of elders and deacons (figures for the proportions of deacons and elders remain obscure)? What is the ratio amongst Elders and Deacons? 198 What is the impact of civil law and religious law? For example, what impact have the reforms of when the Association became a charity - had? What are the ongoing impacts (changes to trust deeds)? How will the changes in charity law affect the transition from open to closed membership or vice versa? This question works at three levels: Union, Association and Congregation (local Church in Baptist language). Resulting from the changes, or impending changes, in charity law the Baptist Union established a body of Trustees in preparation for new regulations. This was contentious in that it was seen to remove authority away from the National Assembly and the Council (which was seen as doing the work of the Assembly) to a small body of Trustees. A similar, but less contentious move happened in Associations when their new governing documents created a body of trustee / directors, moving authority away from a General Committee which was much larger and more representative of the churches. Now local congregations are gradually being asked to register as charities with a model document that has tried to balance 197 Of the sub groups (which can include non NBA Council Members): the Resources Group has 9 members, none of which are women; the Ministry Group has 14 members, 5 of which are women; the Home Mission Grants Group has 8 members, 2 are women; the Assembly Planning Group has 8 members, 2 are women. 198 There are guidelines produced by the Baptist Union about the role of the Charity Trustee which is effectively what the Elders and Deacons are. 73

74 the requirements of the Charity Commission which wants a small identifiable, accountable and authoritative leadership within churches, and the Baptist Ecclesiology which places authority under Christ in the Church Meeting. What is the nature of oversight by the association and its churches and how is that revealed, especially as it pertains to finance? How do the autonomous churches work together over strategy? How effective is mission / strategy at the local level? Why people give more freely to money on missionary work? How much do global concerns impact on the local church, and what does that say about how people understand mission? To what extent does ownership of decision make for a collective identity? 74

75 A.6 Salvation Army: Northern Division Marcus Pound and Russell Tucker A.6.a History We are not and will not be made a Church. There are plenty for anyone who wishes to join them, to vote and to rest. 199 It was not William Booth s original intention to establish a new Christian denomination. An early convert to Methodism and travelling Methodist Minister he began to realise that the poor were not made to feel welcome in the churches and chapels of Victorian England. Resolved to do more, he resigned his post and returned to London s East End where he had worked previously, with a view to doing more for the poor, the homeless, hungry, and destitute. His preaching quickly impressed some missioners who encouraged him to lead a series of meetings in a large tent, which led him to establish a movement, which he called 'The East London Christian Mission', one of 500 charitable and religious groups helping out in the East End. The movement grew rapidly 200 and Booth came to realise that its success depended upon the strong direction of a single hand: I am determined that Evangelists in this Mission must hold my views and work on my lines. 201 Moreover, since Booth saw his movement as engaged in a spiritual battle, it was logical that he should adopt a military metaphor. In 1878 the mission was reorganized along military lines with preachers referred to as officers, with Booth as their General. The mission became known as the Salvation Army. Today s Army maintains evangelistic and social enterprises (emergency disaster response; health programs; education programs; residential programs; day-care, addiction dependency programs; service to the Armed Forces; and general community services such as prisoners support, charity shops, and feeding programs). These are undertaken through the authority of the General, who is aided by full-time officers and employees, as well as soldiers, who give service in their free time. 202 It currently serves in 113 countries and other territories employing 16,945 active officers, 1,082,166 senior soldiers (2008). In the United Kingdom the activities of its Social Work Trust make The Salvation Army one of the largest and most diverse providers of social welfare in the UK after the Government. 203 The Salvation Army have been active in the North since the early 1800s. 199 Orders and Regulations for the Salvation Army, London: SA, Quoted in Harold Hill, Leadership in the Salvation Army: A Case Study in Clericalism, Milton Keynes: Paternoster, 2006, pp By 1882 a survey of London discovered that on one weeknight, there were almost 17,000 worshipping with the Salvation Army, compared to 11,000 in ordinary churches Last accessed 29 June Last accessed 29 June The Salvation Army Year Book, 2008, p Salvation Army, Social Work Trust, Charity Registration No

76 A.6.b Ecclesiology Like the Methodism from which it sprung, Salvation Army ecclesiology is a mixture which combines belief about the mission of the church, with a pragmatic sensibility toward the latter. 204 The church exists for the sake of its mission in the world and hence is ordered toward this aim. And because its purpose is to further the mission of the church, it must be judged not only by its faithfulness to the gospel, but its effectiveness in advancing mission. Robert Paul calls this attitude evangelical pragmatism, by which the church must be free to meet the spiritual needs of every age. 205 This implies to an extent that ecclesiastical institutions are secondary to the missionary imperative: structure serves mission. Institutional structures may be employed from time to time, but ultimately should be set up to meet the needs of the moment and should be modified or discarded in that regard. In short, Salvationist ecclesiology holds that everything connected with the ordering of the church s life and work must serve its missionary calling. Hence what is important is less the form of the Army, as the process by which it achieves its goals. The missionary purpose of the church makes for a unity, and herein lays the relevance of the military metaphor for the church: an army tends to be united in a common purpose. Indeed, unity was an important theme for Booth, hence the Army distilled its doctrinal statements to what its early leaders considered as the missionary essentials, eliminating divisive points of doctrine which may serve to polarise the denominations. Yet in building structures to serve mission, a church also has to be adaptive; i.e. the missionary church must maintain a sufficient flexibility to suit the terrain in which it serves. In the early Salvationist movement, soldiers were organised into brigades for specific missionary tasks, and these groups became important vehicles for evangelism precisely because of their adaptability, meeting needs in settings outside the institutional, organising themselves around specific tasks, determining their own format, organising for battle, and ensuring discipline. In short, the small group is ideally suited for this disciplined pursuit of objectives and the adaptation of structure and method to the needs of the battlefield. The logic invoked here is reflected today through the implementation of a Mission Development Plan in each corp. In structuring for mission, therefore, the church organises its life in ways that facilitate the flexibility and mobility required for combat readiness with the clear implementation of missionary objectives. A.6.c Constitution The Salvation Army operates under two central trusts: the Salvation Army Trust ('Central Funds') the Salvation Army Social Work Trust (`Social Work Funds') 204 Phil Needham, Community in Mission: A Salvationist Ecclesiology, The Salvation Army, 1987, /Library-CommunityinMission.pdf 205 Robert S. Paul, The Church in Search of Its Self (Grand Rapids: Erdmans, 1972), p

77 The charitable objects of the Salvation Army are, as defined by its Trust Deed, dated 30 January, 1891: The advancement of the Christian religion ; the advancement of education, the relief of poverty and other charitable objects beneficial to society Hence, evangelism plays a key role. 206 The specific objectives of The Salvation Army Social Work Trust are: the relief of poverty, sickness, suffering, distress, incapacity or old age; the advancement of education; and the provision of training in Christian and moral principles and the assistance of those in need of protection. A.6.d Demographics The area covered by the Northern Division has been described as the belt which goes round the belly of the British Isles. It covers an area stretching from the Carlisle, and embracing part of the Lake District (Penrith and Whitehaven) on the west coast, to Newcastle on the east cost. It extends north of Newcastle to Ushington, and South to Middlesbrough and Stockton. In practice, a majority of its corps are situated in the historic region of Northumbria, making its population equivalent to but in excess of 3.1 million. The Northern Division is home to 3462 members. Corps statistics, recorded between the months of March and April 2007 detail total attendance at the various corps events (e.g. home groups; outdoor evangelism events; prayer meeting; parent and toddler groups etc.) at 86, This includes both adults and young, but excludes the various other social outreach programs such as hostels. Average attendance at worship in the same March to April period amounted to 1455 (giving an average congregation size of 29). As the graph below shows, membership (i.e. covenanted soldiers or youth) is in a slow decline, dropping on average by 1.14% a year over a seven year period. 208 Membership: Salvation Army (Officers, Soldiers, Adherents, Recruits) The Salvation Army, Financial Report, 2006, Charity Registration No Corps Statistics 2007, Statistical department THQ. 208 Statistics Office, THQ. 209 Statistics Office, THQ. 77

78 * 2006 contains the same data as 2005, and the figures given for 2007 are also given for 2008.It is the duty of the Divisional Commander to collect the statistics. Where data is missing, it is carried over from the previous years. Reasons for lack of data may include illness or temporary lack of Divisional Commander. Salvation Army: Average Weekly Attendance Figures relate to the Sunday Morning meetings, taken between an 8 week period, March to April. Statistics are taken from Salvation Army Statistics office, Northern Activity Profile. A.6.e Structure The Salvation Army is a military-style organization. All positions, except that of General, are held by appointment. Army operations are divided geographically into Territories, which are then further sub-divided into divisions, and corps. Territories usually correspond to the particular countries in which the Salvation Army is represented. The regional unit within territories is called a Division, and is administered by Divisional Commanders who are responsible to the Territorial Commander. A Division is a grouping of districts, similar to a diocese in the Church of England or the Catholic Church. Each Division consists of a number of corps and social centres which are mostly run by officers of varying rank. The Salvation Army equivalent for a parish or church is a Salvation Army corps. Each corps is led by a corps officer, the Army equivalent of a minister (responsible to the divisional commander). The congregations are composed of soldiers, i.e. those who live by the Salvationist tenants; adherents those who attend although do not share the level of commitment. The Salvation Army services the communities through 47 corps, five Social Service Centres, two Community Centres, and a host of other forms of social outreach programs. A.6.f Personnel The structure of personnel runs, in ascending order, as follows: Cadet, Lieutenant, Captain, Major, Lt. Colonel, Colonel, Commissioner, Chief of Staff, General. Cadet is the title given to 78

79 those in training to be Salvation Army Officers. Lieutenant, Captain, and Major are the regular ranks for Salvation Army officers. A Cadet is commissioned to the rank of Lieutenant, and after 5 years promoted to Captain, then after fifteen years receives the rank of Major in recognition of service. Lieutenant-Colonel, Colonel, Commissioner and General are all special appointment ranks in that they are only given to officers in senior leadership positions. Further to that: Solider: a person who has signed the Soldier s Covenant (Articles of War) and been enrolled as a member of the SA. Must have professed conversion and accepted SA doctrines, and committed to a distinctive lifestyle involving not only normal Christian ethical standards but also abstention from tobacco and gambling. 210 Recruit: A person who has professed conversion and is undergoing instruction to prepare for enrolment as a soldier. Adherent: A person who formally regards the SA as their church, (i.e. they sign a formal statement) without taking upon themselves the life-style commitments involved in being a soldier. Junior Solider: A young person, from age 9 upwards (to approximately 15/16), who signs a pledge, and affirms a promise regarding life-style. New Seekers: those who wish to become members with no previous Salvation Army background. (Historical trend to invite people to respond to an altar call, at the end of a sermon, YP Seekers: teenagers wishing to become members with no previous Salvation Army background. 211 The Northern Division is home to 76 full time officers, 2373 soldiers; 30 recruits; 682 adherents; 377 junior soldiers; 18 New/YP seekers (total: 3462). 212 A.6.g Regional: Committees and Structure The seat of the Northern Division is the Divisional Headquarters, currently serviced by seven full-time Salvation Army Officers (Minister of Religion) and ten full-time administration staff. The Army also employs a number of part-time and full-time staff through its various missionary activity such as educational projects and mobile emergency units. The Divisional Commander has overall responsibility for the Division, 213 whose principle should be, in undertaking efficient management of the Division, to fulfil through delegation rather than administration. The Divisional Commander is chairman of the Divisional Strategy Council; Business Board, Appointments Board and Candidates Board, and a member of all advisory boards. The Division relies on six Boards: 210 This has implications for the sources of funding opportunities (i.e. national lottery) 211 H. Hill, Leadership in the Salvation Army: A Case Study in Clericalism, (Milton Keynes: Paternoster, 2006), Corps membership , Statistics Office, THQ. 213 Ibid.,

80 1. The Divisional Business Board (weekly): sub-board of the Salvation Army Trust Company. Four members form a quorum, the board deals with all expenditure. Their operations are governed by international regulation and by the guidelines determined by the board of the Trustee Company. The secretary is the Divisional Administration Officer. Members include: Divisional Commander; Director of Women s Organisations; Director for Personnel; Director for Evangelism; Director for Social Program; Director for Finance and Administration. 2. The Divisional Strategy Council: forum for coordinating the work in support of the Army mission (weekly, must meet monthly), church growth, new developments in social services, young people & youth-work, adult and family, community work, fundraising, localised projects, divisional events. Ex officio members include: Divisional Commander; Director of Women s Organisations; Director for Personnel; Director for Evangelism; Family Officer; Youth Officer; Director for Social Program; Director for Finance and Administration. 3. The Divisional Appointments Board: advisory body for formulating proposals regarding personal. Membership includes: Divisional Commander; Director of Women s Organisations; Director for Personnel; Director for Evangelism. 4. Divisional Candidates Board: to monitor candidate recruitment. Membership includes: Divisional Commander; Director of Women s Organisations; Director for Personnel; Director for Evangelism, Director for Social Program. 5. Divisional Advisory Council: An advisory council made up of diverse members and functions to advise the Divisional Commander of Mission Strategy. 6. Further to this there is a Divisional Youth Advisory Council. A.6.h A.6.i Intermediate: Committees and Structure Non-applicable Congregational: Committees and Structure The corps is the local SA unit, equivalent to a parish or congregation. The corps is run by a Corps Council, an advisory group of senior local officers (i.e. non-commissioned volunteers) and other members of the corps, including adherents and members. The Council advises the corps commanding officer on local policy and program. A Corps Council is established in every local centre in accordance with the Orders and Regulations Governing Corps Councils, and it be given encouragement to embrace the ownership of the Corps Mission Programme. Typically a corps program will include: weekday public meetings, bible study, house groups, age-related meetings, parent and toddlers, band/choir rehearsal etc. 80

81 A.6.j Organisational Flowchart 81

82 A.6.k Regional: Mission and Strategy The key elements of The Salvation Army Central Trust s medium to long-term strategy consist of: providing Christian worship and proclamation of the Christian message in Corps, community and social centres, outdoors and wherever people are, and facilitating opportunities for Christian worship, reflection and discipleship on a wider basis by means of a variety of media, including literature, music, electronic media and personal evangelism; maintaining and extending the range of community activities operated at local Corps, and seeking to establish new Corps providing worship community programmes, ethnic diversification and increased membership; reaching out to young people, especially those who are marginalised, through the vehicle of a specific youth sub-brand, offering holistic support and mission involvement, and engaging them in Christian values; influencing policy makers through the provision of information on social issues and problems; training and equipping current and future Salvation Army officers, staff and volunteers; financially supporting The Salvation Army Social Work Trust in the provision of residential and outreach programmes for people who are homeless, vulnerable families and children, older people, victims of substance misuse, military personnel and their families, prisoners and their families, people with health issues and/or special needs and those affected by natural and man-made disasters; and, supporting the work of The Salvation Army internationally by holding appeals to support the Salvation Army s international mission, including development work, and to provide relief to those affected by disasters overseas; and, on occasion, by releasing appropriate personnel to engage in Salvation Army work overseas. 214 However, it is also appropriate here to refer to a territorially wide strategy document: ALOVE. Although launched four years ago (2004), it represents the outworking of a decade and a half s reflection on the nature of church. In the 1990s many Salvationists were wrestling with the question: what are the fundamentals of the Salvation Army? How important were brass bands and uniforms to its identity? The debate took place across leadership, and was specifically driven by The Mission Team, reforming element within and across ranks. In answering the question, they made a special appeal to the Salvation Army s social mission, and in particular to establish this vision for the young in ways which gave licence to create new models of worship and hence Salvationist identity. In short, the document is not so much a document which seeks to address the youth, but rather, by addressing the youth, address the corporate identify of the Salvation Army as whole Salvation Army Trust, Trustee s Report, 31 March, 2007, (Charity Registration ) 215 Alove, Strategy Document, May

83 The aims of the document as stated are: to raise young Salvationists as a missionary force; increase numbers of young people coming to Christ and committing their lives to holiness; to establish a new sense of vision amongst the young; increase young persons training for leadership; to create new models of Salvation Army worship; provide new opportunities for the nurturing of faith; inject energy into the corps; to engage meaningfully with the marginalised; transform communities affected by deprivation amongst the young; to address the declining numbers and drop out rates amongst the young. A.6.l Intermediate: Committees and Structures Non-applicable A.6.m Congregational: Mission and Strategy It is the responsibility of the Director of Evangelism to ensure that all Corps operates a Mission Development Plan His aim is not to provide one, but facilitate Corps in devising their own to reflect the local situation. The Mission Development Plan sets out the individual strategy for its particular Corps. Mission plans are put in place bi-annually, although the document is fluid in regard to progress. The Mission Development Plan is formulated by: 1) Corps Officers; 2) Corps Council; 3) Director for Evangelism, and may engage areas such as: community services; youth and children s work; finance and resources. The Corps Officer, Corps Council, and Divisional Director for Evangelism meet quarterly to discuss the Plan. The outcomes to follow: agreed plan for the future; objectives set; submission of Plan to the Divisional Strategy Council; submission of Plan to Territorial Corps Strategy Council for Record; monitoring of progress/action towards the established goals; variations of Plan in response to changing scene. A.6.n Finance Regional: No data is available at this level Intermediate: Non-applicable. Congregational: Corps budgeting is undertaken by: a) the Corps Officer; b) Local Finance Officer; c) Divisional Headquarters representative annually (Nov/Jan). The outcomes to 83

84 follow: 1) draft budgeting document is created which defines the financial status of a corps; 2) where a surplus or neutral budget is recorded, it is submitted to DHQ for recommendation; 3) where there is a shortfall the budget is submitted to Divisional headquarters where the Divisional Director of Business and Administration considers further support funding. The Divisional Director for Business and Administration can consider the allocation of Mission Support Resources from a budget allocated by Territorial Headquarters ( 500,000). Corps accounting is undertaken weekly by the Corps Officer and Corps Finance Local Officer. Transactions/Banking is reported monthly to Divisional Headquarters; where they are scrutinised and the data inputted into Agresso Accounts. Budget monitoring is undertaken monthly by the Corps Officer and Corps Finance Local Officer as well as the Director of the Business Board and Administration and involves monthly reports and bank reconciliation. An Income and Expenditure report is issued to the Corps, highlighting variations to the budget which must be managed either locally or divisionally. Bank accounts are reconciled and a monthly report is issued from DHQ to THQ. The Salvation Army has its own Bank: the Reliance Bank. A.6.o Questions 1. How do status and function interact? 2. How is leadership challenged by changing assumptions about Salvation Amy identity? 3. To what extent to the pragmatics of mission determine leadership style? 84

85 A.7. United Reformed Church: Northern Synod John Durell A.7.a History The United Reformed Church came into being in 1972 as the result of a union between the Congregational Church in England and Wales and the Presbyterian Church of England: the first church union between churches of different traditions in this country since the Reformation. Further unions have since taken place in 1981 with the Re-formed Association of Churches of Christ, and in 2000 with the Congregational Union of Scotland. The United Reformed Church is divided into thirteen synods eleven in England, and the two national synods of Scotland and Wales. The Northern Synod covers the North East of England. The United Reformed Church is firmly rooted within the English dissenting tradition, and a number of congregations in the region are able to trace their own history back to the religious ferment of the seventeenth century and the call for a more thorough-going reformation of the English Church. Independent (later Congregational) and Presbyterian views that were prominent and influential during the Commonwealth period were driven underground after 1662; and dissenters, who were still heavily penalised, could only meet for worship in licensed meeting houses after the accession of William and Mary. Dissenting congregations were at first eclectic, holding together people of Congregational and Presbyterian (and sometimes Baptist) persuasion, with denominational boundaries and eventually institutions developing only later in the 18 th century. Thus there is a sense in which the United Reformed Church is liable to define itself over and against the dominant Church of England as the Church from whom its members have dissented, but there is also a sense in which its members may celebrate belonging to one of the largest Christian families in the world. The loosely structured World Alliance of Reformed Churches claims to be a fellowship of 75 million Reformed Christians in 214 churches in 107 countries. Both recent history and maybe also earlier experiences have also given the United Reformed Church a strong ecumenical bias; and its later unions with the Churches of Christ and the Scottish Congregationalists, movements with a quite different history, and both growing out of the 18 th century evangelical movement, have challenged it to find a role and identity as a United church as well as a Reformed church. A.7.b Ecclesiology Two significant aspects contribute to the URC s ecclesiology: First, the URC emerged primarily from the sixteenth-century Reformation, specifically those who held in common a positive evaluation of the work of the great 16 th century continental Reformers, and especially John Calvin of Geneva. 216 Calvin s Institutes of the Christian Religion, although read today more critically, remains influential in the ordering of the life of all Reformed and Presbyterian churches worldwide. Within the United Reformed Church that ecclesiology is reflected in the fundamental experience of the local congregation, where ministers of word 216 Our Life Together: The Basis of the Union, Robert Pope. 85

