Day: 12 August 2015

On (not) being ordained (Andy Campbell)

Andy CampbellAndy Campbell on (not) being ordained.

I first felt a gentle nudge towards Christian leadership in my late teens. This was quite a surprise to me at the time, as I was barely a Christian and not yet a member of a recognised church community.

In my mid twenties, while on a six month mission trip to South America, I experienced a number of subtle (and some pretty emphatically unsubtle) pointers that seemed to come from God and convinced me of a call to full-time Christian ministry.

When I came back to the UK, almost everyone I spoke to about this sense of call considered that it was to the priesthood that I should go. I was never 100% sure – but then, who in their right mind would be? So I made enquiries and discovered that I should speak to someone with the odd sounding title of Diocesan Director of Ordinands (DDO). I spent a year or so chatting to this lovely man, all the while feeling neither of us quite understood what the other was going on about. I found a job as a pastoral assistant (a sort of ecclesiastical go-fer), and spent a year seeing if the vicar thing might fit. I enjoyed my year, but the DDO and I mutually concluded that neither the church nor I were ready for each other.

So I entered a period of youth work, initially for a national organisation (but half time working for an Anglican church), and then for an Anglican church, and then an Anglican deanery (group of churches). Every time I moved jobs, I explored options outside of the CofE, but each time the only door that seemed to be open was within its gates, and so I remained a coincidental, if conscientious, Anglican.

While working for the deanery, I again felt a significant tug towards ordained ministry. The Church of England had produced a pretty radical and exciting document called Mission-shaped Church that argued for an acceptance and resourcing of broader models of church community and mission. Some of the things they said resonated with areas of mission and community life that I had felt instinctively drawn towards for some time.

I have made the decision to not get ordained – for now it feels like the disadvantages outweigh the advantages

Mission-shaped Church spawned a movement of some significance within the CofE, including the creation of Ordained Pioneer Ministers (OPM). That seemed to fit my sense of spiritual identity and calling, so off I popped to see another DDO.

After what seemed like an eternity, including some time of semi-voluntary work as a pioneer type person for a church, the DDO agreed that I should go forward to the next stage in the discernment process – the Bishops' Advisory Panel (or BAP). This is an intensive weekend, where your every movement is monitored by a sinister team of people. That description may not be entirely accurate. Anyway, against advice I made it clear that any calling I felt was to be an OPM, not a more traditional priest. To my significant surprise, they recommended me for training. They actually seemed quite fond of me.

So I started at a theological college, and have spent the last three years reading for a degree in Contextual Theology. During this time I have also been working as a pioneer type for the same church in East London.

During this time of study and work, and especially the final year, the wrestling with the call to ordained ministry has, if anything, intensified. For mostly utterly forgivable reasons, the institutional structures of the church have struggled to keep up with the theory of the new forms of church. Old habits die hard. Actually, many of those old habits don't need to die – they are still appropriate for a good number of people. Old habits have a tendency to not give new habits all the room they need to flourish.

And so, as my peers were finding curacies and getting ready to start the next stage of their ministry, I wasn't.

There were not many pioneer curacies around, and those that did exist had an awful lot of other stuff to do as well, stuff that I just don't feel called to do, that others can do with significantly more sincerity, authenticity and passion. The sense was that the pioneering element was usually an add-on to the 'actual' job.

I have really tried hard to play the game with integrity. Some have seen my increasing sense of the kind of ministry I feel called to as a stubborn refusal to do 'what everyone else had to do'. But the thought of spending 3-4 years doing a job that brought me little life began to suffocate me. There is a degree of salesmanship in any church ministry, and I just don't believe in the product enough to sell it convincingly.

I know the product works for some; I have seen this evidence with my own eyes. I even have friends for whom it is the only product that helps them. I want them to thrive, and so I want them to have ready access to that product. I'm just not the man to maintain it for them. I have another, similar yet different, model to sell. I believe in it, it works for me, and I have seen it work for others. The problem is that the church is just not ready to have the range of products necessary for my sales technique to work.

And so I have made the decision to not get ordained. For now. Most people I have told are supportive of my decision, some have expressed concern or doubt. I'm trusting God will lead me here. Ordained ministry is still a possibility, but for now it feels like the disadvantages outweigh the advantages. We shall see.

Being a community for the community (Mark Berry)

Mark BerryMark Berry discusses being a community for the community.

Building relationships with different organisations, associated groups and denominational structures can be a challenge at the best of times – whether you are working within a traditional or fresh expression of church.

At safespace, general relationships with our own diocese have been difficult though, thankfully, we have good relations with the bishop, the rural dean and some of the newer staff. We also constantly seek dialogue in order to develop communication, but it isn't easy. We are currently talking with the diocese about mission as community/cultural transformation – not just increasing the size of congregations – and helping shape a conversation about rhythm and rule, connecting spirituality and mission.