86 and sacrament share with elders in a ministry of leadership and pastoral nurture, and also in the decision-making processes of the wider councils of the Church. It is noteworthy that elders are ordained to their office, and also that ministers come to a local pastorate through a process of testing and call. As a conciliar Church, oversight is given through the appropriate council, whether General Assembly, Synod, or church or elder s meeting; and the office of synod moderator (unknown to Presbyterians in 1972) tends to be carefully distinguished from episcopal roles in other Churches. Faith and Order in the URC are understood according to the Basis of Union. The document is not of the order of systematic theology; nonetheless it outlines what the URC believes the Church to be. It maintains the belief in the Trinitarian God, Father, Son and Holy Spirit ( A12, 17), who has redeemed humankind, reconciling the world to himself, and who calls the Church into being, empowering it for continued witness ( A1). Second, the URC is committed to ecumenism, especially the historical manifestation of the essential unity of the Church; by Church then, the URC means the universal church of Jesus Christ, regardless of particular time or church, hence its catholicity: The Church is catholic or universal because Christ calls into it all peoples and because it proclaims the fullness of Christ's Gospel to the whole world ( A3). And following from this, what constitutes the Church is inextricably linked to its concept of mission, both in and to the world. As Robert Pope explains: Because God is actively engaged in the Church on earth in revealing his will anew in each age, the URC recognizes that the Church is only ever the Church in via. Thus its order and its mission are never eternally fixed. Furthermore, it recognizes that even among its members there will be differences in understanding and conviction. The task which faces the URC, then, is to enable flexibility in its structures and its forms in order to equip its members to live not merely in agreement with certain beliefs and practices but to remain together even in the midst of disagreement over their implications and implementation. Without this commitment to be together under God s providence (known in early Dissent through the notion of Covenant) it becomes impossible for the Church to fulfil its mission. 217 Hence to be Reformed means recognizing the Word of God in the Scriptures of the Old and New Testaments to be both the creative stimulus to Christian living and service and the continuing criterion for judging the forms and traditions of the Church s life. 218 A.7.c Constitution The United Reformed Church Northern Synod is an unincorporated charitable organisation (exempted from registration), set up in 1972, and governed by the United Reformed Church Acts , the Standing Orders of the General Assembly of the United Reformed 217 Ibid 218 Ibid. 86

87 Church, and the Structures and Rules of Procedure for the Conduct of the United Reformed Church as adopted by that Assembly. It lists its principle activities as: 219 to proclaim the good news of the Kingdom; to teach, baptize and nurture new believers; to respond to human need by loving service; to seek to transform unjust structures of society; to strive to safeguard the integrity of creation; to sustain and renew the life of the earth. A.7.d Demographics The Synod covers the area regional area of the North East, with a population of 2,515,442 (2002) in an area of 3,317 square miles/5338 squared kilometres. There are currently 4009 members within, 0.1% of the population, with an average weekly attendance of The table below provides a partial historical analysis, showing a membership diminishing by an average 134 a year over 5 years. Membership: URC-Northern synod 219 United Reformed Church Northern Synod, Financial Report

88 Similarly, the table below provides a partial historical analysis of average weekly attendance. 220 Average Weekly Attendance: URC-Northern synod 221 A.7.e Structure The basic unit of the Northern Synod is the congregation. These are brought together in small groups under Mission partnerships, exercised through a leadership Team. The churches meet regionally through the regional Synod. There are 86 worshiping congregations. Mission partnerships were introduced in response to the agreed suspension of District Councils in 2004, and formally wound up 2007) leaving no Council of the Church between Synod and the local church. Synod resolved to set up Mission Partnerships as clusters of churches who would meet regularly for mutual support and encouragement and in particular for considering and implementing strategy for mission. In all twelve Partnerships were designated one of these soon to become a United Area, and so still functioning as a District Council. A.7.f Personnel The Chair of the Northern Synod is the Moderator, who is a minister appointed by General Assembly for a fixed term with a brief to exercise pastoral care towards ministers and churches and encourages the work of the United Reformed Church in the Region. The Moderator represents the whole United Reformed Church in services of ordination and induction, and in dealings with partner churches. Other officers include the Synod Clerk, and Synod Treasurer. 40 ministers (including 8/Methodist/Anglican - 4 P/T; 1 retired; 3 P/T) 222 exercise a pastoral ministry within the churches of the Synod, alongside 664 elders. In addition, there are 3 ministers in Synod posts, 4 chaplains, and 2 lay community workers In local congregations did not complete a church returns form and the figures given are the latest available URC Year Book: The United Reformed Church, p URC Year Book: The United Reformed Church 222 There are a number of Methodist ministers who are members of the Synod because they minister in SENEA SE Northumberland Ecumenical Area. However, most of these do not minister in our churches or LEPs, and so do not really count as ministers in pastoral charge. 223 Figure representative of

89 In total, there are 30 ministers (whole/part-time) who are stipendiary. stipendiary posts in Synod, F/T, and a stipendiary hospital chaplain. There are two A.7.g Regional: Committees and Structure The central and regional body of the Northern Synod is the Synod itself. Members of Synod are as defined in Section B. 2 of the Structure of the United Reformed Church (see The Manual) 224 namely active ministers, lay representatives of each congregation, and a small number of co-opted members and members of other churches (who have full voting rights). Membership is just over 150 (2008). Synod normally meets twice a year. Its meetings are chaired by the Moderator and assisted by other officers, including the Synod Clerk, and Synod Treasurer. The work of the Synod is serviced professionally by an office, currently staffed by two staff members (a third post is vacant), and by a group of resource people who undertake the following tasks: Children s Officer; Development Enabler; Education & Training Officer; Ecumenical Officer. Beyond that, its work is carried out through committees, groups and working parties, which depend on the commitment and skills of ministers in pastorates and lay volunteers. The full breakdown of the synod is as follows: a) ministers and Church-Related Community Workers (CRCWs) all ordained: 54; 225 b) local church representatives: 85 (1 church qualifies for 2 reps), 4 of whom are retired ministers, the rest are lay; c) District Council Officers: 2 (as the current SENEA President already qualifies under (a); both lay); d) co-options: 11 (3 ordained, 8 lay); e) retired ministers as associate members: 38; f ) ecumenical representatives: 5 (1 ordained, 4 lay). The synod is served by a number of committees: Mission Executive: This committee was set up to service the Synod between meetings and to act on behalf of Synod where required. It is chaired by the Moderator, and its membership, deliberately kept small, consists mainly of convenors of committees and groups. Dissatisfaction can be sensed about Mission Executive, because its members find themselves with conflictual interest: it is hard for members to think strategically when they feel that they have been appointed to represent a particular interest. Moreover, the large amount of administrative business that comes before Mission Executive, which currently meets only 224 The Manual is downloadable from the URC website October synod will vote on a resolution to transfer all its assets to the Trust, which will be set up with a new memorandum and articles - all as a result of the new Charities Act. In effect Finance & Property business will now be undertaken by the Trust, and F&P will be no more. 225 Including 6 Methodist ministers serving in South East Northumberland Ecumenical Area (SENEA), who qualify as members of a District Council, 5 chaplains and 2 interim moderators who are not otherwise in pastoral charge) - 89

90 three or four times a year, can stifle its opportunity as originally intended to focus on a mission-centred agenda. Mission Executive has formal responsibility for oversight of the work of the Development Enabler (a half time post), who does not relate directly to any other committee. Finance & Property is one of the larger synod committees, with representation sought from each Mission Partnership to ensure balance, and drawing on other individuals with financial and other expertise. The Convenor and the Synod Treasurer are volunteers appointed by Synod for fixed periods. Increasingly the committee recognises the need to work closely with Pastoral Committee: e.g. when a church looks for grants and loans for development of its premises, the Committee wants to know whether a strategy for mission and growth is in place before taking a decision. Both Moderator and Clerk are members of both committees and aim to ensure such communication takes place. The Committee sets up working parties and sub-groups as required; e.g. Synod Office Reviews, and oversees the annual process of negotiating local church assessments. The Trust (The United Reformed Church Northern Province Trust) effectively shadows the Finance & Property Committee. It is chaired by the Moderator, and comprises about ten Directors. The Trust Officer is an employee of Synod, with a brief that concentrates on Trust and legal matters. In practical terms the Trust carries out the wishes of Synod, often expressed through its Finance & Property Committee, where these are deemed to be lawful. 226 The Directors also appoint from their number a small Investments sub-committee. The Pastoral Committee is the other large synod committee, chaired by the Moderator, and currently seeking one lay and one ordained representative from each Mission Partnership. It is responsible for matters relating to the call and deployment of ministers, and is responsible with the Moderator for the oversight of local churches one undertaken through a programme of visitations, but now moving towards a new pattern of church life appraisal undertaken alongside ministers accompanied self-appraisal. Following the suspension of District Councils the Committee was occupied with drawing up new procedures. Now that that piece of work has been completed, much of its agenda consists of rubber-stamping decisions already made by its Designated Group; and the question of its membership and style of meeting will be discussed later this year. Pastoral Committee Designated Group was set up to help the Moderator in matters of pastoral urgency or sensitivity. It has now developed into a small group, appointed by Synod, to carry out the day-by-day business formerly undertaken by District Pastoral Committees. The nature of this business, relating to deployment of ministry and the life of local churches, means that there is a strong strategic element to the agenda, and ideally a mission focus. Ministries and Training Committee is responsible for overseeing the candidating process for those who offer for the ministries of Word and Sacrament or Church Related Community 226 The relationship between Synod and Trust is one that has varied from synod to synod, but it is likely that the new requirements of the Charities Act are going to move us all to follow a single pattern. This is likely to cause us to change our own Synod s modus operandi. 90

91 Worker, as well as supporting those candidates during their training, and finding appropriate placements within the synod. The committee also supports the Education & Training Officer (currently a full-time ministerial post) in the officer s work with ministers (Education for Ministry 2 & 3 programmes) and lay people, and is the body that immediately relates to the Regional Training Partnership. The committee includes the Lay Preaching Commissioner who is responsible for support and encouragement of lay preachers and worship leaders throughout the synod. The Ecumenical Group is responsible for developing and implementing ecumenical strategy within the synod area. The committee supports the Ecumenical Officer, currently a halftime ministerial post (alongside the 50% Synod Clerk post) in servicing our LEPs and playing a full part in the North East Christian Churches Together (NECCT) team of ecumenical officers. At present 16 of our 86 churches are part of Single Congregation LEPs but many more are in other forms of Partnerships (e.g. local covenants, sharing agreements, shared ministry arrangements) and are developing new ecumenical relationships. The World Church Group is responsible for particular synod links with overseas churches, including our partnership relationship with the Presbyterian Church of Mozambique, as well as encouraging any such local church links. The Children s Group is responsible for developing and supporting work with children throughout the synod, and specifically supports the Children s Officer, a 50% post. The Youth Action Group is responsible for developing and supporting work with young people throughout the Synod. The Church & Society Group is responsible for a broad agenda of social issues, which it may bring to the attention of churches and synod in any appropriate way. Its remit includes Commitment for Life (the URC programme that supports Christian Aid and thinking and action on wider development issues), and its membership includes the Interfaith Relations Advisor and the two synod Rural Consultants. The Listed Buildings Advisory Committee carries out its legal obligations when changes are sought to any of our listed buildings. (20 of our churches are listed Grade II*, and two Grade II*.) A.7.h Intermediate: Committees and Structure The ending of District Councils (suspended 2004, formally wound up 2007) left no Council of the Church between Synod and the local church. Synod resolved to set up Mission Partnerships as clusters of churches who would meet regularly for mutual support and encouragement and in particular for considering and implementing strategy for mission. In all twelve Partnerships were designated one of these soon to become a United Area, and so still functioning as a District Council, One Partnership (North Tyne) never got off the ground, but its churches are vigorous within the local Methodist circuit with whom some of them are connected through their LEP status and the sharing of ministry. 91

92 The development of Mission Partnerships so that they function more effectively has been a focus of a good deal of thinking within the Synod over the past three years. Meetings in Mission Partnerships have also been required to make decisions about the deployment of ministry: a rapidly shrinking pool of available ministers has forced churches to consider how best to allocate human resources, and a good deal of thinking and effective decision-making has been made within Mission Partnerships. Although there is no formal structure, Mission Partnerships are encouraged to operate through Leaders Meetings, generally consisting of ministers, lay preachers, and a small number of representative elders. Each Mission Partnership is asked to have a competent contact person to liaise with Synod. In their first years Mission Partnerships were encouraged to hold regular Elders Conferences, but the current trend is for wider gatherings that draw all church members rather than simply elders. A synod consultation held in October 2007 with representation from all the Mission Partnerships led to the drawing up of a simple leaflet Making Mission Partnerships Work. A.7.i Congregational: Committees and Structure Governance of the local church is exercised through the two Councils of Church Meeting and Elders Meeting, both of which are normally chaired by the Minister. That the relationship between the two Councils is unclear is one of the worst kept secrets of the United Reformed Church. The centrality of the church meeting and the ministry of elders were reckoned to be among the most significant gifts brought by Congregationalists and Presbyterians to the union in 1972, and it would have been impossible to give precedence to the one over the other. For this reason, there is still a variety of practice in the churches: in some, elders effectively prepare an agenda for a church meeting which makes final decisions, while in others, elders will function as an executive, and seek confirmation from the church meeting of decisions already taken. The Church Meeting. The church meeting consists of all the members of the local church, gathered together under the guidance of the Holy Spirit. Reception into membership, or confirmation, involves the individual in making a confession of faith, which leads to a declaration of their membership of the Church of Jesus Christ and of the local congregation. (There is no concept of confirmation without committed membership of the local church.) Individuals already confirmed will of course be received into membership of another church by letter of transfer when they move away. 227 Church members make up the voting constituency of the church meeting it is usual today for others associated with the church to have the right to attend and speak. The church meeting should be held at least four times a year but some churches may hold meetings on a nearly monthly basis. The church meeting is responsible for major decisions in the local congregation, even if frequently the elders meeting will have carried out preliminary work and made clear recommendations. Church meeting is the body that issues a call to the minister (a call that requires synod concurrence) and that elects elders to office. 227 Hence the Scottish terminology of lines. 92

93 The Elders Meeting. Elders are chosen by church meeting, and are ordained within the local congregation (while remaining lay people ). The elders meeting and the minister together exercise spiritual leadership within the congregation; and in effect the elders act as managing trustees. In most of our congregations elders are elected to serve for a fixed term, but after or between periods of service they remain non-serving elders. Other groups may be set up, often including but not exclusively consisting of, elders, with particular responsibility: e.g. finance and property (often called managers), pastoral visitors, etc. These will be seen to have authority derived from elders or church meeting, who may formally charge them to act on their behalf. Local Ecumenical Partnerships. As already noted, some 16 of the local congregations (2007) consist of single congregation LEPs. It is required of LEPs that a separate roll be kept of members of each participating denomination, together with a roll of joint members. In some cases joint members are only those who have been confirmed jointly, but where Methodist/URC LEPs have so chosen, it is possible for members of the one Church to become full members of the other hence all might be joint members, though for conscience s sake not necessarily so. Most of our LEPs require some kind of church meeting open to the whole membership to operate, though usually the smaller Ecumenical Church Council (or similar) will be seen to be the more significant body. The URC also asks that within LEPs a ministry comparable with that of elders be exercised within the congregation. 93

94 A.7.j Organisational Flowchart 94

95 A.7.k Regional: Mission and Strategy Two separate strands of strategy may be traced through decisions taken in recent years. First: The Synod Strategy Document from 2000, which was a new Millennium exercise, asked the question: Where do we want to be in 2010? This led to the decision to put resources into people who might service the churches more effectively to prepare and enthuse them for mission: a development team was formed of individuals (both lay and ordained) with clearly defined ministries. The current resource people are continuing some of those posts on renewed contracts. The Strategy Document outlined a Vision Statement which is still in place: Our vision is to enable local churches to be lively, informed and effective in being the CHURCH in their local setting, and Synod to be an expression of the church at regional level, in the light of the Five Marks of Mission. Those Five Marks of Mission are: to proclaim the good news of the Kingdom; to teach, baptise and nurture new believers; to respond to human need by loving service; to seek to transform unjust structures of society; to strive to safeguard the integrity of creation, to sustain and renew the life of the each. Second: as has been pointed out already, at much the same time questions were being asked about the effectiveness of District Councils as a Council of the Church between Synod and the local church. This led to a decision in 2004 to suspend District Councils for a three year period. By the time this was due for review, a process was underway in the whole Church to abolish District Councils: this has effectively been done over the present ( ) Assembly Year. Throughout this time of reorganisation General Assembly has been dominated by the Catch the Vision agenda, which some have felt was hijacked by the restructuring process, but which has sought to put mission strategy at the centre of the life of each local church. Northern Synod is encouraging its churches to follow the Vision4Life programme, which will involve a year concentrating on the Bible, a year on Prayer, and a year on Evangelism, from Advent 2008 to Advent These two strands of strategic thinking within the Synod brought substantial changes to the committee structure and ways of working, leaving issues that are yet to be resolved. A.7.l Intermediate Mission and Strategy The move from District Councils in the Northern Synod led to the setting up in 2004 of informal groupings or clusters of churches called Mission Partnerships. The intention was that these partnerships would enable local congregations to be lively, informed and effective 95

96 in their local settings. Partnerships should be light and flexible, not operating as a formal Council of the Church, but able to think and act strategically while focusing on a Mission Agenda. However, it should be noted that in South East Northumberland the United Reformed Church is a partner with the Methodist Church in the South East Northumberland Ecumenical Area. This is one of several such United Areas in England, which operate both as a Methodist Circuit and a URC District. Constitutionally, therefore, SENEA continues to function as District Council. Through Mission Partnership, the Synod tries to ensure each congregation is provided with: support and encouragement and inspiration in identifying and delivering local mission strategy spiritual nourishment, fellowship and encouragement appropriate sharing of human and material resources and learning opportunities support, through the provision of a fully competent, professional service team, to prevent the burdens of finance, property and legal matters sapping its missionary energy. 228 A.7.m Congregational: Mission and Strategy Mission and strategy is worked out on an individual basis in consultation with the Leadership team for Mission Partnership. A.7.n Finance Regional: Basic Financial data shows the synod has an income of just under 1 million and an expenditure of 1.8 million, with the balance made up from funds carried forward typically generated from the disposal of fixed assets. Intermediate: received Congregational: data not given. A.7.o Questions 1. How is regional identity affected by the lack of inter-regional structures? 2. To what extent to mission partnerships overcome the problems of district councils? 3. What role does gender play in leadership roles? 228 Enabling Mission: Making Mission Partnerships Work. 96

97 A.8 Autonomous Evangelical Marcus Pound A.8.a History The Kelvin Grove Fellowship 229 had its roots in its engaging minister who followed the call by radical evangelicals, and in particular Martin Lloyd Jones. Dr. Lloyd-Jones, born of Welsh Calvinistic Methodism, became a strong believer in evangelical unity: denominational barriers should not separate those who had a true faith in common. But as the ecumenical movement gathered speed and the liberal wing in the churches made greater and greater concessions to the currents of modernity, he came to believe that the right answer was for the evangelicals to leave the compromised denominations and form their own groups. He had no illusions about the possible ultimate fate of new church groups. They might in their own time go astray. But he maintained that each Christian had to do the best for his/her generation, regardless of what might come later, and that the ecumenical movement put those who stood for the long line of truly Christian theology and practice in an impossible position. In this new setting, major changes were registered in the area of worship, which became a more fluid part of the fellowship, the use of tongues, healing, and generous offerings, coupled with a strong desire on the part of those involved to both be a community and be in a community; i.e. working for the region as a whole. The Kelvin Grove Christian Fellowship was formally initiated in 1972, taking its name from the school building in which its fellowship originally took place. King s Church Durham is a well established autonomous evangelical, charismatic, and nonconformist church in the centre of Durham which serves in particular the student population of the city. A.8.b Ecclesiology Evangelical ecclesiology owes its foundational core to the three Solas of the protestant reformation: Sola Scriptura: by Scripture alone. One might term this today as Biblicism: Through the Scriptures of the Old and New Testaments, the God who is objectively 'there' has revealed universal and eternal truth to humankind in such a way that all can grasp it. God's objective truth was supremely revealed through his Word in the Old and New Testaments. 230 In short, the Bible took precedence over reason, tradition, and ecclesiastical authority. Second: Sola Gratia: by grace alone. God takes the initiative in salvation. In other words, we know the truth not through natural law but God s revelation through Christ. Hence evangelicalism is Christocentric: God's eternal Word became human in the historical man Jesus of Nazareth, who definitively reveals God to humanity. 231 The third foundation of the Reformation was Sola Fide: by faith alone. While God takes the initiative in salvation, he 229 This title is given on the website as opposed to the Charities commission where it is called Kelvin Grove Evangelical Free Church 230 David Hilborn, What is an Evangelical? (last accessed 29/10/2008). 231 Ibid. 97

98 nevertheless elicits our response and includes us in the outworking of his purposes. Hence one is 'saved by grace through faith'. 232 This lends itself to what David Hiborn calls conversionism: The truth of the eternal gospel must be appropriated in personal faith, which comes through repentance - that is, a discernible reorientation of the sinner's mind and heart towards God. 233 To these, David Hiborn, from the Evangelical Alliance UK (to which the Evangelical churches represented are affiliated), has added two extra. First, Crucicentrism: The good news of God's revelation in Christ is seen supremely in the cross, where atonement was made for people of every race, tribe and tongue ; second, activism: the Gospel truth must be demonstrated in evangelism and social service. 234 What are the ecclesiological implications for structure and governance? First, the emphasis falls away from a sacramental and cultic structure maintained by a hierarchical and ordained ministry, towards the priesthood of all believers. Second, this is patterned by the shift in the ministerial role, away from administering the sacraments, towards teaching the word of God; i.e. towards a general Biblicism. And third, this cultivates a congregational style. In the case of the free evangelical churches, this means more specifically autonomous selfgoverning churches, and hence void of an intermediate 235 or regional structuring. A.8.c Constitution Kelvin Grove Christian Fellowship is an unincorporated charity. 236 Its trustees are selected from volunteers from the church congregation. The overriding objectives of the church are to: advance the Christian Religion; uphold Christian principles; disseminate literature setting forth the teaching of the Holy Scripture; promote Christian education. King's Church Durham is a Company limited by guarantee and Registered Charity. 237 its principal activity as the advancement of the Christian religion, and in particular: It lists the advancement of non-conformist Christian religion; the relief of poverty or hardship of people in need by the provision of funding facilities and equipment; the advancement of Christian education by the funding and provision of training, scholarships and bursaries. 232 Ibid. 233 Ibid. 234 Ibid. 235 Intermediate levels exists through local initiatives, but generally for the sake of wider representation on political matters. 236 Gateshead Evangelical Free Church, Report and Financial Statement, Charity No The King s Church, Durham, Report and Financial Statement, 2007, Charity No

99 A.8.d Demographics Kelvin Grove Christian Fellowship: the church is situated in the Team Valley, in Gateshead, catering to the wards of Windy Nook, Lobley Hill and Bensham, Low Fell, and Deckham. The population is about 40,000 in an area of approximately. four square miles. 238 King's Church Durham: King s is a bible-based community church serving the City of Durham. The City has a population of 42,123, with a further 60,000 in the surrounding three mile catchment area. It is not clear whether this includes the migratory student population of 15,314 to which the church specially caters. The church has an average congregation of 250 in university term-time and 100 outside terms. A.8.e Structure Kelvin Grove Fellowship: Kelvin Grove is an autonomous church, led from the pulpit, and managed by a small leadership team. The life of the church is facilitated by house groups. King s Church Durham is an autonomous church run by a leadership team and a small staff. It has affiliations to wider regional and national bodies (e.g. Icthus and the Evangelical Alliance). The most noticeable feature of its structure is its sub-congregational division into cells which are a crucial constituent of the church. A.8.f Personnel Kings Church: an autonomous church, King s relies on a an eight man team in cluding its Pastor/Minister; two staff covering respectively church-student worship and training and development; three further part-time ministers, and a financier. A.8.g A.8.h Regional: Committees and Structure Non-applicable Intermediate: Committees and Structure Non-applicable A.8.i Congregational: Committees and Structures Kelvin Grove Christian Fellowship: Data not provided. King s Church Durham is small autonomous church. The focal point of its life is the Sunday service, a fellowship gathering for the whole church. However, the thinking underpinning King s is that both large and small expressions of church are required. So while the Sunday service provides a context for celebration and relationships, it is argued that discipleship 238 Based on council figures for the wards covered by the church. 99

100 often works best in small groups where people can build up trust and familiarity. Cell-groups provide this smaller context. They are the basic building block and smallest working part of the church which join together to form the church community. Typically they meet in groups of about eight to twelve people mid-week to learn, pray and support each other, as well as providing a setting for people to use and develop their gifts in discipleship, encourage each other, and providing an initial context for those exploring their faith for the first time. Cell meetings are structured around Welcome (an icebreaker), Worship (to focus on God), Word (to learn from Scripture), and Witness (an active outward focus). Structured materials are provided for the cells. The church operates with a number of cells, including specialist cells for children and youth, and a Student s Pastorate, a slightly larger cell which meets more infrequently. A.8.j Organisational Flowchart 100

101 A.8.k Regional Mission and Strategy Non-applicable A.8.l Intermediate: Committees and Structure Non-applicable A.8.m Congregational: Mission and Strategy Kelvin Grove Christian Fellowship: The mission of the Kelvin Grove Christian Fellowship is: 239 love God through worship and responding to Him; love each other by caring and support; love other Christians locally and around the world by working with them and sharing fellowship; love the world by helping meet needs and making known the good news of Jesus Christ. In practice, this takes the form of community links, generating working relations with the community, local council, and businesses with a view to social development. These are variously: Teams and Bensham Community Care: luncheon clubs for the elderly, assisted shopping, hospital discharge, weekly exercise classes and aqua-fitness classes, home visits and outings throughout the year. Teams Community Business: local business in an area of high deprivation in the inner city, providing jobs and training for people who are unemployable. The business has a community café, catering services for the elderly, buffets etc. Currently 30 people employed. Home Help Scheme: providing support for over 200 elderly clients. Operated in partnership with Gateshead Council. The Teams Family Centre: based in the lower Teams area of Gateshead, providing support, training and child protection to over 30 families. A partnership between the church, Gateshead PCT and Gateshead Council. Foundations Furniture and Gardening Project: providing furniture to new tenants and families on low income, servicing elderly people s gardens, in partnership with probation and community service clients. Teams and Bensham Food Co-op: providing fresh vegetables and fruit to schools, clubs, projects, and centres in the Borough of Gateshead at cost price, aiming to promote a healthy diet. Presently the project has a turnover of around 1,500 per week. Underpinning this mission and strategy is a model of divide and multiply. The Kelvin Groves Fellowship has experienced this three times although the sense is of a slowing down, a

102 reflection of growing secularisation but also the success of the house group movement, which has made them the stable norm rather than the cutting edge. King s Church Durham mission statement reads: King s Church Durham is a Christian community that exists to make wholehearted disciples of Jesus, to develop the gifts of every individual, equipping them for service in the world and to proclaim the Gospel of Christ in the power of the Holy Spirit.. It lists its visions and values as follows: Vision to influence Durham and the University with the Good News about Jesus; to equip people to make an impact for God in church and society, locally, nationally and around the world; to be an open church that welcomes everyone and helps to draw them into the transforming truth about Jesus; to serve the residents and students of Durham with love and humility; to act as a catalyst for partnership and mission in the body of Christ. Values to pursue a radical vision of the church which obeys Scripture, lives in the power of the Spirit and spreads the good news about Jesus; to communicate the kingdom of God with passion through words, works and wonders; to be wholehearted in discipleship so that Jesus is Lord in every part of our lives; to be a church that keeps at the centre of its life a loving community, where everyone aims to grow in faith through prayer and living out the Bible, and where together we spread the good news about Jesus; to order our life together so that people are valued and the gifts that God gives are used for the common good; to put God at the centre of all we are and do. 240 To this end the church is involved in a number of local initiatives and outreach activities including an After-hours Café, Community Coffee Mornings, Saturday Outreach (First Contact Evangelism) as wells as garden projects, and litter picks. A.8.n Finance The Kelvin Grove Christian Fellowship: Regional and Intermediate finances are nonapplicable. At the level of congregation, the church has an annual income of around 100,000, with the bulk of funds carried forward from investments, and carries (2007) a surplus of income over expenditure by 9,331. Charitable activities generally consist of the Minister s stipend and expenses, gifts, church activities, small projects, mission and sundries

103 Donations were down on the previous year, although investments meant more money was carried forward than the previous year. 241 King s Church Durham: Regional and Intermediate finances are non-applicable. At the level of congregation. The Church has an annual income of 90,000 and carries (2007) as surplus of income over expenditure by 8,840. A.8.o Questions 1. What do the established churches have to learn from leadership at the level of cells and house groups? 2. What is the shape of evangelical ministry? 3. How is gender reflected in the makeup? 4. How does the age and demographics make for leadership challenges? 241 Financial Statement, 2007, Kelvin Grove Evangelical Free Church. 103

104 A.9 Demographics: Comparative Bar charts of Denomination Data The following charts offer a brief comparative analysis of some of the demographic figures for the regions denominations. All figures are based on latest figures as per the individual reports; not all the dates are the same year. A.9.1 Population The chart below provides a comparative reading of the population of the regions as identified by the churches; in short, the comparative size of the communities ministered to. Hence, although the AoG is numerically smaller than the Roman Catholic Church, it nonetheless administers to a larger geographical area, as do the NBA and the URC. In the case of Kelvin Grove, population is based up figures from the wards which constitute the immediate area ministered to by the church. Similarly, figures for Kings are based upon the population of the City of Durham, taking into account the average student population (i.e. the average between term/holiday periods). Figure 1: Population 104

105 A.9.2 Average Weekly Attendance The following charts provide a comparative reading of average weekly attendance. Figure 2: Average Weekly Attendance Anglican figures are calculated typically from a four week count in October; Methodists count each person once per week during October. The Baptist Union of Great Britain count was a congregational count taken on 2 nd December The Salvation Army count takes place between March and April (i.e. over an 8 week period). Other information on the count is not given. 105

106 The following chart offers a variation on average weekly attendance, by consolidating the Anglican Diocese of Durham and Diocese of Newcastle, and the Methodist Districts of Darlington and Newcastle. Figure 3: Average Weekly Attendance Consolidated Anglican Diocese and Methodists Districts The following graph compares average weekly attendance as a percentage of the population in the given denominations regions. Figure 4: Average Weekly Attendance as % of the Regional/Local Population A.9.3 Membership 106

107 The following two charts offer a comparative table of membership. Membership is defined differently across the denominations, and hence this is less a comparison of membership as a proportional comparison of how the denominations view membership. For example, the Anglican figures are based upon the electoral role. The Methodist equivalent would be the Community Roll ; i.e. all those within the pastoral care of the local church, but Methodist employ the specific term membership. This not only implies a confession in Christ of salvation and servitude, but formal approval by the Church Council. Likewise, the Northern Baptist Association defines Church membership in terms of a local congregation rather than to the denomination as a whole. Membership is therefore constituted by a voluntary covenant relationship. In a similar fashion, one can include the AoG definition of membership as adherent partners, along with the URC-Northern Synod. The Salvation Army definition includes both those who have signed the Soldier s Covenant (Articles of War); those who formally regards the SA as their church, (i.e. they sign a formal statement) without taking upon themselves the life-style commitments involved in being a soldier; and the young who signs a pledge, and affirms a promise regarding life-style. The following two charts omit Catholic membership. Catholic membership is defined by the Catholic population; i.e. baptism. It is therefore a very broad category, whose inclusion relativises the other denominations to such a degree it renders it difficult to scale on a graph and retain all the meaningful data. Nonetheless, a graph including Catholic membership is offered following the charts below. Figure 5 Membership consolidated no Roman Catholic 107

108 The above chart (figure 5) may also be represented thus: A.9.4 National and Regional Comparative Charts The following two charts provide a comparison between national and regional attendance, thereby highlighting the relative strength of the denominations within the region compared nationally. As can be seen, Catholics are relatively strong as are Methodists. Compared nationally, the Baptists and Pentecostal Church is relatively weak. 108

109 Figure 6: Attendance National 242 Anglican Baptist Roman Catholic Independent Methodist New Pentecostal URC Figure 7: Attendance Regional Anglican Baptist Roman Catholic Independent Methodist New Pentecostal URC 242 P. Brierley, UK Christian Handbook, Religious Trends 7, (Swindon: Christian Research, 2008), p Figures for Salvation Army not given. 109

110 A.10 Comparative Denominational Chart of Finances The following tables offer a comparative view of the denominations finances at a regional level. Comparative Denominational Chart of Finance Geoff Moore Ang. Dur Ang. New Sal. Army Catholic URC NBA Meth. New 2004 income expenditure Meth. New Circuits* Meth. Dar** Kelvin Gr. Kings income 7,772,746 5,815,000 1,295,680 19,565,000 1,171,520 85,126 67,102 expenditure 7,631,122 5,939,000 1,659,741 16,223, ,097 84,541 64, , , ,061 3,342, , ,042 2% -2% -28% 17% 55% 1% 5% 2006 income 8,332,000 5,903,000 1,337,701 19,739,000 1,219, , , ,053 85,811 64,256 expenditure 9,020,000 6,075,000 1,712,491 18,134,000 2,526, , , ,708 63,262 28, , , ,790 1,605,000-1,306,678 1,205 25, ,345 22,549 35,995-8% -3% -28% 8% -107% 1% 16% 26% 26% 56% Deficit/Surplus as percentage of change -123% -195% -892% 922% -2724% 6% 16% 26% 121% 56% Income Rise 7% 2% 3% 1% 4% 22% 28% Spending Rise 18% 2% 3% 12% 376% 21% -1% Change in allocation of available income 153% 51% -2% 1225% 9073% -3% -104% 2007 income 8,685,152 6,042,000 1,468,887 20,048, , , , ,083 72,909 90,872 spending 9,185,411 6,359,000 1,871,330 17,455,000 1,848, , , ,839 63,578 80, , , ,443 2,593, ,220 7,533 10, ,244 9,331 10,051 Spend of income -6% -5% -27% 13% -96% 6% 8% 29% 13% 11% Deficit/Surplus as percentage of change -6% -5% -27% 13% -96% 6% 8% 29% 13% 11% Income Rise 4% 2% 10% 2% -23% 19% -13% 20% -15% 41% Spending Rise 2% 5% 9% -4% -27% 13% -4% 14% 0% 186% Change in allocation of available income -57% 99% -5% -339% 18% -32% -68% -27% -103% 349% cumulative surplus / deficit over cumulative income -4.2% -3.5% -27.8% 12.7% -0.1% 3.0% 12.3% 6.6% 27.5% 15.5% 29.7% simple annual growth / decline of income 5.9% 2.0% 6.7% 1.2% -9.8% 22.4% -12.6% 14.9% 19.7% 4.3% 41.4% 110

111 Notes: 1. Methodist accounts principally take place at the level of circuit funds rather than district funds. Hence the regional figures are not an accurate reflection of the regions finances. 2. No financial figures exist for the Salvation Army or the Assemblies of God. * Based on 14 out of the 16 Circuits accounts. The District income is **"If we are to consider finances over ten years we will need to note the fact that for many years the finances of the URC were mainly vested in District Councils, who were responsible to the local churches for financial matters. When District Councils were suspended, their funds passed to Synod, as did the liability for grants and loans they had awarded, as often is the case, many of these grants and loans were for long term projects, and consequently had not been drawn down. It can be seen from the 2007 accounts that the URC-Northern Synod had liabilities of nearly 2m, most of this was in relation to grants and loans not drawn down, but granted, and included two large refurbishment schemes. District Councils and Synod have in recent years been generous in supporting projects which have tended to be building orientated, and subsequently this has meant that finances have suffered. However, the policy of Northern Synod (District Councils, has been to seek to assist churches and provide financial help where it can be seen that a proposed project will enable/encourage a church to continue and further ministry and mission, and have continued input to the community. It is fair to say that the policy undertaken at Northern Synod (District Councils) has resulted in a drain on finances, however, it can be argued that in the past because of a commitment/policy towards the local churches, finance has not driven Northern Synod strategy, but this may not be true of the future. As the Northern Synod faces declining congregations and increased costs it may be necessary for the Northern Synod to consider if it can finance the strategy it would wish to undertake." From Account notes. 111

112 112

113 Section B: Leadership and Ministry Marcus Pound 113

114 Leadership and Ministry Ministers and laity have leadership roles in their churches/units. What are the relations within and between church and laity, and how might any given model relate to its effectiveness in managing current issues such as the re-grouping of churches or the declining numbers of clergy and laity? While not answering these questions this following section establishes the groundwork by initially asking: what are the participating denominations respective ecclesiologies? How do they give rise to the various structures of leadership & ministry? What are the routes to leadership? What are the issues as they see them? B.1 Anglican B.1.a Ecclesiology The Anglican Communion maintains the historic threefold ordained ministry: bishops, priests, and deacons, in conformity with the practice of the early church. Anglicans also encourage representative ministers such as readers. Ordination is sequential and incremental; one is always ordained a deacon first, followed by a presbyter next. According to the canons of the Church of England (C1, 2), a person ordained can never lose the character of that order. The distinctive nature of each is carried over into the other. Anglicans strongly affirm the ministry of lay people on the basis of the royal priesthood of the baptism of all believers, although the latter is not understood in the democratic manner it is accorded in Baptist or Pentecostal denominations. Lay involvement varies across the Communion. Bishops maintain oversight of all accredited ministry, lay and ordained. Only priests may reside over the Eucharist, although Deacons and readers may assist. B.1.b Leadership and Ministry Ordained ministry covers a variety of posts within the Durham Diocese and the Newcastle Diocese: Anglican Diocese of Durham: operates traditional models of ordination (residential training at national colleges) ordained local ministry (OLM), Ministers in Secular Employment (MSE), Permanent Non-stipendiary Ministers (PNSM) and ordained Pioneer Ministry (OPM), although in practice people are sponsored as candidates for priesthood and are defined by whether they are stipendiary or not, and their position of responsibility; i.e. incumbency. The Council for Ministry reported in 2007 that increasingly, incumbency was not necessarily the normative. Anglican Diocese of Newcastle: Newcastle also operates traditional models of ordination, but classifies what Durham would call MSE and PNSM, simply as Non-stipendiary Ministry (NSM) 114

115 B.1.c Ordained Local Ministry Until the 1950s ordained ministry was only open to those with university degrees. 243 This was coupled with the assumption that ministry was a professional choice: one trained in a college, to then took up a full-time paid post, starting a curacy in a parish for 5-7 years, with the aspiration to become in sole charge of a parish. During the 80s and 90s innovative training schemes were developed across the county, to reflect the growing concern of the previous decades that ministry was closed to the working classes, and failed to reflect the more itinerant preaching styles described in the New Testament. In the North East this was voiced in terms of an argument against a dependency culture. Old style ministry was authoritarian and monarchical, which both disempowered the laity, making them dependent upon the minister, and disempowered the minister by making him in turn dependant upon the diocese. In response, the drive was towards locally ordained ministers, part-time, stipendiary or non-stipendiary, facilitating different parts of ministry as whole; both in ways which reflected the culture of the laity, bridging the gap in effect, and in partnership with other parishes: shared ministry. Moreover, these ministers would be trained locally, not simply for the practical concerns (to accommodate their prior job/children commitments) but so that the training would of itself reflect something about the area and its culture. In turn, it was hoped that their active involvement in the community would facilitate a more active laity. Ordained Local Ministry has been undertaken by both dioceses, even if the terminology differs. B.1.d Shared Local Ministry As distinct from Ordained Local Ministry, Shared Local Ministry (sometimes referred to more simply as Local Ministry) does not refer to a category of ordained ministry, but rather a movement which seeks to transform the very way ministry is operative. Like Ordained Local Ministry, its concern is to break with the culture of priestly dependency in favour of capitalising of the variety of spiritual gifts operative within the laity; in other words it seeks to see ministry as a gift of the laity which does not necessarily lead to the establishment of an Ordained Local Minister, although that may be one outcome amongst others. Its aim then, in short, is to promote a widespread sharing of responsibility for ministry by sharing that responsibility across the laity. The process begins with the establishment by the PCC, in consultation with parish, of what Durham Diocese calls a Shared Ministry Team, and Newcastle Diocese a Local Ministry Group [Newcastle]. The team is made up of clergy and representatives of the congregation(s), although the PCC maintain executive power. In 2006, a review of the process was undertaken in Durham (by which point some 22% of parishes had adopted it). The report 244 highlighted how SLM was often at the heart of church renewal but difficult to roll out to the majority of parishes, lacking in long-term support, a slow process, and given a weight at the expense of cultivating other models of ministry. The panel recommended, amongst others, the appointment of a policy champion, more empirical research into the process, and a revised system of support. Since then A 243 M. Torry and J. Heskins, (Eds.), Ordained Local Ministry: A new Shape for Ministry in the Church of England, (Norwich: Canterbury Press, 2006), p. ix. 244 Council for Ministry, Annual Report,