One of our main challenges has been centred on finding a workable common language and evaluation criteria. With CMS, these things come more naturally because of the shape and values of the organisation itself. CMS has been a big part of the foundation story of safespace and of the ongoing exploration. It has acted as a sounding board, a critical friend and a resource for mission thinking for us. I suppose the best tool we have for building relationships is generosity; supporting projects and initiatives with which we do not always feel totally comfortable or connected. There also has to be a willingness on our part to try to put aside our own 'baggage' to listen to what is happening elsewhere.

A new development for us is to welcome Abbot Stuart Burns as our monastic visitor. We have begun to explore the possibility of an urban 'Abbey' as a community house, a hub for mission, a studio for creative spirituality and ongoing prayer, a home of radical hospitality and as a resource for mission in Telford and the Lichfield Diocese. As we move forward, exploring new-monasticism and particularly looking at an 'Abbey', we felt we needed to:

  • Hear and learn from the wisdom of the traditional monastic communities and heritage;

  • Get beyond the romanticism and simple practises to deeper understand the values and rhythms of community life and spirituality;

  • Engage with as much connectivity and wisdom as possible if we are not going to either just be 'the latest gimmick' or be constantly reinventing the wheel.

Evaluation cannot be quantitative so it must be qualitative and, most importantly, narrative – telling and sharing stories rather than ticking boxes or filling in numbers

Stuart is also a man of great love and we all need to be surrounded by love and parenting as we make mistakes and do stupid things! We also recognise a language in the values of the monastic communities which feels more apposite and natural to us and is beginning to be helpful in developing wider relationships.

Some people have referred to safespace as a glorified house group. I have no real problem with that as it stands, but the question is, what is the 'glorified' bit? For us we would say it is a deeper reality of communion and mission. We are not simply a Bible study, prayer or small group which is intended to support the existence of a larger group, nor a subdivision of a church; we are a vocational and intentional community of mission.

Our whole focus is on deepening our relationship with each other, with God and with Telford (warts and all). Yes, we do a lot more than your average home group, but it's not all about 'doing' – we are a community which exists for the community.

Interestingly, Willow Creek discussed some of these themes in their 'reveal' report and in some of their resultant re-strategising and developing Table Communities which were:

…designed to be the catalyst for all that God is seeking to do in neighbourhoods and beyond. The Table became the vehicle for doing church in the community rather than bringing the community into a church building … it was a radical concept because in our society sharing a meal has become a lost art … part of the table experience is about intentionally creating an environment – a sacred space.

They identify seven shifts in small group ministry, from:

  1. A program to an environment

  2. Having meetings to building community

  3. Small groups as a church system that delivers church programs to groups practising a lifestyle

  4. Content to process

  5. An optional ministry to an essential practise of the church

  6. Training leaders to training groups

  7. An institutional approach to an incarnational approach

Walter Brueggemann writes that:

Ministry cannot be about maintenance, but it is about gathering, about embrace, about welcoming home all sorts of and conditions of people; home is a place for mother tongue, of basic soul food, of old stories told and treasured, of being at ease, known by name, belonging without qualifying for membership.

So when we do gather we seek to have a very real sense of intimacy, a radical hospitality and a deepening and broadening spirituality – all of which helps to re-focus away from simply gathering to us, to serving and transforming the place in which God has put us.

Our thinking on leadership and evaluation in, and for, mission has shifted as we have journeyed together. Leadership becomes a community activity, where all are involved and everyone's gifts are vital, and evaluation cannot be quantitative so it must be qualitative and, most importantly, narrative – telling and sharing stories rather than ticking boxes or filling in numbers.

Get away to the country? (Sally Gaze)

Sally GazeSally Gaze is getting away to the country.

Lots of people have a very set idea as to what life, or ministry, in the countryside is like – usually people who have never lived or ministered here! Sometimes their image owes more to The Archers than reality, but the fact is that rural contexts are very diverse and the countryside is changing very quickly indeed.

A conference I'm involved in at the beginning of May will explore discipleship in these contexts. Those booking for making and growing disciples in the countryside were asked to let us know a little more about their own settings and the variety is amazing. One minister's parish covers 350 miles and includes ten distinct communities: four islands, five villages accessible by road and one by sea on the mainland. In a classic understatement he says, 'The traditional parish model cannot provide a model of ministry that enables mission and innovation to be developed.'

It's also interesting that there are recognisable differences in what people think of as a rural setting. A lot of places that describe themselves as rural would not be seen as such by others in more remote areas; there are real regional differences being played out against the same backdrop. Many of the 'rural' areas surrounding the London belt for instance would not be seen as such by many working in far flung areas of England, Scotland or Wales. That's fine; we wouldn't say one 'urban' context is exactly the same as another simply because it's urban. The same is true of the countryside.

Rural contexts are very diverse and the countryside is changing very quickly indeed

In a major cultural shift in recent years, many people – whose families have lived and worked in the same rural area for generations – can no longer afford to live there. Instead others move in from the towns; some settle well, but others have a very different approach to life and the area they inhabit. This means there can be several 'villages' within a village as the very different communities live side by side but appear to have very little else in common. The challenge as we minister in these situations is to share the good news of God's love with all of the people in the area, whether they are long-time residents or newcomers.