116 Shared Minister Development officer has recently been appointed to cover both Diocese. Her task is to understand how shared Ministry has been developed, reviewing existing work, renewing teams, exploring failures, training, establishing new teams, and developing liturgy for shared ministry parishes. An initial report in 2007 suggested that Durham operates with about 20 schemes apiece. Anglican Diocese of Durham. In Durham the process is more prescribed (hence Durham was the first to recommend a policy champion). However, while the PPC works as a consultative body, (like Newcastle), the incumbent maintains executive power (unlike Newcastle). Anglican Diocese of Newcastle: Like Durham, Newcastle operates with about 20 schemes. However, the process is more democratic: the PCC retain executive power. Moreover, each team is awarded a mentor. B.1.e. Anglican Authorised Lay Ministry Both Dioceses operate forms of Authorised Lay Ministry. Anglican Diocese of Durham: Durham operates both Readers and Authorised Pastoral Assistants. Readers combine lay ministry with a vocation to preach, teach, intercede; distribute Holy Communion; lead non-eucharistic worship and parts of Holy Communion service and officiate at funerals. In 2007 there were 20 readers in training, and three licensed that year. Authorised Pastoral Assistants In 2007 there were 28 APAs in training, and 16 licensed Newcastle operates the former only. B.1.f Continuing Ministerial Development/Education Anglican Diocese of Durham: Durham s literature employs the language of development, rather than education, deeming the former more helpful than the latter. In 2007 it was running a six month program of six events; three teaching and Learning days; and a clergy summer school. A report of CMD/E in 2007 highlighted the lack of participation, capacity to manage peer support as well as bespoke support (i.e. for particular individuals or groups), and managing the transition in conditions of service. Anglican Diocese of Newcastle: Leading from the Future: Following the restructuring of the Diocese around task groups, the Continuing Learning for Ministry Task group was created (CLfM), taking on the former responsibilities of the Committee of the Board for Ministry Training (CME[education]). It undertook its work with the project title: Leading from the Future, 245 as a means to address a number of leadership challenges: decrease in stipendiary clergy; increasing age of clergy/readers; diminishing congregations/finance; 245 Leading from the Future, Research Paper No. 4, Foundation for Christian Leadership. 116

117 advance of secular communities with no prior knowledge of Christianity; reluctance to redefine the Diocesan vision. A pattern of consultation was developed with structured interviews and questionnaires. The analysis of the data revealed the following: 1. The objectives for training in leadership were clarified as: inspire a vision for the future; formation of mature confident discerning Christian adults with a sense of purpose and emotional intelligence; produce a collaborative approach to leadership; the ability to identify and nurture talent; promote recognition of the diversities of approaches to leadership styles; develop leadership styles; foster the ability to plan ahead; affirm leaders in their vocation. These purposes were regarded as important for senior staff, Bishops Council, clergy exercising oversight, lay ministers, readers, and local ministry groups. 2: Identifiable fears and hindrances: uncertainty about the Church s future shape and role; lack of confidence and purpose in personal ministry; lack of expectations and resources; uncertainty of leader/minister s role in a postmodern context; low moral and self confidence. 3: What would promote learning, confidence and positive application? consultancy, mentoring, and coaching; flexible leadership approach; collaborative and inclusive style; action learning type support; appreciative inquiry; purposeful working, clear objectives and prioritising; balance between being and doing; community development skills; fluency in giving account of ones faith; encouragement to know thyself ; working with leadership teams. To practically address and implement these issues the Newcastle diocese employed materials and methods initially developed for the Oxford Diocese: Developing Servant Leadership, and involving action learning spread over twelve months, launch day, a questionnaire, two residential periods, and further days of action learning 117

118 Some have been critical of the course, arguing that by connecting the priesthood with leadership, they risked subjugating the former to management speak. Many however, it appears that many found value in the program observing a growth in friendship, deeper level of sharing, free discussion, in particular with the Bishop and senior colleagues, and a greater sense of realism, with hope for God s future here. 246 B.1.g Leadership and Ministry Flowchart Figure 1: Anglican Diocese of Durham Routes to Leadership and Ministry 246 Leading from the Future, Research Paper No. 4, Foundation for Christian Leadership, p

119 Figure 2: Anglican Diocese of Newcastle: Routes to Leadership and Ministry 119

120 B.2 Assemblies of God AOG maintains the ministry of all believers: ministry means service, and to that extent all are called to serve, hence members are called partners to emphasis the participatory quality of ministry; nonetheless leadership requires spiritual authority, given through the respect generated by ministering rather than a formal qualification. That said the Assemblies of God run a nationally accredited course through various colleges. In short leadership is something that emerges and is encouraged or sanctioned by the chief leader/pastor. Each church selects and appoints its leaders; there is no centralised body. Ministers are not itinerant. B.3. B.3.a Roman Catholic Ecclesiology The primary function of ordained ministry is to provide for the sanctification of the people of God by celebrating the sacraments, especially the Eucharist. The Eucharist can only be celebrated under the presidency of a validly ordained priest, although the lay are not simply spectators, they actively take part in its offering. Authority rests primarily with Bishops, on whom the fullness of the sacrament of orders and juridical authority is conferred by Episcopal consecration which is thus the acme of sacred ministry (LG, 21) and in whose ministry priests and deacons share. There is one priesthood of Christ in the church, in which all the baptised share, but two distinct modes (LG 10). Ordained ministry is not just an expression of a fuller share in the royal priesthood which all receive at baptism, but belongs to another realm of the gift of the spirits. The difference is one of essence rather than degree (LG 10), preformed purity, an essentially different mode of performance (visible, public, and officially authenticated) of the one priesthood of Christ in the Church. Like baptism, ordination has its own distinct sacramental and unrepeatable character. This is seen as a divinely inspired evolution of apostolic ministry derived from the ministry described in the New Testament. The purpose of ordained ministry is twofold. First: to provide leadership in continuity with Christ s own ministry in its threefold function as prophet, priest, and king, for teaching and sanctifying disciples. Second: to establish the sacramental structure of the koinomia (communion) that is the Church. Bishops are the authentic teachers, endowed with the authority of Christ. This is not so much to emphasis the hierarchical structure of the church; rather to stress that it is not merely a political and administrative arraignment, but the means for the sacramental transmission of grace. Moreover, authority is not simply something possessed by an individual, but shared in various grades of ministry; a participatory form of authority. This is underlined by the collegial nature of oversight operative in the Bishop s Council. B.3.b Leadership and Ministry The North East is home to the Roman Catholic Seminary for the Northern Province, Ushaw, which generally takes responsibility for training the priests in the area. After a years interregnum, a new President of Ushaw took over in September One feature of 120

121 Diocesan training specifically is the relatively recent introduction of ordained deacons within the last ten years prompted by a general initiative from Rome. The major issue facing the ministerial task is clusters. While the ratio of priests to people is no different today than in the 1920s (given the decline in Catholic population), there are seventy more parishes and an aging priesthood. With the decline of both priests and the lay-faithful, the practical solution has been to develop clusters: groups of churches which represent more fully the geography of the area and work collaboratively which in practice means parish sharing; i.e. one priest operates with 2/3 parishes. And this is the point where organisational change becomes real. To a large extent words such as deanery (the term for the traditional canonical groupings of local churches but on a larger scale than clusters ) mean little for the laity, existing more for the priesthood and administrators. But clusters signifies change of mass times for example. The question for leadership then is not simply how to maintain a system of pastoral care but first, how to begin to address the congregation on these issues; second, to help affect a shift in attitudes, away from a culture of dependency upon a priest (a term also employed by the Anglicans), to a priest who facilitates a questioning, participating, responsible laity. The Diocese has made some moves to help the priests by introducing a series of residential programs on leadership run by Kin Harvey Associates. B.3.c Lay ministry The Catholic division between the ordained priest and lay ministry (lay apostolate) is such that while lay ministry may be highly specialised, it lacks the quasi-priestly or cultic status that the reader or authorised pastoral assistant or reader can appear to occupy within the Anglican tradition. For example lay ministry may typically involve ministry to the sea-men in the port of Tyne; baptismal catechesis; first communion; Rite of Christian Initiation of Adults (RCIA); pastoral care ministry; membership of a Catholic consulting body, home visitations etc. Formal training is provided for some ministry, e.g. catechetical ministry, but formal recognition is not necessarily required. Lay ministry often relies on the resources a parish provides, e.g. someone interested enough in a particular area, the interest of the parish priest, and those of the community. In recent years, the perception of lay ministry has been affected by the declining number of priests. The problem arises because lay ministry is seen as a stop-gap measure to make up for the lack; i.e. it is reactive rather than proactive. This affirms the implicit culture of dependency, and calls for a renewed understanding of the role of the priest: leadership should be viewed less as problem solving as much as educating and facilitating an understanding of the charisma of baptism which is linked to the distinctiveness of church worship and the importance of lay ministry. 121

122 B.3.d Leadership and Ministry Flowchart 122

123 B.4 Methodism B.4.a Ecclesiology The apex of the structure of each Methodist church is not a figure invested with a particular authority, but the Conference, derived from Wesley s habit of calling his preachers together to take council and strategy and preaching. Conference has final authority over the discipline and teaching of the church. In short, Conference has oversight (i.e. episkopé). Conference is the interpreter of doctrine within Methodism. However, the Conference also accepts the principle of subsidiary; i.e. local churches and circuits have more authority than is given in theory. So for example, while in theory Conference stations ministers, in practice, arrangements are made between the minister, circuit, and the district chair. From the perspective of the local church, each church is under the guidance of a circuit minister, but has its own church council comprised of stewards and others with specific responsibilities. Local congregations are grouped into circuits which share ministerial and preacher resources; i.e. preachers belong to a circuit rather than a particular church, although may exercise pastoral care toward a particular church. B.4.b Leadership and Ministry Methodism recognises two principle types of ministry: ordained and lay. The first is further divided into presbyters and deacons, creating a threefold or Trinitarian model of ministerial work; the second includes a wealth of specialist vocations (Evangelists, administrators, family workers, trainers, pastoral carers and community relations workers, etc.). Ordained Ministry While Methodism presupposes that God calls all people to the Christian Ministry, ordained ministry recognises an office which is set apart for the sake of Church Order, but not because of any priestly virtue inherent in the office. For example, The Deed of Union (1932) defines the relationship between those who are ordained and the whole Church: Christ s ministers in the church are stewards in the household of God and shepherds of his flock. Some are called and ordained to this sole occupation and have a principal and directing part in these great duties but they hold no priesthood differing in kind from that which is common to all the Lord s people and they have no exclusive title to the preaching of the gospel or the care of souls. These ministries are shared with them by others to whom also the Spirit divides his gifts severally as he wills. Written in a time of historical complexity this statement reflects the fact that British Methodism had only one order of recognised ministry within the church; i.e. the minister (presbyter), and put negatively, the statement, can be said to prevent particular types of understanding of priesthood or a priestly caste being applied to Methodist ministers and, by inference, particular types of understanding of what it is to be a church being applied to the 123

124 Methodist connexion. 247 Subsequent Conference papers have attempted to progressively soften traditional Protestant unease with any talk of a distinctiveness to the ordained that is found in the Deed of the Union through making significant use of the notion of the ordained as representing in an official capacity the ministry of Christ in the Church. In short, the church is as much itself in the world as it is in church, and ordained ministry also functions as a representative selection. A public people who represent God in Christ and the community of the church in the world and the world and the community of the Church in Christ before God, and sign of the presence of Christ in the church and in the world 248 While ordination does not imply any special priestly powers, it does imply total commitment of a life-long vocation and an unrepeatable decision; participation in the worship and mission of the church both as a disciple along with all the other disciples, and to co-ordinate and equip other disciples in their worship and mission. Ordained ministry encompasses a twofold distinction between presbyter and deacon. Presbyters As a member of the order of presbyters, together, one exercise oversight of the ministry of the word, the ministry of the sacraments, and the ministry of pastoral responsibility. The combination of these is exclusive to and definitive of the presbyter. Deacons/Deaconesses In diaconal ministry, it is the focus on servant ministry that makes clear the meaning and nature of this ministry, encouraging and enabling others to undertake this ministry in their daily lives; i.e. enabling others to exercise servant ministry in their discipleship and calling. The core emphasis of Methodist diaconal ministry is to assist God s people in worship and prayer; to hold before them the needs and concerns of the world; to minister Christ s love and compassion; to visit and support the sick and suffering; to seek out the lost and the lonely; and to help those you serve to offer their lives to God. Lay Ministry Each person has spirit-endowed gifts which facilitate different aspects of ministry (e.g. charismatic or functional): As all Christians are priests in virtue of their access to God, so all Christians are ministers in virtue of their membership in the one body. At the heart of lay ministry is an understanding of vocation. Methodism continues to stress that vocation is about self-understanding and life choices concerning the living out of discipleship for those who are not called to ordination. Methodists are called to minister in their daily life and work as well as the Church. In short, lay ministry acknowledges practical distinction between a ministry in the world; i.e. involved in groups and organisations whose aims are other than the glory of God, and in the church; i.e. a gathered community of Christian 247 What is a Presbyter? Methodist Conference 2002 Report. 248 Representative Selection: as a perpetual reminder of this calling and as a means of being obedient to it the Church sets aside men and women, specially called, in ordination. In their office the calling of the whole Church is focused and represented, and it is their responsibility as representative persons to lead the people to share with them in that calling. In this sense they are the sign of the presence and ministry of Christ in the Church, and through the Church to the world. ( Ordination 1974 para. 14; cf. Called to Love and Praise para. 4.5)[1]. 124

125 believers with its own needs and functions in the service of God. In practice lay ministry might include ministries as diverse as Local Preachers, Pastoral Secretary, Lay Workers, Youth Workers, Ministerial Formation, Co-ordinating Secretaries, Vice President of Conference. Circuit Superintendents and District Chairs Two further and significant leadership roles in the connexional context of Methodism are Circuit Superintendents and District Chairs. The Circuit Superintendent and the District Chair exercise individual and corporate oversight over the affairs of the circuit. The Superintendent, always a presbyter, is charged to visit all the Local Churches in the Circuit to provide encouragement, challenge and support, 249 and has oversight of all the ministers, deacons and probationers stationed in the circuit; 250 i.e. supervising the probationer, ensuring appropriate pastoral care and support is provided within the circuit (SO 724(2)); adequate instruction in duties are given etc. But the Superintendent s role is not only that of a supervisor but also a role model for ministry. The District Chair, who is always a presbyter, works in conjunction with the Synod, is responsible to Conference for the observance within the district of Methodist order and discipline. The Chair exercises oversight of the character and fidelity of the presbyters and probationers in the District. 251 The Chair s duty is to uphold the rights under the Methodist constitution of the Superintendent of each circuit; ensuring that the district accounts are audited, 252 and, in conjunction with his or her colleagues in the connexional stationing committee, is responsible for matching presbyters and circuits in the annual stationing process Standing Order 522, CPD, Standing Order 700(9), CPD, 579. This includes those not appointed to the Circuit. 251 Deacons and diaconal probationers are the responsibility of the Warden of the Methodist Diaconal Order, acting in conjunction with the Convocation of that Order. 252 Standing Order 012(4), CPD, Standing Order 782, CPD, ; Guidance on the Stationing of Ministers and Deacons in CPD, ; Code of Practice for the Stationing of Presbyters in CPD,

126 B.4.c Leadership and Ministry Flowchart 126

127 B.5 Northern Baptist Association B.5.a Ecclesiology Baptists grew from a radical libertarian sect in seventeenth-century England and have historically considered the autonomous local congregation the manifestation par excellence of the church universal. This position distinguishes Baptists markedly from denominations that stress the local community s sacramental and juridical integrity, whilst envisaging equally a wider conciliar authority the union, as the vital collegial expression of the communities common life. Baptists ecclesiology asserts the priesthood of all believers; i.e. each may be a priest to another within the final high priesthood of Christ. 254 In short there is no separated priesthood. Moreover, Baptists are unconvinced by historical and theological arguments for the threefold ministry of bishop, priest and deacon, opting instead for a two fold view of ministry: those called and ordained to nationally ordained, and those called to recognise in the church (deacon/elder). B.5.b Leadership and Ministry While Baptists ecclesiology asserts the priesthood of all believers, this is not to say that some are called to particular ministries. Indeed, churches may accommodate nationally accredited ministers, lay Pastors and preachers, alongside deacons and elders. Christ is taken as the model of ministry: incarnate, kerygmatic, and empowered by the Holy Spirit. The church is an extension of that ministry, and all who share in Christ share that ministry. Ministry is not to imply apostolic elitism, but belongs to the whole church: A fellowship of believers, a corporate seeking of the mind of Christ. In practice, some categories of ministry are set apart for the purposes of leadership. The NBA recognises ministry under a number of accredited schemes: a) Nationally Accredited Ministry (although there are currently no nationally accredited ministers in the NBA); b) Lay preachers for whom there is a training expectation which gives them a national accreditation; c) Locally accredited Ministers (which may include a specific ministries such as chaplain). 254 The Baptist and Pentecostal Churches Brian Haymes, in P. Avis (ed.), The Christian Church: An Introduction to the Major Traditions (London: SPCK, 2002), pp ,

128 B.5.c Leadership and Ministry Flowchart 128

129 B.6 Salvation Army Northern Division B.6.a Ecclesiology After a democratic approach failed to provide solid direction to a rapidly expanding movement, the Salvation Army opted for an episcopal form of government expressed in the language of the military. Missionary churches had often worked closely with army, as international work took them to new territories exposing them to real threat, and mission provided the context for ongoing leadership and the language underpins the sense of a spiritual battle at stake. The adoption of a military government led to the commissioning of solders and officers. A soldier is a person who has signed the Soldier s Covenant (Articles of War); officers are ministers who have undergone vocational training for the ministry, culminating in two years' residential training, usually at the William Booth College in Camberwell, South London. After which, they are commissioned or ordained as a Salvation Army officer, usually with the rank of captain, which makes them an accredited minister of religion of study at an officers training college. The adoption of the term ordination for the commissioning of ministers was formally introduced in 1978, before which officership was a more functional term. The hierarchy allows for daily decisive decisions to be made in a field of rapid engagement, but the principles behind commissioning officers and soldiers is also ecclesiologically attuned to a reading of the New Testament call to ministry: all God s people are called to specific ministries, and the church is charged to give spiritual direction in discerning and developing individual gifts for ministry. Likewise, in an Army, each person is commissioned with a clearly defined task which works towards the imperative. In short, while the hierarchy fosters decisive leadership, it also encourages lay participation because membership means being a part of an Army at war; there was a role for every soldier to play. B.6.b Leadership and Ministry Training for officership takes the shape of a diploma in higher education alongside placements and projects undertaken within a community including hands-on involvement in local hospitals, prisons and social centres. However training can also be provided on a nonresidential basis through distance learning, which may take up to five years, or through one of our partner colleges located right across the country. Continual development is provided for by The School for In-Service Training and Development (SISTAD) (William Booth College) The Salvation Army s commitment to lifelong learning means that most of the training is offered at no cost to delegates; funding is provided from resources made available by Salvation Army corps and centres. Typically the call to officership is understood as a life-time commitment involving sacrifices (e.g. no tobacco or alcohol). Salvation Army officers earn a fixed salary, somewhere in the region of 8,000 with provision for housing and various expenses including council tax, travel, a pension, and funeral costs (such that employees of the Salvation Army often earn more than officers). The undertaking signed by the officer 129

130 commits him/her to a number of conditions which ensure full availability, including the appointment of posts, and the renunciation of any legal claim to the benefits of employer status. While this safeguards the army against legal action it also precludes access on the part of officers to employment tribunals. With overall figures for candidates falling, an International Conference of Leaders was Melbourne, 1998, following which an International Commission of Officership was established with the aim: To review all aspects of the concept of officership in the light of the contemporary situation and its challenges, with a view to introducing a greater measure of flexibility into the service of officers. Two main considerations underline the various terms of reference: First, the role of diverse ministries; e.g. the possibility of introducing short-term officer service or envoys (while strengthening the ideal of life-time service), or alternatively tent-makers, officers who engage in part-time secular employment by way of assisting the funding of their appointment; second, the impact of officership on marriage and women s ministry (traditionally officers take wives from the ranks of the Salvationists and visa versa). While women's ministry has been a distinctive feature of Salvation Army work female officers were traditionally awarded smaller allowances, with payment being made to the husband; single women were required to resign their commission when they married, and both parties had to resign officership in the case of the breakdown of the marriage, regardless of fault. It was not until 1995 that all married women officers were granted rank in their own right and more recently catered for with the introduction of singlespouse service, separate retirement ages and recognition of individual gifts when deciding married couples' appointments. Many of the debates about new ministries fall within the tensions posed by the dichotomy between status and function. The introduction of clerical status to the commissioned officer (i.e. ordination) places the emphasis in officership upon lifetime service; while the shift to incorporate short-term services emphasis the functionality of officership and hence a less formal nature. The latter not only questions the traditional association of officership with corps work, but the hierarchical distinction between a soldier and an officer; i.e. i.e. there is nothing the officer can do that cannot in theory be done by the soldier. In the UK, the number of people offering themselves for officer training has been roughly equal to those offering themselves for auxiliary officership. Non-ordained service As noted, it was only a recently as 1978, that officership served as a title of ordination rather than function. The assumption is that all soldiers assume a responsibility of leadership in the mission of the Army. 130

131 B.7 United Reformed Church Northern Synod B.7.a Ecclesiology According to John Calvin, the church exists visibly when the scriptures are purely preached and heard and where the sacraments are administered according to Christ s institution. 255 In other words, church order is a gospel ordinance and it is partly this need which gives rise to the orders of ministry. Order then does not simply mean good management, but relates to the order of salvation as revealed in Jesus Christ and in his church. Hence ministry is of the esse ( being or essence) of the church: one cannot exist without the other. Nevertheless, the shape of ministry is liable to change according to context and according to the well-being (bene esse) of the church (hence the abandonment of the threefold order of Bishop, Presbyter and Deacon by the Reformers during the sixteenth century). And this is because, first: no explicit and eternal form can be discerned in the New Testament, ministry is both a theological and a practical matter. Second: the dynamic relationship between God and his people means that more light and truth are available in each generation. Hence the form of ministry is open to change. Ministry belongs to all the people who are called into a life of discipleship, witness and service. But in order to assist in continuing Christ s ministry, there exist certain ministries which are duly recognized by the church, mainly through ordination but also through commissioning. B.7.b Leadership and Ministry Ministers of Word and Sacrament are called by God, trained and ordained by the church in order to conduct public worship, to preach the Word and to administer the Sacraments, to exercise pastoral care and oversight to give leadership to the church in its mission to the world ( A21). (An ordained Minister of Word and Sacrament presides at the sacrament not because ordination endows the minister with special gifts, but precisely because of the need for order in the church). Ministers serve in a stipendiary or non-stipendiary capacity and may work as one minister of word and sacraments alongside the Elders or in a team with other stipendiary or non-stipendiary colleagues. A team may also involve church-related community workers, and it may be ecumenical. Moreover, local church ministry is exercised in single church, joint or group pastorates. Elders By the time of union in 1972, most Presbyterian churches had Deacons who were responsible for matters of stewardship and Elders who were responsible for spiritual leadership, while in most Congregational churches the Deacons performed a function similar Presbyterian Elders. At union of the two churches, the functions of the two orders were elided into one agreeing on the term Elder. Those called to serve in this way were ordained, albeit practised differently from that of the Minister of Word and Sacrament. 255 Calvin, Institutes of the Christian Religion, II, p Quoted in Our Life Together: The United Reformed Church s, Basis of Union, Robert Pope 131

132 Elders are elected by the Church Meeting and are able to advise and make recommendations to that meeting. However, the Elder is not simply a consultant, but responsible for pastoral, spiritual and missionary leadership in the local church. The reduction in the number of Ministers of Word and Sacrament has prompted the URC to consider the imaginative and flexible deployment of Ministers. This has led to the development of Special Category Ministries which allow Ministers freedom to work, often ecumenically, on the boundaries of traditional church life and in pioneering settings such as chaplaincy in industry, hospitals, universities and colleges and in special projects ( K7). The Basis of the Union recognises two non-ordained ministries: The ministry of lay preachers Lay preachers are commissioned, not ordained, and generally identified by local reputation, and given authorised training courses and Assembly accreditation. Lay preaching is a way of demonstrating that ministry is the work of the whole People of God. Church-Related Community Workers (CRCW) The aim of CRCW is to make connections with secular groups and organisations and, through working in partnership with the community, continue Christ s ministry through service rather than through proclamation. Their focus, according to the Basis of Union, is to act as a link between the church and the community, drawing the one into a full and fruitful relationship with the other. ( A22). The CRCW has no formal role or responsibility for worship (which is one point that links the other three particular ministries of Minister, Elder and lay preacher). Non-stipendiary ministry There are three models of non-stipendiary ministry: 2. Model I - service in a congregation as part of a team. The pattern is taken from the former eldership of the Churches of Christ and is limited in scope and local in nature. 3. Model II - pastoral charge of a small congregation, or service as part of a team of ministers caring for a group of churches. 4. Model III - ministers in secular employment. Service set apart to be a focus for mission in the place of work or leisure. It is related to a local church or District Council. 132

133 B.7.c Leadership and Ministry Flowchart 133

134 B.8 Autonomous Evangelical There are two main sources of Evangelical ecclesiology. First, a commitment to the Reformation solas: solo gratia et fides, sola scriptura solas. Second, a commitment to experiential and conversion piety which owes something to the later reformation revivalists who stressed that assurance of salvation was the normative pattern of Christian experience, and that this could be given to an individual in a moment. Such assurance gave Evangelicals the freedom and the inner dynamic for activism in preaching the gospel, and subsequently a strong sense of the priesthood of all believers. This does not simply mean that there are not specialised forms of ministry, but that the ministers themselves do not occupy a special superior spiritual state ; i.e. a minister is not ontologically different from the laity. Christ is the principle minister, and all participate in his office through the church: there is no special priestly act at the altar which definitively and in continuity contributes to Christ s ministry. (Hence the task of the recognised minister shifts towards the preaching of the gospel.) The priesthood of all believers lends evangelical ecclesiology a congregational form, because of the perceived dangers of hierarchy which are seen as quenching the spirit of renewal. 134

135 135

136 Section C: Learning and Formation Jeff Astley 136

137 C. Learning and Formation How do the different regional denominations engage explicitly in Christian formative education; i.e. a) those learning experiences of lay church members that are variously described as adult Christian education and Education for Discipleship ; and b) those aspects of the hidden curriculum of the churches (such as worship, ethos and relationships) through which people learn to be Christian in less explicit ways that do not usually come labelled as education or formation. This following section consists of an initial general survey of the denominations respective thinking, policies and practices in these areas at congregational, intermediate and regional levels (on the basis of extant documentation and informal conversations) with a view to discerning good practice. C.1 Anglican Dioceses: Durham and Newcastle C.1.a Theological Education and Initial Ministerial Training Under the umbrella of the Durham Diocesan Council for Ministry and Newcastle Diocese s Theological Education and Initial Ministerial Training Task Group, Alastair MacNaughton has recently been appointed as Developing Discipleship Officer for both Anglican dioceses. He is charged with building on various local discipleship courses for lay adults, one-off study days, etc., that have taken place over many years in the two dioceses, and especially the current Bishop s Faith and Life and Living Theology Today courses in Durham Diocese, and the earlier experience of two diocese-wide courses, Exploration in Faith (see Wilcox and Astley, 1990) and Living Faith, in Newcastle Diocese. Although Alastair MacNaughton s work is intended to be developed ecumenically, most of these courses currently mainly attract members of the Church of England. Helen Savage reported on the adult education experiences of a sample of over twenty Newcastle parishes in her report, Education for Discipleship in the Diocese of Newcastle: A Study (2007). This study involved conversations ( appreciative inquiries ) with 92 people (mainly adult learners, including churchwardens and clergy) in 26 representative parishes across the Diocese. It sought answers to the following questions: a) What EFD/adult learning takes place in the parish? b) Who articulated a need for EFD? c) How is that need articulated? d) Who responds/takes responsibility? e) What has changed over the last ten years? f) What has worked well and why? g) What hasn t worked so well and why? h) Is there anything that hasn t been done, but might work and why? i) Is Education for Discipleship a helpful description of what you have been describing? 137

138 The study found that there is both an impressive variety and depth of learning in the diocese, with many different sorts of group some of them ecumenical engaged in adult Christian learning both in formal and in less formal ways. There is also evidence that EFD is done quietly, often without any great song and dance, but with considerable commitment, imagination and sensitivity and those involved deserve to be respected, affirmed and listened to (p. 4). Helen Savage discerns ten main insights from the study (pp. 5 8): 1 adults recognise their own learning needs; 2 learning that meets real needs is effective and ensures higher commitment; 3 bible study is best when it addresses real, recognised needs; 4 effective learning takes place in an atmosphere of trust and respect; 5 theology born out of faithful living, and tested by it, must be affirmed; 6 clergy who are genuinely prepared to be learners alongside lay people gain more respect and everyone s learning is more effective; 7 when groups meet, learning is not the only fruit; 8 groups are not the only place where people learn; 9 the value of internet resources; 10 the diocese has a rich resource of both adult learners and those who facilitate that learning; The author concludes: However worthy Education for Discipleship may sound to some, this study has shown that it is a most unhelpful description of both the process and content of adult Christian learning in the diocese. Learning is clearly a more acceptable term than education (p. 12). Living Theology Today is an introductory course in theological study that has run in the Diocese of Durham for four years, attracting around 30 students a year. Pitched at HE level 0 this (non-validated) course comprises 22 two-hour weekly sessions, two study days (one on study skills and the other on discerning a personal vision for themselves), and a residential weekend on Christology. Jim Francis devised and helps to deliver the course, with a range of different tutors providing much of the input; there is also a course chaplain (Mary Barr). The course outcomes are envisaged as including both adult Christian learning and vocational discernment. Jim Francis writes: [The course] brings together content that is a blend of the academic and the spiritual, recognising that these are companionable forms of learning and exploring and believing in the journey of faith. It is about a bringing of head and heart together... [and] a deepening of faith, but of a thinking and reasonable faith. 138

139 It is not a course for the clever but it is for those who would wish, in some small measure, to be wise. 256 Students produce one assignment of 1,500 words and a portfolio of 2,500 words as a journal of reflection. The cost to each student is 100; the total cost is currently estimated at 362 per student (for 20 students). The Faith and Life course is now available in both dioceses. It is currently a 30 (two hour) session course based on group meetings convened locally in deaneries, together with two occasions led by the Bishop and two Saturday study days that bring together all the groups. It is aimed at people who wish to know more about their faith or the parts of the Bible that are often used in church, are ready to grow spiritually, want to get to know more Christian people, and/or feel ill-equipped for getting more involved in their churches. There is a 40 charge to students on the course. To meet the criticism that it is difficult for a number of people to travel to these sessions, and to allow for a wider variety of subjects and approaches, a number of 6 session (1.5 to 2 hour) short Developing Discipleship courses run in both dioceses. Some market research has been done on the sort of courses that people want, and this placed prayer and spirituality, Understanding the Bible in a world of many voices and The uniqueness of Christ in world religions as the three most popular chosen from a range of options. Courses are co-led by two people wherever possible. Alastair MacNaughton has commended a number of local initiatives as wellprepared and successful, including Education for Discipleship programmes at Holy Trinity, Washington (David Glover). Current courses available include: Lord teach us to pray. C.1.b The Lindisfarne Regional Training Partnership Background At the beginning of the new millennium, the Archbishops Council of the Church of England established a working party on the structure and funding of ordination training. Their report, Formation for Ministry within a Learning Church (the Hind Report, Archbishops Council, 2003), proposed the creation of a number of new regional theological training partnerships. Drawing on existing diocesan training establishments, theological colleges and courses, these RTPs were intended, in collaboration both with other churches and with UK higher education, to meet a range of objectives: i) to provide initial ministerial education for the clergy from entry into training to the end of the first training post; ii) to develop expertise in particular areas of mission and ministry [so as] to enhance training for ordination and other ministries and types of service; iii) to contribute to the initial training of Readers and other lay ministers and to continuing ministerial education for all ministries; 256 LTT Course handouts for students 139

140 iv) to contribute to the formal theological education of the laity through the provision of programmes of Education for Discipleship; v) to provide capacity to do research for the benefit of the Church. (pp ) It was argued in the Report that the foundations of the theological expertise of the clergy lie in the common faith of the people of God and should be developed as part of the Church s commitment to learning and being equipped for service (p. 27). The phrase Education for Discipleship was used in the report as a general title to denote opportunities for learning offered on a Church-wide basis for a range of students, which might include lay people seeking to deepen their Christian discipleship, trainee readers and other lay ministers and potential candidates for ordination (p. 133; cf. pp ). In particular, the Report seems to encourage under this heading accredited formal theological education of the laity that would both be of interest to lay people who wish to serve God in their ordinary lives, and at the same time... contribute to the initial training of lay ministers and prospective ordinands. It envisages that although tailored to the learners needs much of this would be at HE level l for the academically-able; nevertheless, the learning should not be confined to one type of theological or ministerial learning and should be of real, continuing value, even if the learner does not proceed to any form of accredited ministry. A key factor, however, is that the resources the Church has in institutions of ministerial education should now be employed in this way for the benefit of the Church as a whole (pp. 61 2). Arising within this Hind process, Shaping the Future (Archbishop s Council, 2006) was published. This contains a report of the implementation task group that uses the term discipleship to describe the whole life-response of Christians to Jesus Christ, with its primary focus as the service of God and his mission to the world. One primary goal is that disciples should be more Christ-like human beings, and therefore more effective signs of the Kingdom (pp. 4 5). The report understands Education for Discipleship as a task undertaken to help people to be better disciples not just better potential ministers (i.e. it is not an access level on the pathway to authorized ministry); it also rejects the connotation that EFD is about a discipling form of learning; i.e. the authoritarian conforming of beliefs and behaviour on the basis of authority. Rather, we want to ensure that learning connects with life experience and ministry and mission on the ground (p. 5). The principles, outcomes and methodology of EFD are detailed on pp. 6 8 of Shaping the Future: (a) Principles The principles that govern our approach to EFD arise from our belief in the importance of the whole people of God and a commitment to life-long learning. These principles are: i) Every human being has a capacity for learning, which is part of what it means to be human; ii) those who respond to God s call to follow him share explicitly in his mission in the world; 140

141 iii) Christian discipleship has both an individual and a corporate dimension, and is a collaborative as well as an individual response to Christ s call; iv) all God s people are called to discipleship; all are valuable; all are gifted; v) communities and networks of learning are an invaluable resource to the church; vi) the church is resourced by the mutuality of learning between public ministers (lay and ordained) and the rest of the people of God; vii) learning designed to enhance discipleship needs to be rooted in understandings of the Christian tradition and the Bible; viii) learning is life-long. We recognize that human institutions (such as the church) have a tendency to create hierarchies in which some people are valued more than others. A role of education and training in the church is to break those down rather than reinforce them. (b) Outcomes The expected outcomes of EFD programmes as a whole are that participating students should: i) become more confident in faith, discipleship and understanding in relation to God, membership of the Church and engagement as Christians with the world; ii) grow in their understanding of Christian identity, both within the church community and in society at large; iii) be able to draw effectively on a solid grounding in knowledge and understanding of the Bible and the Christian tradition; iv) be able to voice an understanding informed by Christian reflection and dialogue with others; v) grow in their awareness of themselves and others; vi) be open to the exploration of a variety of pathways in response to God s call to discipleship; vii) develop a deepening and sustainable life of prayer. (c) Methodology We recommend that regional partnerships develop programmes for EFD that meet the following criteria. Programmes should: i) be open and work at being accessible to all; ii) offer learning which connects with and values life experience; 141

142 iii) offer opportunities for wider learning which build on experiences in the local church; iv) incorporate learning processes that encourage corporate and collaborative as well as individual learning; v) offer programmes which encourage people to take responsibility for their own learning and that of others as Christian disciples; vi) offer programmes that provide opportunities for laity and those at different stages of preparing for public ministry to learn together, encouraging collaboration; vii) provide education and training in a way which resources the mind, emotions and spirit; viii) offer education that is accessible to all personality types and takes into account different learning styles; ix) offer opportunities so that participants who wish to gain accreditation of their work can obtain an HE award. Despite the wide-ranging nature of this material, in the next section of the Report there is a certain narrowing of focus in terms of measurable learning outcomes, a high level of intentionality for those who participate, the structuring of courses and accreditation: While it would be unhelpful for regional partnerships to insist that programmes of EFD are only open to students registered as candidates for an award, we propose that all the discipleship education of a regional partnership should, at least in principle, be susceptible of accreditation at HE level 1 or above. (p. 9) The Report returns to this principle elsewhere, insisting that working for an academic qualification should be an option, rather than a necessary requirement, for students on EFD courses. (p. 11) While the official national documentation thus encourages the Church to develop Education for Discipleship as an activity that falls under the heading of accredited (and therefore largely formal) learning, many still prefer to see the term Education for Discipleship construed much more widely, with non-accredited courses as the norm. The Lindisfarne proposals acknowledge this. Lindisfarne The Regional Training Partnership for the North East of England is being developed under the title of Lindisfarne: A Partnership for Adult Christian Learning. In its 2008 Business Plan its aims are specified as: to promote and deliver Education for Discipleship, Initial Ministerial Education [IME] and Continuing Ministerial Development [CMD] within and for 142

143 the churches who participate in its foundation and funding. 257 makes this explicit claim: But the document later At the moment there is far more effort and resource given to the preparation of individuals for authorised or ordained ministry than to Education for Discipleship or Continuing Ministerial Development. Lindisfarne will redress this imbalance. (p. 4) Interestingly, Lindisfarne s strap-line mission statement is expressed very broadly: to grow the Church by encouraging and enabling Christian adults to learn (p. 2). The document helpfully explores further the language of Education for Discipleship in terms of the ongoing education of Christian adults in their intentional, post-baptismal, journey of faith. This is understood as equivalent in meaning to the enriching discipleship language used earlier in the Diocese of Durham, as well as the Methodist Church s phrase, Extending Discipleship and Exploring Vocation (EDEV, see below). The intention is to suggest that: participation in what Lindisfarne offers will add value, quality, depth and richness to Christian people who are on a pilgrimage of faith through life. Lindisfarne will offer people events, courses and other opportunities that will help them to grow in faith. While some provision will involve courses and books, there will be no premium on book-learning.... Rather the priorities for provision are expressed in terms of Lindisfarne s three R s: Relevant, Realistic and Respectful. The implication of this is that not all Lindisfarne courses will be validated. Indeed not everything that Lindisfarne offers will be a course (p. 6). The Business Plan articulates five guiding practical principles (p. 7): 1. That practical theology grows best within the crucible of the lived experience of the local church in challenging environments, and while withdrawal for reflection, conversation and development is part of a theologically formative process, especially of transition to a new ministry, the reality of the church in the world is itself both educative and a window into the glory of God. 2. That Lindisfarne should facilitate an ongoing and mutually enriching conversation between the context of the North East and the academy. 257 As of. (date) these churches are the Anglican Dioceses of Durham and Newcastle, the Methodist Church and the United Reformed Church. However, both of these other churches have national and regional commitments to major programmes of adult Christian education that either do not easily map on to the geography of the RTP, or cannot be modified without damaging their own church s work in other regions. 143

144 3. That there are unique opportunities in the C21 both to appreciate the value of face-to-face communication and collegiality and to benefit from the advantages of e-technology and communications. 4. That the educational priorities for Lindisfarne should be to form reflective practitioners and to enable participants to develop theologically in the interrogative mode whether as disciples or ministers. All participants in programmes should be helped to discover an imaginative, grounded and dynamic way of doing theology (one might almost say of being theological ) which is habitual and intentional, implicit and conscious. 5. That as it evolves, Lindisfarne should be responsive not only to individual learning needs but also to the needs of the whole church as it adapts, changes and grows. C.1.c Youth Work Nick Rowark wants churches to think in terms of youth ministry, rather than to aim to be providers of youth activities. This involves some theological reflection on the part of congregations, which includes much heart-searching on the nature of church and of what the Christian gospel can offer everyone, whatever age they are. He encourages enveloping what you do with the young people within the [whole] ministry of the church. (This is a matter of true inclusion, rather than the integration of something alien.) Youth workers (and other Christian educators?) tend to feel undervalued second-class citizens in the eyes of the Church. Relational evangelism comes from a relationship of mutual respect with young people: a form of implicit Christian communication. But Nick Rowark also advocates some explicit spirituality slot during meetings (the young people sign up to this) when a chill out period may be used, for example, for reflecting on their own and others needs, with church members committing themselves to pray about them. The current Bishop s Certificate in Youth Work includes an exercise in arranging 12 cards to express the priorities of each member s Christian journey. Students are in this way encouraged to recognize that young people are not satisfied with leaders answering the question, What do you believe? without also answering the question, Why? C.1.d Newcastle Cathedral In Newcastle Cathedral reflected on the work of the Cathedral as a place of learning. Building on its work with schools and colleges and the wider ministry of the chapter, it sought to offer further opportunities for theological reflection and life-long learning (Cathedral Development Strategy Group: A Vision Statement, 2004). A working party reported in January 2005, identifying five distinct areas of educational work which the Cathedral was currently undertaking, including: providing a place for Christian education including Lent/Advent groups, occasional lectures, Bishop s study mornings and short courses ; 144

145 community education through seminars, study tours and exhibitions; informal education, with the 40,000 or so visitors the Cathedral welcomed each year. The Report noted a range of ideas presented at an evening event exploring this aspect of the Cathedral s work. It was hoped that a few of these might be developed out of existing strengths, and that one or two carefully targeted new areas of work begun. In addition, it noted, we could better staff this area of our mission (p. 4). Robert Gage was appointed to the Chapter in 2006 circa as a residentiary canon with a particular responsibility for education. He describes himself as liturgically conservative and theologically liberal, and sees his ministry in part as a traditional teaching ministry, with the sermon playing an important role in this. He has commented on the way that the traditional cathedral ethos of rather anonymous worshippers and a wide variety of visitors allows for a certain sort of indirect communication of both theological and spiritual ideas and attitudes. Newcastle Cathedral is an important partner in the bid for funding for the Heart of the City Project which would link the Cathedral s educational work with a wider historical, political and communal foci for the adult education of Newcastle residents and visitors. Godly Play is the name adopted by of the American Episcopalian Jerome Berryman s imaginative method of presenting scripture stories to children using artefacts, with the learning experiences structured so that children are actively involved in their own spiritual reflection. This has been developed in the North East from a base in Newcastle Cathedral for a number of years, under the leadership of Michelle Dalliston. As elsewhere, some attempts have also been made to use this method with adults, and in all age contexts. The Cathedral is seeking funding, with other partners, to create a charity called Godly Play North to develop the work across the region. C.1.e Durham Cathedral The Canon Professor is seen as the person responsible for the academic dimension of Christian education (including the Cathedral library). Canon Rosalind Brown deals with many of the other areas of adult Christian education. The Cathedral is careful not to duplicate or compete with other things happening in the Diocese, or in Durham s churches and colleges. It has run an annual Lent course since 1993 which is now advertised ecumenically, as well as in the Diocese of Durham, and has about 90 takers spread over two time-slots (a lunchtime and an evening). It is seen as a cross between education and spiritual nurture, as are a number of other one-off events such as the Benedictine days and weekends (at St Chad s College), the One Day Lent and various study days. A range of publications with an EFD dimension (e.g. a simple guide to prayer) is planned. The Cathedral is regarded as a natural venue for a range of explicit adult Christian education events, including the apologetics lectures organized by the College Chaplains. 145

146 Rosalind Brown stressed that Cathedral clergy would rather respond to initiatives, facilitating what people want to do, rather than putting on a range of events that have not been particularly requested. The style of teaching in the Cathedral is thoughtful (no pat answers ), but is not perceived as particularly liberal. C.1.f Cranmer Hall In this evangelical foundation, most students recognize in principle a priesthood of all believers and the teaching focuses first on talking about the ministry of the whole people of God. Many students at Cranmer will have come to faith themselves as a consequence of the evangelistic role of adult Christian education. The Theology and Ministry programme takes very seriously the interaction between these two fields, with ministerial outcomes now included in each module s descriptor. (For details of modules, etc., see Cranmer Hall website: In discussions with Anne Dyer, various issues were raised associated with ministerial education at Cranmer Hall. These included: (1) Most Anglican ordinands (Unlike Methodists) usually have little ministerial experience. Such experience can be rather a shock at first, and needs to be properly reflected upon. (2) The Church of England designates some ordinands (perhaps half of those in Cranmer) as potential theological educators, but without explaining what this means or requesting that their programme be shaped appropriately. This practice is in some tension with the idea that all clergy work as theological educators through their EFD work. Is Ministry Division really using the phrase to designate theological scholars? (3) Students tend to protect one another against criticism from staff; this does not help to produce an atmosphere of critical reflection. (4) The North East is poor in producing vocations to Anglican ordained ministry. Is this a reflection of the nature of its EFD, or of the churchmanship of the two Anglican dioceses? (5) The full-time ministerial education experience at Cranmer is quite brief. Most students only do 20 months at College (30 months if they have no previous theological qualification and are under 30). Those over 55 do around 10 months, or less. (6) Decisions in theological education seem to be driven by issues of finance above all else. (7) With reference to the future relationships of CH and the RTP: any student on a validated programme will do the College s Theology and Ministry programme (revalidated with Lindisfarne as a partner), in a dispersed mode. Question: Might EFD at the non-validated level be taught by Cranmer staff, or even students working with staff? 146

147 C.2 Assemblies of God David Parry, pastor of two local congregations of the Assemblies of God (the largest of the classic Pentecostal churches) was interviewed at his home in Hunwick, County Durham. Apart from the powerful formative role of charismatic prayer, worship, Bible study and the fellowship of the church community, the focus for adult Christian learning is the cell group, here designated as a Life Group. (Personal Bible reading together with daily prayer is regarded as a more important cornerstone of Christian development than church attendance.) Most members of the church join one of these groups, which have the aim of connecting people to God, to one another, to those outside and to the church s purpose. Each group begins with a welcome, leading into prayer or worship, which is then followed by a word element arranged by the pastor. David has developed an eight-month long course ( Life Together ) looking at the features of a healthy church, which is currently being used in these groups. Groups involve a lot of discussion, facilitated by a life group leader. These leaders meet regularly with the pastor, and David runs a group of his own as well. The main task of the group leader is to apply the topic or text, rather than to explain it. David thought that such leaders needed to have good and sometimes better skills in group dynamics. Other AOG churches use different models, including more explicitly educational schools of training for which members are charged on a sessional basis. Although the AOG has no formal requirement for ministerial education, in keeping with its desire not to stifle the work of the Spirit, the church supports the work of the (now ecumenical) Mattersey Hall, near Doncaster ( Larger churches may also have their own leadership training programmes. In some regions, leadership schools are held from time to time. Ministers in training are rigorously monitored on the job and the professional in-service development of pastors and leaders is encouraged by regional days. New Christians are encouraged to join foundation level courses of a practical, lively nature, leading to encounter weekends that include both water and Spirit baptism. They then move on to a post-foundational level course, and thence to leadership school. Children and youth cells have their own agenda, and their own leadership separate from the pastor. Life groups are arranged to be as homogenous as possible (e.g. comprising people of a similar age, friends, groups made up only of women, etc.), as this has been found to work better than using geographical criteria. David commented that there is a danger of new groups sometimes becoming quite radical in their Christianity; their members are then disappointed by their contacts with the wider (more nominal?) congregation. It is generally felt that people need both the smaller and the larger group to sustain balanced growth. 147

148 C.3 Catholic Diocese of Hexham and Newcastle C.3.a Ecclesiological Background The International Council for Catechesis, a consultative body of the Congregation of the Clergy, summarized the Church s teaching on the centrality of the catechesis of adults in terms of the catechesis of Christian maturity and the goal of other kinds of catechesis (International Council for Catechesis, Adult Catechesis in the Christian Community: Some Principles and Guidelines, St Paul s Publications, 1990, 4, 29). The document rehearses the objectives that specify more concretely the catechetical journey : 39. A basic understanding of the Church s faith, presented in a sufficiently organic way together with the reasons for believing. It should be drawn directly from the sources of Revelation; that is, the Bible, the Liturgy, the Fathers, the Magisterium of the Church, other great documents of the Tradition, and the experience of Christian living in the ecclesial communities. 40. An appropriate assimilation of the theological and cultural heritage in which faith is expressed. This implies a knowledge of the major religious signs and symbols of faith, the role and use of the Bible, a grasp of the significance and practice of liturgical and private prayer, and an awareness of the impact of religious belief on culture and its institutions. 41. The capacity of Christian discernment in various situations, particularly regarding ethical principles which bear on human life and dignity and which have to do with respect for justice and the cause of the weak and the poor. Always in a spirit of respect for others, one also needs to develop a critical sense in the face of other religions or ways of life which people find meaningful. 42. Finally, the acquisition of those skills and abilities which allow the adult believer to carry out his Christian witness in the most diverse circumstances, in the community and in society. In 17, the report discerns a number of identifiable contemporary needs that require a new approach in adult catechesis, recognising that there is a great need for: a) a more adequate language of faith, which will be comprehensible to adults at all levels, from those who are illiterate or quasi-literate to those who are highly educated; unless this language is addressed to them, they will feel alienated from the Church and perceive catechesis as irrelevant; b) more accessible places where un-churched adults will feel welcomed, and where adults who have gone through their catechumenate or some 148

149 other form of initiation can continue their faith journey in a Christian community; c) a wider variety of catechetical models responding to the local and cultural needs of the people; d) the popular religiosity of the people, both in its content and expression, to be taken seriously; the aspects which reflect the Gospel should be prudently incorporated in catechesis; e) a more consistent effort to reach out to all adults, especially those who are un-churched, alienated or marginalised, responding to their needs, so as to counteract the widespread proselytizing by sects; f) a more visible expression of sensitivity, availability and openness on the part of clergy and church institutions toward adults, their problems and their need for catechesis. The document also stresses that adults do not grow in faith primarily by learning concepts, but by sharing the life of the Christian community, a claim that implies an integration of adult catechesis with liturgical formation and formation in Christian service, and coordination with catechesis for other age groups ( 28 29). It emphasises that a central feature of the adult formation process must be the establishing of a friendly and dialogical rapport in which adults are accepted where they are that is, in terms of their specific human and religious needs, cultural background, faith experiences, potential and expectations ( 54, 56). In the Diocese of Hexham and Newcastle, as in most Roman Catholic dioceses, all educational activities are integrated into one Education Board, serviced by one Diocesan Education Service. This is located in recently-built premises at St Cuthbert s House, West Road, Newcastle, where a staff of some eight advisers, supported by an equal number of administrators, work across the educational field but with an inevitable focus of energy on the 162 diocesan church (aided) schools. The last Bishop of the Hexham and Newcastle Diocese viewed adult education as an important agent for change and reform in the Church. Nevertheless it remains at least financially the Cinderella of Christian education (as it does for a number of other denominations). In addition to specific diocesan activity, adult Christian education is also provided by a diverse and largely uncoordinated group of other autonomous Catholic organisations, including religious orders and Ushaw College (the Roman Catholic seminary for the North of England), many of which concentrate on specific areas of work, such as Marriage and Family Life, Liturgy, clergy formation and so on. There is a fairly heavy provision of courses that lead to formal qualifications such as the Catholic Certificate and Diocesan Certificate in Religious Studies and the Certificate in Pastoral Theology, and considerable emphasis is laid on work in the area of sacramental preparation. The Education Service runs a range of study evenings, currently under the heading Questions in the Church Today, in addition to evening sessions and Saturday study days for the Diocese s Catechist Network. 149

150 The Diocese administers a Lay Training Fund to enable and support Catholic laity to grow in maturity and to make an informed contribution both to the world and to the church. C.3.b Ushaw College Ushaw College originated in 1568 as a seminary for training Catholic priests located at Douai. With the informal relinquishing of penal measures against Catholics in Britain following the French revolution (but prior to the Act of Catholic Emancipation and subsequent restoration of the Catholic hierarchy) the survivors of the English community at Douai returned to England. The Northern contingent first moved to Crook Hall, Consett, subsequently moving to the purpose built in Ushaw College in 1808), three miles outside of Durham. In addition to its core work of St Cuthbert s Seminary, training priests for the northern Roman Catholic dioceses, the wider Ushaw College community provides theological and practical formation for mission and ministry to lay and ordained people. It offers a wide range of programmes, including: Human, spiritual, pastoral and theological formation for the permanent diaconate (online learning and residential weekends). The exploration of Roman Catholic chaplaincy in a variety of settings (there is an introductory online learning, ten-week module and a three weekend programme with supervised placements). A variety of day, weekend or week-long courses, including exploring resources for Christian festivals, learning biblical languages and visiting the Christian tradition of the North East. Ushaw Online: a wide range of modules may be accessed from These can be taken independently or as part of the (8 module) Catholic Certificate in Religious Studies. Each module lasts for approximately 8 10 weeks, with participants working on their own or in small tutor-led local groups. , discussion board, video and live chat are the key communication tools used. The online programme for offers material on the Old and New Testaments, the Church and Sacraments, Family Spirituality, Christology, Christian Morality, Other Religions and Religious Education. Each module costs the student 55. The College has a purpose-built Conference Centre, in addition to the teaching accommodation, dining facilities and chapels shared with the Seminary. 150

151 C.4 Autonomous Evangelical To date, the leader of only one independent church, Kelvin Grove Church in Gateshead, has been interviewed. In Brian Howell s church there is a strong emphasis on teaching, marked both by a scriptural emphasis and by an insistence on contemporary relevant application. Every member of the church meets in a house group during the week, where the activities include prayer, sharing and discussion. The role of house groups in adult Christian formation appears to be a key factor in the success of independent churches. Brian Howell himself revealed a strong commitment to honesty to real experience, and a very ecumenical openness to working with other Christians, as well as emphasising the importance of making a contribution to local life through a wide range of highly practical projects. 151

152 C.5 Methodist Districts of Darlington and District of Newcastle C.5.a Extending Discipleship For a long period the Methodist Church nationally offered a Foundation Training course that provided basic theological education for approximately 80 students per year who were intending to move on to some form of authorised ministry, the majority to ordination. This was a four year course (or the equivalent), attracting 120 credits at HE level 1. It was generally considered a very successful enterprise, but proved expensive and in principle rather restrictive. It is now being replaced by the Extending Discipleship and Exploring Vocation (EDEV) programme of accessible and flexible local courses assessed by a portfolio of work. EDEV has four intended outcomes: (1) vocational discernment, encouraged through sharing experiences of vocation within the group (of 6 12 students facilitated by two to three local leaders, meeting over sessions); (2) engagement with the learning church, through a variety of forms of theological study (distance learning course, Wesley Study Centre modules, leading discipleship experience groups, etc.); (3) extending reflective experience through some form of placement exploring wider notions of Christian service; (4) Methodist identity formation, explored in a variety of ways including short courses about Methodist history, theology and spirituality. The paper outlining these proposals, which was accepted by the Methodist Conference in 2006, included these commitments: How long is the process? (6.4) There will be no set period for the completion of exploration. People will be expected to move on as they begin to discern and seek to respond to their own calling. In this sense the period of exploration will be open ended. However, for most people the minimum time needed for this process will be about a year. This will allow circuit or area and regional programmes to work together and encourage people considering entry to anticipate making a sustained commitment for a limited period. We calculate that all the strands of the programme could be adequately covered in a total of 300 hours of a student s time. This is equivalent to an average of six hours/week over a year, and includes group meetings, short placement experiences, and the student s own time for individual learning and reflection. Some students will, of course, be able to commit more time to the process, but we believe that 300 hours represents a realistic minimum level of commitment. 152

153 Who is it for? (6.5) The pattern of exploration is for anyone who wishes to understand more fully their calling to follow Christ and to live as Christ s disciples in the world. It will help people to explore further, to know themselves better, to identify their gifts and explore the various possibilities of ministry and service. For some it will open up possibilities of service within secular employment or in serving a local community and for others it will involve pioneering new or emerging ministries in the life of the church. Some will find this a natural pathway towards established ministries in the church such as that of a local preacher, pastoral leader, youth worker, lay worker, deacon or presbyter. What is the relationship between extending discipleship and exploring vocation and candidating for diaconal or presbyteral ministry? (6.6) This exploration is primarily intended for those who wish to explore the outworking of Christian discipleship and vocation in a disciplined and structured way. We anticipate that the majority of those undertaking the course will not be intending to candidate for ordained ministry but will use the opportunity to discern and begin to equip themselves for lay discipleship which serves God s mission in the local church and Circuit and the wider world. The structured exploration of lay discipleship will be a major gain from these proposals, equally we hope that other explorers will discover for themselves a previously unrecognised call to ordained ministry. (Methodist Conference Resolution 45, adopted 2006) This EDEV format has been piloted in the North East, and is judged to be working well. While most of the participants to date have indeed gone on to develop their Christian vocation, very few have sought to do this within presbyteral ministry. EDEV officially starts throughout the Methodist Church in September The responsibility for this work lies with the newly-created Regional Training Networks. The regional the network comprises the four Methodist Districts in Yorkshire and two in the North East proper, together with Wesley Study Centre in Durham and the University of York St John. The Network s responsibilities are overseen by the Network Forum which has funding for staff and other resources. (The cost to the students of EDEV is c , plus travel.) The Forum has appointed Mark Bagnall as the Training Officer for the region, with a brief to implement, develop and monitor EDEV. While the Methodist Church in the region is in principle on board with respect to the Lindisfarne RTP, and Roger Walton is a member of its Transitional Council, the North East and Yorkshire Training Forum will need to relate to two RTPs: that is, not only to Lindisfarne but also to the Yorkshire RTP. Nevertheless, the Methodist Church hopes that the Church of 153

154 England s EFD work and the Methodist Church s EDEV work will develop together on the ground. [It is not clear how this will be reflected in terms of resources and funding.] According to Roger Walton, the huge strength of EDEV is that it is vocational in orientation (in the broader, Protestant sense that refers to every Christian disciple s specific calling). It is notable that the Methodist Training Forum, unlike the RTP, has only a very minor responsibility for ministerial training. That work remains the responsibility of the Methodist Connexion and is carried out through its Theological Colleges of which WSC is one. [Interestingly, the Lindisfarne RTP is more focused than one might expect on EFD, despite its considerable responsibilities for ministerial formation and education. However, in recent years the North East has generated few Anglican ordination candidates for training locally.] C.5.b Local Preacher Training The Faith and Worship training course for Local Preachers is a national operation, involving 18 paper-based, distance-learning units, with local tutorial support. These units cover a range of biblical and doctrinal topics, together with material on worship and preaching. Much of the content is now regarded as rather traditional, as is the course s delivery and assessment. The cost, however, is low: c. 50 for materials per student. The original Hind proposals broached the possibility of Anglican Readers and Methodist Local Preachers being taught together, but implementing this would give rise to a number of issues, including the facts that: (1) the number of Methodists in training for this form of ministry is some three times greater than the number of Anglicans; (2) the bar is set at Diploma level for Anglicans, whereas Methodists appear to prefer courses at Certificate level. C.5.c Wesley Study Centre The Wesley Study Centre (WSC) is an independent centre of theological education located within St John s College, Durham, and sharing its courses, staff and facilities. It provides training in three areas: foundation training for those who wish to explore their Christian vocation; initial training for ordination for those who have been recommended by the Methodist Church for training for presbyteral or diaconal ministry; lay training and education in co-operation with the churches and agencies in the North East region. WSC is one of the three colleges approved for Methodist training that still receive bursaries for full-time students. The Connexion in effect directs students to its colleges (albeit in consultation with the student), which means that WSC does not have the interviewing/recruiting role of, for example, Cranmer Hall. It has three full-time and a number of part-time staff, and is currently responsible for 21 students in training. 154

155 The North East s EDEV programme Pathways into Christian Service (PICS) is to be supported by an online resource, to go live in mid-september 2008, with material for those seeking general information/guidance on discipleship and vocation in the Methodist Church, or specific advice about available groups and organizing and leading a group. While there are no plans to accredit EDEV courses, those who wish to candidate for ordained ministry will be advised to do an EDEV course in order to help produce their portfolio (probably in a separate EDEV candidates group ). As the previous Foundation Training programme was very largely taken up by those candidating for ordained ministry, and was located within training institutions, there are some questions about the level of the students commitment and investment in the very different and more diverse EDEV. EDEV will also need to use largely untrained group leaders who will be working with more diverse groups, which are bound to be more difficult to lead. This diversity will include diversity in the outcomes looked for by the students from the programme, as well as a greater academic diversity. Unlike Foundation Training, EDEV will not be able to offer regular 1:1 tutorials with students, which have proved to be a welcome opportunity for serious theological and vocational reflection. Much thinking will need to be done about a possible post-edev, stage II programme for those who wish to continue their study. EDEV in the North East is a District, rather than a Circuit responsibility. The 90 cost of EDEV is at present divided equally between District, Circuit and the individual student. [This needs to be checked, cf. p. 18 of Main Document.] While there is no selection for EDEV, each student must be supported by his/her minister or superintendent minister (or the EDEV regional coordinator). This will mean that every student talks to someone beforehand about the course and their own commitment to it. Compared with Foundation Training, the age profile for EDEV is older and the gender balance strongly skewed to female students. General Query on Vocation: How does one encourage students training for ordained ministry to recognize the (wider) vocation of other Christians and the clergy s responsibility to help to develop this, at a time when there is so much focus on their own (ministerial) vocation? C.5.d Youth Work Much of the value of materials for youth work or Christian education for young people is in helping the leaders to be formed theologically themselves, as well as helping them to make connexions for the young people with religious themes and experiences. 155

156 C.6 Northern Baptist Association As with other aspects of Baptist work and ministry, learning and formation is determined and delivered locally, using resources supplied by the Baptist Union (of Great Britain) and other bodies. Much of this work is focused on children and young people, and often takes place independently of the minister. Adult Christian education is largely ad hoc. While the Union commends material for study from time to time, local churches use a wide range of discussion and Bible study materials from a variety of sources. The minister functions as a gatekeeper for the adult Christian education delivered in the churches. Baptists take a high view of the importance of preaching as having a major role in adult Christian education and the work of the minister, and expository sermons typically last for twenty to thirty minutes. Lay preachers are common; they are called by the local church (the church secretary is key here) and, while training is available, most do not seek it and it is not compulsory. Technically any church member may lead communion. Accredited evangelists and youth specialists may be called by the local church or church organisation. The list of core skills expected of Baptist ministers in the document, A Competencebased Approach to Ministerial Training and Development (Paul Goodliff, 2005) draws in part on the Church of England s paper Beginning Public Ministry (ABM Ministry Paper 17, 1998). Both documents specify a teaching role alongside the liturgical and pastoral roles for the ordained minister, and additional to his or her competence in preaching. Goodliff lists, as the second core competency of Baptist ministers, the ability to communicate clearly in public and private settings, including small groups, written material and preaching. Baptist publications for adult Christian education include: 5 Core Values Making Moral Claims Material on human sexuality (unusually, the Baptist Union has been involved in training people to deliver this material locally) 156

157 C.6 The Salvation Army Northern Division The Northern Division of the Salvation Army includes the North East of England. At this regional level it includes departments dealing with youth and children s work, but not with adult education. The work of adult Christian formation is taken to be one of the prime responsibilities of the officers in their local churches. A typical local congregation ( corps or church ) in the Salvation Army would consist of approximately 90% soldiers, the remainder being adherent members. Those seeking to be soldiers undertake a ten week course exploring doctrinal ( What we believe and why ) and practical ( discipline ) issues. This course is entered into without a formal commitment on either side. The current manual used in the course is Chick Yuill s Battle Orders: Salvation Army Soldiership (London: The Salvation Army, third edition, 1997). The weekly sessions include worship and prayer, together with a range of more explicitly educational activities: sharing homework, direct teaching, Bible reading and discussion. Frequently there is also provision for individual responses to questions or exercises, or a group role play. Yuill s text is attractively presented in short sentences and paragraphs, and simple lists; it is free of jargon and helpfully interactive. Salvationist worship in the North East follows a traditional pattern, with some threequarters of church members still attending services twice on a Sunday. Preaching is regarded as the primary forum for presenting ideas and challenges; this is usually (but not universally) the responsibility of a Salvation Army officer. Group work is little developed in many churches, but worship is always regarded as a central Christian learning experience and taken very seriously. Sermons, worship, soldier training and other learning events express the core values of Salvationism, which include a passion for working with the poor and outcast of society. 157

158 C.7 United Reformed Church Northern Synod C.7.a Educational Provision The URC has a strong heritage of educational provision which was rooted in the local community, led by lay people and was often pitched at a high level. But like many churches, the URC has experienced difficulties over recent years in attracting people to adult education programmes unless they are related to specific tasks and ministries. There are, however, exceptions to this general rule, for example the very good response that was experienced when reading groups were set up centred on a particular accessible text. As elsewhere, people were looking for something that was not too academic, or too directly and explicitly about Christian communication: David Peel refers to this as a form of education by stealth. Reference was made in discussion to a particular text that needed a study guide before it was successfully taken up. Some within the URC are wary of formation language, fearing that it may be interpreted as an excuse for socialisation into familiar practices and ways of thinking. It is argued that a more critically reflective form of adult Christian education is needed for the apologetic and dialogical tasks facing the church today. (In many ways those who work with today s children may be better equipped to cope with a questioning secular world.) Training courses for those engaged in children s work had showed the advantage both of a practical and immediate application of their adult learning, and also of widening the scope of Christian learning beyond the spoken or written word, to embrace auditory, visual and tactile experiences, artistic expression and theological play. While the sermon used to be the main medium of adult Christian education in the URC, as elsewhere, since the 1960s it has tended to be reduced in length and less well prepared. In assessing their priorities, ministers today tend to rank preaching and teaching below their pastoral and managerial tasks, despite the fact that ministers are still invited to preach before a congregation before it decides whether to issue a call (this is called Preaching with a View [to becoming the Minister]). C.7.b Training for Learning and Serving TLS is a URC adult education programme that includes national input through written material and tutors on weekend courses, but is taken by local groups of students working with a tutor and aided by a local support network. The two year (10 unit) Foundation Course ( Enriching Faith ) is open access, and covers topics such as exploring spirituality, prophetic church and where is wisdom, through biblical and thematic study. Other courses build on this Foundation Course with more service-oriented courses such as Gateways into Worship, Gateways into Care and Developing Community Experience. It teaches students who are seeking accreditation as lay preachers, or for other ministries, alongside those who are seeking only to enrich their Christian understanding and service. 158

159 David Peel speaks highly of the motivation of students on the programme, and reports their high level of satisfaction with the courses. Is this another possible case study example, perhaps in concert with a study of the Anglican Living Theology Today course? Although it is possible to follow the programme without submitting assessed work, it is also possible to use it to gain accreditation to Certificate or Diploma level, as the programme is validated (currently by the University of Bangor). The full programme can lead to URC Assembly Lay Preacher accreditation; the foundation course serves as one possible route to non-stipendiary or stipendiary ministry. David Peel comments of the TLS that he has never come across a more highly motivated and satisfied group of students. 159

160 C.8 EDF: Possible Case Studies Jeff Astley All-age learning Increasing attention has been paid in recent years to situations in which children and adults engage together in Christian learning experiences. These range from specific, explicitly all age learning or all age worship events sponsored by local churches, to more informal occasional or regular situations where adults, young people and children find themselves together in a situation that facilitates Christian learning. To study this phenomenon across the denominations, it would be necessary to gather information about the variety of contexts for all age learning, and then to look more closely at some of the examples discovered. These might include: both regular and occasional all age/family services of worship; some church membership/confirmation classes conducted with learners of a variety of ages; specific and explicit all age learning events arranged at the local or more regional level; all age Godly Play. There are arguments for and against targeting different age groups in the same learning experience. While some work has been done on the advantages and disadvantages for children of all age learning, there has not been much exploration of the experiences of the adults involved. Living Theology Today The Living Theology Today course has been used in the past four years in the Diocese of Durham as a general EFD ( Education for Discipleship ) course, but also as part of OLM ( Ordained Local Ministry ) training. It is a non-validated, HE level 0 course comprising 22 two-hour weekly sessions, two study days (one on study skills and the other to help students discern a personal vision ), and a residential weekend on Christology. The course is advertised as a blend of the academic and the spiritual, recognising that these are companionable forms of learning and exploring and believing in the journey of faith. NEICE s Ordinary Theology Consultant, Dr Ann Christie, was a participant observer on this course in , and has collected data from the students reflective journals and other sources (including some interviews). She takes a positive view of the value of the course as an introduction to theological study for adult Christians that more than meets its stated objectives. Ann is willing to assist with some further study of the course in , and to work with Jeff Astley in preparing a report. NEICE may be prepared to fund this work, at least partly, within its Ordinary Theology Project. As a piece of formal and explicit EFD, but one that seeks to develop Christian wisdom rather than merely theological cleverness, an in-depth study of this course would appear to fit closely into our Learning and Formation Research programme. 160

161 Ushaw Online The use of internet resources in adult Christian education is, perhaps, a topic worthy of research in its own right. What are the possibilities and the problems? How different a medium is the computer screen by comparison with the printed text? Is some content better adapted to this medium than others? Some of these questions may be discussed a priori, but others are best addressed by focusing on a particular case-study where we can sample the responses of both students and tutors to their experience of online Christian education. The Ushaw Online programme is now quite well established, and I have read a number of appreciative comments within Catholic circles. Might this be an area worthy of a closer empirical study? Relationship between EFD and ministerial education There are obvious overlaps between Education for Discipleship and other forms of adult Christian education, in particular those that seek to form people in the attitudes, values, theories and practices of authorized Christian ministry. Most denominations identify some sort of overlap between the two, but I assume this is something that has developed with more success in certain cases than in others. This case-study would identify a (small) number of examples of educational structures and experiences, drawn from different denominations that are identified by the churches as using the overlap of outcomes between EFD and ministerial education in ways that are creative and valuable for both groups of learners. The research methods employed would depend on the particular nature of the examples to be studied. Adult education audits Helen Savage recently undertook a small-scale study talking to small groups of clergy and lay people from over twenty Newcastle parishes, exploring the EFD/adult learning that had taken place within that parish, what they felt had succeeded and why. She also enquired about ideas for future work in this area. Might it be worthwhile to develop this study into a more focused audit, using both questionnaire and interview studies, participant observation, etc? This research could be targeted at: either selected ( recommended ) local churches of different denominations that seem to be engaged in EFD work of high quality; or a range of examples of similar EFD methods, contexts or objectives, in this case exploring the differences in the underlying intentions, processes or outcomes between different denominations. 161

162 Commitment to place in the process of ministerial formation OLM ( Ordained Local Ministry ) takes place within the context of local commitment to collaborative and contextual ministry. Local is used rather than Parish, to allow for and encourage the possibility of developing clusters of neighbouring churches for the purpose of sharing ministerial vision and practice. It may have different dimensions in the town and the country, and its boundaries may be governed by different factors in different places. It may be more than a benefice, part of a Deanery, or less than a parish, a Local Ecumenical Partnership or a community defined by other than geographical boundaries. Local, then, is a statement about geography, but it is also a statement about ministerial focus, in that OLM arises from, and is established to service, the mission strategy of the church within its understanding of the social realities in any given locality. It is about the equipping of local congregations for their discipleship both within and beyond the confines of the parish. Therefore, at its heart it is both missionary and collaborative in character and operation, demonstrably committed to addressing the life and needs of the local community, and at the same time ready to engage with the issues which impact on local people from a variety of sources beyond as well as inside the local. It offers the church a tangible way of living out the fiat think global, act local. In terms of the nature of such a study, I suppose that a researcher might ask about: (i) (ii) the significance of the locality in an OLM s training: how is this in evidence and to what end; and, equally, how training modules and events equip a person for ministry; and the role and practice of LMGs and the initiatives in learning and formation they have sponsored or enabled. On (i) Jeff Astley can supply names of OLMs, their mentors as well as himself as suitable cases for treatment. On (ii) Judy Hirst should be helpful, having just done reports on the development of Local Ministry in the two dioceses. There are two ways in which such a case study fits into the Learning and Formation trajectory of the Project and contributes to the Phase III focused case studies: (a) (b) how the training of OLMs relates to the locality, and how the Local Ministry Group (LMG) enables the learning and formation of the congregation in those places that have one. Training for Learning and Serving TLS is a programme that includes national input through written material and tutors on weekend courses, but is taken by local groups of students working with a tutor and aided by a local support network. The two year (10 unit) Foundation Course ( Enriching Faith ) is open access, and covers topics such as exploring spirituality, prophetic church and where is wisdom, through biblical and thematic study. Other courses build on this Foundation Course with more service-oriented courses such as Gateways into Worship, Gateways into Care and 162

163 Developing Community Experience. It teaches students who are seeking accreditation as lay preachers, or for other ministries, alongside those who are seeking only to enrich their Christian understanding and service. David Peel speaks highly of the motivation of students on the programme, and reports their high level of satisfaction with the courses. Is this another possible case study example, perhaps in concert with a study of the Anglican Living Theology Today course? Role of Small Groups in Adult Christian Learning All traditions have probably had, at minimum, occasional flirtations with regular crossinterest (i.e. not defined by a specific issue-based focus) small group learning/formation processes, e.g. through Lenten ecumenical groups, parish mission preparation, time-limited parish/congregational renewal processes. In addition, many traditions also have various regular issue-based small group processes operating (e.g. Justice & Peace/Christian Aid, readers etc.) that include an element of formation within them. Some traditions utilise regular small group processes as a core aspect of ecclesial life (e.g. some of the independent churches, fresh expressions etc.). The purpose of this case-study would be: to examine what actually happens in this regard in the various denominations; to examine the ecclesiological assumptions and commitments that this reflects and how this coheres with the formal ecclesiological instincts and commitments of the respective traditions; to examine the outcomes of the various small group processes operative and their effectiveness; to examine what the hindrances to small group processes might be and how these, if appropriate, might be overcome. To gather the information, a survey would be devised and used relative to select parishes/congregations within each tradition. This would be supplemented with select semistructured interviews (needing to be transcribed?). How Traditions Promote the Transition to Adult Faith and Membership All traditions have, to greater and lesser degrees of formality, processes and requirements in relation to receiving new members and then integrating them into the life of the community. Both in terms of process and content this is a rich resource for the study of transmission of identity. The purpose of this case-study would be: to examine what actually happens in this regard in the various denominations; to examine the ecclesiological assumptions and commitments that this reflects and how this coheres with the formal ecclesiological instincts and commitments of the respective traditions; to examine the outcomes of the various processes and, where relevant, programmes operative and their effectiveness; to examine what the hindrances to such processes might be and how these, if appropriate, might be overcome. To gather the information, a survey would be devised and used relative to select parishes/congregations within each tradition. This would be supplemented with select semistructured interviews. Extending Discipleship Exploring Vocation A study of the delivery of the new EDEV programme of adult Christian education within the Methodist Church. 163

164 Home is a Holy Place A study of the implementation of this project, which is designed to encourage a wider view of the spirituality of family life within the Roman Catholic Church. 164

165 Appendix I: Comparative statistics over time and Governance & Strategy definitions Marcus Pound and Geoff Moore Ang. Dur Ang. New AOG RC H&N Meth New. Meth Dar. NBA SA UNC-N-Synod AUTO EVAN Membership % over 3 years NFA per year NFA DECLINE DECLINE NFA STATIC DECLINE DECLINE STATIC STATIC DECLINE Av. Weekly attendance % over 3 years NFA NFA per year NFA NFA STATIC DELINE NFA DECLINE MARKED DECLINE MARKED DECLINE NFA STATIC DECLINE Full-time (ordained) ministers % over 3 years NFA (iv) NFA(v) per year NFA NFA STATIC STATIC NFA STATIC DECLINE STATIC NFA MARKED DECLINE Other ministers/lay P/T Stipend P/T Stipend NFA Perm. Deacons FT Deacons Retired Min Soldiers NSMs P/T % over 3 years NFA per year NFA MARKED INCREASE MARKED DECLINE NFA MARKED INCREASE STATIC MARKED INCREASE STATIC MARKED INCREASE NSM NSM NFA Religious Priests P/T Pres (NSM) Mem in Train CRCW % over 3 years NFA per year NFA MARKED INCREASE MARKED INCREASE NFA STATIC MARKED DECLINE MARKED DECLINE MARKED INCREASE OLM OLM NFA Male relig Other Mins (not meth) Lay Preachers % over 3 years NFA per year NFA MARKED INCREASE MARKED INCREASE NFA STATIC INCREASE MARKED INCREASE Stipend Deacons Stipend Deacons NFA Femal relig Retired Pres % over 3 years NFA per year NFA MARKED INCREASE MARKED INCREASE NFA DECLINE STATIC Readers Total Readers Total NFA Active Local Preacher % over 3 years NFA 14.7 per year NFA 7.4 STATIC DELCLINE NFA MARKED INCREASE Readers admiss Readers admiss NFA Lay & Comm Workers (emplyed) % over 3 years NFA per year NFA 66.7 MARKED DECLINE MARKED INCREASE MARKED INCREASE NFA Financial Position % over 4 years 0.1 (ii) % over 3 years NFA DECLINE Kelv: 15.5 % over 2 years DECLINE DECLINE MARKED SURPLUS 12.3 (iii) 27.5 SURPLUS MARKED DECLINE Kin: 29.7 MARKED SURPLUS MARKED SURPLUS

166 Comparative statistics over time and Governance & Strategy definitions Key For summary purposes Static = +/- 2% or less / year; Surplus / Decline = +/- 2%-4.9% / year; Marked surplus / decline = +/- 5% or more / year Per annum calculations are made over a 3 year period where possible and are shown as simple annual figures rather than compound rates Financial figures are net incoming resources over income NFA: No figures available Notes (i) Note that for Methodist districts the financial figures are small compared with circuit finances (less than 5%) (ii) Note that a four year period has been taken due to significant changes caused by the amalgamation of District Councils' accounts into the Synod accounts (iii) Circuit accounts for 14 out of 16 circuits over 2 years show +6.6%* (iv) P/T or P/T not identified (v) Same figures inputed for 5 consecutive years Statistical Sources: Anglican: Church Statistics, Methodist: Methodist Church Newcastle upon Tyne District, The, District Directory (Newcastle upon Tyne: The Newcastle upon Tyne District of the Methodist Church, 2009), 18-19; Salvation Army: Salvation Army Statistics Office, THQ URC: United Reformed Church handbooks 2006 to

167 Catholic: Catholic Directory 2008 & 2010 NBA: Northern Baptist Handbook 2002/3 to 2008/9 Years from which statistics are taken Ministers: Anglican: ; Catholic: ; Methodist: 2006/7-2009/10; NBA: 2006/7-2008/9; SA: ; URC: 2007/2009 Membership: Anglican: ; Catholic: ; Methodist: ; NBA: ; SA: ; URC: Ave week attendance: Anglican: ; Catholic: ; Methodist: ; NBA: N/A; SA: N/A; URC:

168 Church Anglican Durham Anglican Newcastle Appendix II: Governance & Finance Phase 1 Summary of key indicators Geoff Moore Assemblies of God RC Hexham & Newcastle Autonomous Evangelical Churches Methodist Newcastle Methodist Darlington Northern Baptist Association Salvation Army North URC Northern Synod Membership Decline Decline NFA Static NFA Decline Decline Static Static Decline Attendance Static Decline NFA Decline NFA Marked Decline Full-time (ordained) ministers Other Ministers/Lay Marked Decline NFA Static Decline Static Static NFA Static NFA Decline Static NFA Marked Decline Marked Increase overall Marked Increase overall (P/T stipend: marked decline) NFA Permanent Deacons: Marked Increase NFA F/T Deacons: Static P/T Pres: marked Decline Active Local preachers: Marked Increase Marked Increase lay preachers in Static Marked Increase Financial position at regional level Governance Deficit Deficit NFA Marked surplus Marked surplus Marked surplus Marked surplus Surplus Marked decline Regional Strong Strong Weak Strong n/a Strong Strong Strong Strong Strong Sub-regional Weak Weak n/a Weak n/a Strong Strong n/a n/a n/a Local Strong Strong Moderate Strong Moderate Strong Strong Strong Strong Strong Mission / Marked deficit 168

169 Strategy Regional Moderate Moderate Weak Weak n/a Moderate Moderate Moderate Strong Moderate Sub-regional Weak Weak n/a Weak n/a n/a n/a n/a Local Weak Moderate Moderate Weak Strong Moderate Strong Moderate 169

170 Governance Where does decision making and authority reside? Where are accountability and control exercised? Appendix III: Mapping of all the traditions 1 The Anglican Church Durham Diocese Church Geoff Moore Mission/Strategy Where is mission/strategy proposed, agreed and reflected on? Regional Body DIOCESE DIOCESE Finance Financial decisions (Governance and Strategy) made by highlighted bodies Personal oversight Diocesan and Suffragan Bishops Diocesan and Suffragan Bishops Main sources of funds: Parish Contributions, Archbishops Council Corporate oversight Collegial oversight Diocesan Synod Bishop s Council Bishop s Staff Team Board of Education Board of Finance Diocesan Pastoral Committee Diocesan Synod, but all the above have wide representation with the exception of the Bishop s Staff Team Diocesan Synod Bishop s Council Bishop s Staff Team Board of Education Board of Finance Diocesan Pastoral Committee Council for Ministry Council for Mission Diocesan Synod, but all the above have wide representation with the exception of the Bishop s Staff Team Intermediate Body Deanery Deanery Main expenditure: Resourcing of mission and ministry, mainly directed at Parish level Total income & expenditure (2007): Income 8,685k Expenditure 9,185k Balance sheet total 42,161k of which 91% consists of property Personal oversight Area Dean Area Dean Main sources of funds: n/a Corporate oversight Deanery Synod Deanery Synod Main expenditure: n/a Collegial oversight Deanery Synod Deanery Synod Average income & expenditure Average balance sheet total Local Body PARISH PARISH Personal oversight Parish priest Parish priest Main sources of funds: Voluntary 170

171 contributions from Church members Corporate oversight Parochial Church Council Parochial Church Council Main expenditure: Parish Share, running expenses, charitable giving Collegial oversight Parochial Church Council Parochial Church Council / Shared Ministry Development Teams Average income & expenditure (2006): income 50,796, expenditure 47,352 Average balance sheet total n/a 171

172 Governance Where does decision making and authority reside? Where are accountability and control exercised? 2 The Anglican Church Newcastle Diocese Church Geoff Moore Mission/Strategy Where is mission/strategy proposed, agreed and reflected on? Regional Body DIOCESE DIOCESE Finance Financial decisions (Governance and Strategy) made by highlighted bodies Personal oversight Diocesan and Assistant Bishops Diocesan and Assistant Bishops Main sources of funds: Parish Contributions, Archbishops Council Corporate oversight Diocesan Synod Bishop s Council Education Board Board of Finance Pastoral Committee Diocesan Synod Bishop s Council Education Board Board of Finance Pastoral Committee Main expenditure: Resourcing of mission and ministry, mainly directed at Parish level Collegial oversight Diocesan Synod Diocesan Synod Total income & expenditure (2007): Income 6.0 million Expenditure 6.4 million Balance sheet total 23 million of which 71% consists of property Intermediate Body Deanery Deanery Personal oversight Area Dean Area Dean Main sources of funds: n/a Corporate oversight Deanery Synod Deanery Synod Main expenditure: n/a Collegial oversight Deanery Synod Deanery Synod Average income & expenditure Average balance sheet total Local Body PARISH PARISH Personal oversight Parish priest Parish priest Main sources of funds: Voluntary contributions from Church members Corporate oversight Parochial Church Council Parochial Church Council Main expenditure: Parish Share, running expenses, charitable giving Collegial oversight Parochial Church Council Parochial Church Council / Local Ministry Average income & expenditure (2006): 172

173 Teams income 47.5k, expenditure 48k Average balance sheet total n/a 173

174 Governance Where does decision making and authority reside? Where are accountability and control exercised? 3 Assemblies of God Marcus Pound Mission/Strategy Where is mission/strategy proposed, agreed and reflected on? Finance Financial decisions (Governance and Strategy) made by highlighted bodies Regional Body Assembly Assembly Personal oversight Regional Superintendent Regional Superintendent Main sources of funds: Assemblies contribution Corporate oversight Business Group Regional Superintendent Team Business Group Regional Superintendent Team Collegial oversight Regional Council Regional Council Main expenditure: Resourcing of mission and ministry, church planting. Total income & expenditure (2007): Income 1,064,220 Intermediate Body Clusters (Pastoral) Clusters (Pastoral) Personal oversight Corporate oversight Collegial oversight Local Body 258 Assemblies Assemblies Personal oversight Elders Ministers Elders Ministers Main sources of funds: n/a Main expenditure: n/a Average income & expenditure Average balance sheet total Corporate oversight Leadership team Leadership team Main expenditure: Regional Main sources of funds: Voluntary contributions from Church members Collegial oversight AGM Average income & expenditure (2007): 258 Pentecostal Churches maintain their autonomy and differing churches are organised along different lines. Some employ a leadership team, others are more congregational, others are governed autocratically. 174

175 income 1,064,220/29 = 36,700 per assembly a 175

176 4 Roman Catholic Church: R.C. Diocese of Hexham and Newcastle Marcus Pound Governance Where does decision making and authority reside? Where are accountability and control exercised? Mission/Strategy Where is mission/strategy proposed, agreed and reflected on? Finance Regional Body R.C. Diocese of Hexham and Newcastle R.C. Diocese of Hexham and Newcastle R.C. Diocese of Hexham and Newcastle Personal oversight Bishop/ Bishop s Chair vacant Bishop/ Bishop s Chair vacant Financial Secretary reporting to Bishop and Trustees Corporate oversight * The body exercises both governance and strategy functions Trustees/ Episcopal Council ( Bishop, VG, 5 EVs) Trust Secretary is the Financial Secretary Who seek advice from Committees of experts when needed: Diocesan Finance Committee Remuneration sub committee Investment sub committee Board of Education Council of Priests Council of Laity Council of Religious Diocesan Pastoral Council Committees of various Diocesan Commissions ( most report to or through these committees or directly Trustees/ Episcopal Council ( Bishop, Vicar General ( VG), 5 Episcopal Vicars (EVs) Who seek advice from Committees of experts when needed: Diocesan Finance Committee Remuneration sub committee Investment sub committee Board of Education Council of Priests Council of Laity Council of Religious Diocesan Pastoral Council Committees of various Diocesan Commissions Curial Main sources of funds: Investment Income Parish Levy Rental income from Diocesan Properties Legacies for general purposes Specific fundraised grants Main Curial expenditure: Running costs of curial departments and commissions EG Episcopal Office, Education Service, Safeguarding Commission, Justice and Peace, Youth Service, Marriage and Family Life, Ecumenical, School and University Chaplaincy etc Finance and Administration incl Finance, property, Gift Aid, School Grants Human Resources. 176

177 through an EV or the VG. Occasionally specialist working parties are set up to report back to the Trustees. EG Retired from Office Clergy Working Group comprising members of the Council of priests, a Trustee and relevant Diocesan Officers. Or the Buildings Working Group comprising a Trustee, Financial Secretary, Property manager, Clerk of Works ( most report to or through these committees or directly through an EV or the VG. Occasionally specialist working parties are set up to report back to the Trustees. Support of Clergy without a parish and clergy pension scheme contributions Interest to parishes ( Mutual banking system) National Levies approved by the Bishop s Conference and remitted to the Catholic Trust for England and Wales Total Income average: Approx 1.3M Visitation process helps Trustees as a whole to gain better information directly from parish level Visitation process helps Trustees as a whole to gain better information directly from parish level Total expenditure average Approx 1.3M There are a number of restricted funds eg Priests Training Fund Laity Training Fund Collegial oversight Trustees/Episcopal Council ( All together with parishes form part of the statutory consolidated accounts for the charity and filed with the Charity Commission) Intermediate Body Deaneries Deaneries No intermediate financial body Personal oversight Dean Dean Corporate oversight Deanery Meetings( clergy) Deanery Meetings( clergy) Pastoral Area Councils ( clergy, Pastoral Area Councils ( clergy, religious and religious and lay) lay) 177

178 Cluster meetings Cluster meetings Report through Councils or directly through their Episcopal Vicar to the Board of Trustees Collegial oversight Local Body Parish Parish Parish Personal oversight Parish Priest Parish Priest Main sources of funds: (1) Offerings and donations Corporate oversight Parish priest assisted by Parish Finance Committee( required) Parish Council ( optional) Parish priest assisted by Parish Finance Committee( required) Parish Council ( optional) Parish Convention/ AGM type (2) Property lettings ( 3) Legacies/bequests (4) Gift Aid reclaims (5) Interest on deposits (6) Chaplaincy salaries (7) Specific Fundraising (8) Special collections Main expenditure: Church requisites and services running costs Clergy support allowance, mileage, food and housekeeping Repairs, renewals and building work Levy to Curia Special Collection payments Annual returns of receipts and payments plus other information are returned annually to the Diocese for consolidation and reporting. Collegial oversight Parish priest assisted by Parish Average individual parish income 178

179 Finance Committee( required) Parish Council ( optional) 30K & individual parish expenditure 27K No individual balance sheet for a parish. Figs necessary to provide Charity balance sheet are reported to Finance Office for the statutory Consolidation. 179

180 Governance Where does decision making and authority reside? Where are accountability and control exercised? 5 Autonomous Evangelical Churches Marcus Pound Mission/Strategy Where is mission/strategy proposed, agreed and reflected on? Local Body PARISH PARISH Personal oversight Minister/Senior Leader (King s): Directorship of: Senior Leaders Team Mission & Community Work Worship & Student Ministry Communication and admin. Training & development Worship & Student admin. Minister/Senior Leader Finance Financial decisions (Governance and Strategy) made by highlighted bodies Main sources of funds: Voluntary contributions from Church members Corporate oversight Senior leadership Team Team/Directorate Senior leadership Team Team/Directorate Main expenditure: Cost of Minister, running expenses, charitable giving Collegial oversight Senior leadership Team Team/Directorate Senior leadership Team Team/Directorate Kelvin Average income & expenditure Income: 72,909 Expenditure: 63,578 Total funds: 110,947 King s 180

181 Average income & expenditure Income: 90,872 Expenditure: 80,821 Total funds: 64,

182 6 The Methodist Church Newcastle upon Tyne District Marcus Pound Governance Where does decision making and authority reside? Where are accountability and control exercised? Mission/Strategy Where is mission/strategy proposed, agreed and reflected on? Finance Regional Body District District Personal oversight Chair of the District District Leadership Team Corporate oversight * The body exercises both governance and strategy functions Collegial oversight District Synod (Representative Session lay + ministerial) District Co-ordinating Group* Managing Trustees for District Property Servicing & Resources Team Ecumenical Team* Lay Employment Cttee Probationers Cttee District Complaints Panel Chair of the District Nominating Panel Oversight Group for each District employee (including Chair)* District Synod (Ministerial [presbyteral] Session)* District Co-ordinating Group* Church & Society Team Church Life & Mission Team Ecumenical Team* Stationing Advisory Group Ministerial Appraisal Group District Candidates [for ministry] Cttee Manse Advisory Cttee Oversight Group for each District employee (including Chair)* District Synod (Ministerial [presbyteral] Session)* Main sources of funds: (1) Assessments from the Circuits (2) Grants from the [national] Methodist Church Fund (MCF) (3) Levy on Circuit Advance [capital] Funds (CAF) (4) District Capital Fund income Main expenditure: (1) Assessment paid to MCF (2) Stipends / salaries of 3 district paid officers (this excludes the Chair) (3) Grants to Circuits (4) Expenses of paid & voluntary officers Darlington Total income: 249,083 Expenditure: 176,839 Balance sheet total: 591,808 Newcastle Total income: 138,261 Expenditure: 127,

183 Balance sheet total: 778,689 Intermediate Body CIRCUIT CIRCUIT Personal oversight Superintendent Minister Staff and circuit stewards Main sources of funds: (1) Assessments from the churches Corporate oversight Circuit Meeting Circuit Leadership Team or other committees as constituted locally Collegial oversight Staff Meeting (ministerial + lay staff); Local Preachers Meeting* Staff Meeting (ministerial + lay staff); Local Preachers Meeting* Local Body Local Church Local Church Personal oversight Corporate oversight Minister with pastoral responsibility (deputising for Superintendent) Church Council Local leadership team or other committees as constituted locally* Minister and Church Stewards Local leadership team or other committees as constituted locally* (2) Grants from MCF and District (3) Income from Circuit Advance Fund Main expenditure: (1) Stipends and manses (2) Assessment paid to District Average income & expenditure Average balance sheet total Main sources of funds: (1) Offerings and donations (2) Property lettings Main expenditure: (1) Assessment paid to Circuit Collegial oversight Pastoral Committee* Pastoral Committee* (2) Property maintenance Average income & expenditure Average balance sheet total 183

184 7 The Northern Baptist Association Marcus Pound Governance Where does decision making and authority reside? Where are accountability and control exercised? Mission/Strategy Where is mission/strategy proposed, agreed and reflected on? Regional Body Association Council Association Council Personal oversight Regional Minister: Team Leader Regional Ministers: Team Leader and Mission Enabler Corporate oversight Association Council Resources Group Ministry Group Home Mission Grants Group Collegial oversight Association Team (Informal / Relational Oversight) Ministry Group Association Council Association Staff Team Resources Group Ministry Group Home Mission Grants Group Association Team (Informal / Relational Oversight) Association Council Intermediate Body None None N/A Personal oversight Finance Financial decisions (Governance and Strategy) made by highlighted bodies Main source of funds: Baptist Union Churches only contribute to the Union and not to the Association Main expenditure: Association Staffing Note: The Association does not administer grants to churches, but facilitates a national process. Grants are approved by the Baptist Union, but the Association makes recommendations. Total income 123,337 Expenditure 115,784 Balance sheet total: 7533/ Main sources of funds: 184

185 Corporate oversight Collegial oversight Local Body Local Church Local Church Main expenditure: Average income & expenditure Average balance sheet total Personal oversight Minister Minister Main sources of funds: Congregational Giving Corporate oversight Minister, (Elders where appointed) and Deacons Minister, (Elders where appointed) and Deacons Main expenditure: Support of Ministry, Mission and Buildings. Collegial oversight Church Meeting Church Meeting Average income & expenditure Average balance sheet total 185

186 8 The Salvation Army Northern Division Marcus Pound Regional Body Governance Where does decision making and authority reside? Where are accountability and control exercised? Division Personal oversight Divisional Commander: overall management by regular meetings and chairmanship of divisional boards and councils; responsible for DHQ; Corps and centre staff, all SA personnel within the division. Personal oversight of program activities (2.8.2): Director for Evangelism Director for Social Program Divisional Family Officer Divisional Youth Officer Divisional Community Services Officer Mission/Strategy Where is mission/strategy proposed, agreed and reflected on? Finance Financial decisions (Governance and Strategy) made by highlighted bodies Main sources of funds: Mission Support Resources - DHQ/THQ Corps tithe (10%) Council grants/services e.g. Housing Benefit Legacy (Fundraising is now operated from THQ) 186

187 Corporate oversight Core Council: Divisional Business Board Divisional Strategy Council Divisional Appointments Board Divisional Candidate Board Divisional Youth Advisory Council Divisional Strategy Council Divisional Business Board Main expenditure: Collegial oversight Divisional Advisory Council Total income & expenditure Balance sheet total Intermediate Body N/A N/A Personal oversight N/A N/A Main sources of funds: Corporate oversight N/A N/A Main expenditure: Collegial oversight N/A N/A Average income & expenditure Average balance sheet total Local Body Corps Personal oversight Commanding Officer Main sources of funds: Cartridges Collections Donations Literature Surplus Mission support Legacy Other (funeral fees; hire of halls/sales of donated goods) (Mission Support Resources - DHQ/THQ) Tax refunds 187

188 Corporate oversight Corps council (those who were commissioned members, but not necessarily, soldiers, need to be active member (on basis of monthly meetings) Director of Finance Director for Evangelism Director for Social Program Divisional Family Officer Divisional Youth Officer Divisional Community Services Officer Action Plan (Director for Evangelism) Main expenditure: Officer & Personnel costs Premises Costs Quarters Costs (Council tax, water rates, telephone, repairs) Mission Resources (food, accommodation, travelling funds) Administration Costs Centage Payable Corps Risk Management Collegial oversight Salvationists, needs of the community Income (BED02): 9, Expenditure: 5, Average balance sheet total 188

189 9 The URC Northern Synod Marcus Pound Governance Where does decision making and authority reside? Where are accountability and control exercised? Mission/Strategy Where is mission/strategy proposed, agreed and reflected on? Finance Financial decisions (Governance and Strategy) made by highlighted bodies Regional Body Personal oversight Moderator As left Main sources of funds: Investments Contributions Property Sales Donations Corporate oversight Synod As left Main expenditure: Collegial oversight Sub Groups: Committees and Tasks Groups Total income: 941, 416 Expenditure: 1, 848, 636 Balance sheet total: Intermediate Body Mission Partnerships / Ecumenical Area Personal oversight Ministers / Area President Partnership /Area Officers Main sources of funds: Other income (sale of property) 189

190 Corporate oversight Collegial oversight Local Body Main expenditure: Average income & expenditure Average balance sheet total Personal oversight Minister of Word & Sacrament Elders (inc. Minister) Main sources of funds: Contributions: Corporate oversight Church Meeting As left Main expenditure: Collegial oversight Elders Meeting (inc. Minister) Average income & expenditure Average balance sheet total 190

191 Bibliography Marcus Pound Governance and Finance Anglican Diocese of Durham; Anglican Diocese of Newcastle Annual Report 2006, Durham Diocese. Annual Report 2007, Durham Diocese. Church Representation Rules, 2006, London: Church House Publishing, Church Statistics at a Glance, 2005/6, London: Church House Publishing, Decision Making Review, Diocese of Newcastle, Developing Mission and Ministry in the Deaneries, Diocesan Pastoral Committee, Durham Diocese, April Diocesan Directory for , Durham Diocese. Draft 2006 Parochial Finance Statistics for Durham Diocese, Archbishops Council Durham Attendance Statistics, 2006, Durham of Diocese. Durham DBF Report and Financial Statements, 2007, Durham Diocese. Durham Diocese Statistical Overview, Durham Diocese, March Finance Newcastle 2006, Newcastle Diocese. Growing the Kingdom: Diocesan Structures for Mission and Ministry, Autumn 2006, Durham Diocese. Leading from the Future, Research Paper No. 4, Foundation for Christian Leadership. Local Ministry Scheme, undated, Newcastle Diocese. Membership of Diocesan Synod plus other Boards, Councils and Committees, , Durham Diocese. Memorandum and Articles of Association, Newcastle Diocesan Board of Finance Ltd. Newcastle DBF Financial Statements 2007, Newcastle Diocese. Strand B: Developing Deaneries, 2008, Newcastle Diocese. The Diocesan Programme to 2010, undated, Newcastle Diocese. The Six Priority Development Areas, 2007, Newcastle Diocese. (last accessed 7 July 2008). Newcastle Diocesan Yearbook (last accessed 4/6/08). 191

192 Assemblies of God AoG Northumbria Region Questionnaire (2004). Haymes, Brian The Baptist and Pentecostal Churches, in P. Avis, ed., The Christian Churches: An Introduction to the Major Traditions, (London: SPCK, 2002), pp , f (last accessed 23/09/08). (last accessed 23/09/08). (last accessed 23/09/08). Diocese of Hexham and Newcastle Dogmatic Constitution on the Church: Lumen Gentium (21st Nov, 1964) Cecily Boulding OP, The Roman Catholic Church, in P. Avis, ed., The Christian Church: An Introduction to the Major Tradition, London: SPCK, 2002, pp , The Northern Catholic Calendar: 2008, Diocese of Hexham and Newcastle, p Report and Financial Statement, 31 March 2007, Registered Charity no Newcastle DBF Financial Statements 2007, Diocese of Newcastle. The Case Directory: An annotated list of Evangelisation Resources for the Catholic Communities of England and Wales, 2007, (last accessed 23/09/08) Autonomous Evangelical Financial Statement, 2007, Kelvin Grove Evangelical Free Church. (last accessed 23/09/08) David Hilborn, What is an Evangelical? (last accessed 29/10/2008). Methodists Guidance on the Stationing of Ministers and Deacons in Code of Practice for the Stationing of Presbyters in CPD, What is a District Chair? in Methodist Conference Agenda 2006, London: The Methodist Conference Office, Agenda of the Methodist Conference

193 Agenda of the Methodist Conference and the Minutes of the Annual Conference and Directory, London: Methodist Conference Office, 1992, 1998, 2002, Baker, Frank, The People Called Methodists 3. Polity in Rupert Davies and Gordon Rupp (Eds.), A History of the Methodist Church in Great Britain Vol.1 (London: Epworth Press, 1965). Harrison, A. W. et al., The Methodist Church: Its Origin, Divisions, and Reunion, London: Methodist Publishing House, (last accessed 15/09/08). (last accessed 15/09/08) Large Minutes of the Conference, Synod Handbook and Directory , The Methodist Church Darlington District. Synod Handbook and District Directory , The Methodist Church Newcastle-upon-Tyne District. The Constitutional Practice and Discipline of the Methodist Church, Vol. 2, Peterborough: Methodist Publishing House, (last accessed 4/06/08) Baptists Baptist Union Corporation Guidelines B.9 Baptist Model Trusts for Churches, Salvation Army Alove, , Salvation Army Strategy Document, May Divisional management: A Manual of procedures for Divisional Headquarters, THQ. Hill, Harold, Leadership in the Salvation Army: A Case Study in Clericalism, Milton Keynes: Paternoster, (last accessed 29/06/08). (last accessed 29/06/08). Needham, Phill, Community in Mission: A Salvationist Ecclesiology. The Salvation Army, 1987, e/library-communityinmission.pdf Orders and Regulations for the Salvation Army. London: SA,

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195 Autonomous Evangelical Bartholomew, C., Parry, R., and West, A. (eds.), The Futures of Evangelicalism: Issues and Prospects. Manchester: Inter-Varsity Press, Stackhouse, J. (ed.), Evangelical Ecclesiology: Reality or Illusion, Grand Rapids: Baker Academic, Methodist Called to Love and Praise The Constitutional Practice and Discipline of the Methodist Church, Vol. 2, Peterborough: Methodist Publishing House, The Deed of Union (1932)- The Methodist Churches, in P. Avis (ed.), The Christian Church: An Introduction to the Major Traditions (London: SPCK, 2002), pp What is a District Chair? in Methodist Conference Agenda 2006, London: The Methodist Conference Office, NBA Called to Pastoral Ministry. The Ministry Department, The Baptist Union of Great Britain. Feb Called to be a Youth Specialist. The Ministry Department. The Baptist Union of Great Britain. June Confirming the Call. NBA pamphlet Discerning the Call. NBA pamphlet The Baptist and Pentecostal Churches Brian Haymes, in P. Avis (ed.), The Christian Church: An Introduction to the Major Traditions (London: SPCK, 2002), pp Lay Ministry: preachers and Pastors, NBA pamphlet Local Ministry in the NBA, NBA pamphlet Ministry Matters. NBA pamphlet Ministerial Recognition Rules (28 march 2001) Salvation Army Alove, , Salvation Army Strategy Document, May Hill, Harold, Leadership in the Salvation Army: A Case Study in Clericalism. Paternoster, Orders and Regulations for the Salvation Army, London: SA, Paul, Robert S., The Church in Search of Its Self, Grand Rapids: Eerdmans, Milton Keynes: 195

196 URC-Northern Synod Calvin, Institutes of the Christian Religion, II Making Mission partnership work. Leaflet sent from Synod Mission Executive, Jan 2008 Peel, D. Reformed Theology, Tavistock: United Reformed Church, The reformed Churches in P. Avis (ed.), The Christian Church: An Introduction to the Major Traditions, London: SPCK, 2002, pp United Reform Church Consultation on Eldership, Mission Council, 27 Jan Other Called to be One London: CTE Publications,

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