Some ministers, seeing the unity of the church as being vital to mission, are concerned that the development of fresh expressions of church is something that will lead to further segregation, but I believe diversity is good for unity. It is as we listen to people – and honour their different needs and preferences – that we communicate the love of God.

Rejoicing in the changing landscape (Eunice Attwood)

Eunice AttwoodEunice Attwood rejoices in the changing landscape.

Travelling around the British Methodist Connexion as Vice-President this year has been an absolute privilege and I am deeply heartened by what I have seen. I sense a new openness to the Spirit of God emerging and have witnessed several teams of lay and ordained people who are passionate about sharing the story of God, engaging their faith in new and exciting ways.

In every District I have met people who are putting their faith into action, being salt and light in their communities. I love the Message translation of Matthew 5.13-16: 'Let me tell you why you are here. You're here to be salt-seasoning that brings out the God-flavours of this earth. You're here to be light, bringing out the God-colours in the world.'

For me, the 'God-flavours' and 'God-colours in the world' are the signs of God's kingdom and rule, justice, peace, truth, love, mercy, forgiveness, reconciliation, grace and compassion. Many fresh expressions embody these characteristics – creating an environment where people are accepted, where the truth of someone's life can be shared and held. This is both life-giving and life-affirming.

We all know it is possible to have great ideas and good projects, but the essential ingredient is for God's people to be transformed and renewed by the Spirit of God.

I thank God for all those who are committed to engaging in new ways with people for whom traditional church is something they simply cannot connect with.

I have heard on numerous occasions that Connexion, Districts and Circuits are only willing to resource churches and projects where vision and mission are at the centre

I also rejoice in the changing landscape of our church where we are truly celebrating fresh expressions alongside traditional expressions of church. My prayer is that we continue to be open to God, enabling the Methodist church as a whole to be an instrument of God's kingdom here on earth.

Many of our structures have changed and are seeking to be changed to enable a more flexible, responsive, environment. We are blessed with leaders at all levels of church life who are deeply committed to new ways of working that enable the story of God to flourish amongst us and I have heard on numerous occasions that Connexion, Districts and Circuits are only willing to resource churches and projects where vision and mission are at the centre. As people of God, we need to continue that commitment to discerning ways of opening the doors and windows of some of our churches that the wind of the Spirit may blow in.

Emerging church, inherited problems! (Simon Sutcliffe)

Simon SutcliffeSimon Sutcliffe finds inherited problems in the emerging church.

This is slightly tongue in cheek! But beneath it lurks an uncomfortable truth – if only I could see it properly. What a friend of mine calls the meta-narrative in the mist.

VentureFX Hanley shares a space called The Lounge with other agencies working within the city centre. It used to be a bank and is now kitted out with wood effect flooring, ambient lighting, an open kitchen, leather sofas and tub chairs. A group of us met to discuss how we might develop the space further. We looked at better lighting, better signage, a proper coffee maker, etc, but what was most pressing was to sort out two emerging (but not new) problems.

The first was to do with storage. It is great that the space is getting used more regularly and that is exactly what we want. However, where do the groups keep their stuff? All the usual questions were raised: 'Do they really need that stuff?', 'Can we not share resources and therefore not duplicate the same things in different cupboards?' and 'How can we maximise cupboard space using minimum wall space?' You know the questions.

The second was to do with the general look of the place. It is a lovely space, but without a dedicated cleaner it soon begins to look unloved. Again the same old questions were asked: 'Can we afford a cleaner?', 'Who might volunteer?' and 'Can user groups take more responsibility?' In the end we struck upon a great (yet not entirely new) idea. A Benedictine clean! St Benedict's rule offers a possible spirituality for work whereby work is a means to goodness of life. Benedict's rule is also moderate; a healthy work/life balance is essential and within that balance falls the place of prayer and worship, with monks often seen reciting the Psalter during work. So a group of us decided to pray and clean our way through The Lounge.

What is fascinating for me is how soon we come back to the problems of inherited models of church

What is fascinating (and scary) for me is how soon we come back to the problems of inherited models of church. It felt as if I was on a property committee of old whilst deciding what to do with the space that we now inhabit. I can't help but wonder if there is any escape from those things that used to frustrate me so much and led to me being where I currently am. I know this is about property, and re-read the first line of this post, but most people who are engaging in similar kinds of ministry will often speak of the same frustrations that belong to structure and organisation as well as some theological stuff too. Is this simply what it means to be in organised community with designated space? Or is there another way?

Sustaining pioneer ministry in Poole (Paul Bradbury)

Paul BradburyPaul Bradbury discusses sustaining pioneer ministry in Poole.

Why have we decided to create something called Poole Missional Communities? I guess there are a number of reasons.

Since I started as Pioneer Minister in Poole in September 2008, three projects have emerged that increasingly have lives of their own – even though they share common values. We began Reconnect to draw together a community of people who wanted to live radically and missionally, as well as be intentional about community.

They were challenged to think and pray about how they could be missionaries in different contexts and use their gifts to connect with others. In the process of our listening in the first few months, I talked to people who didn't go to church – but many of them spoke of having an experience of God, of praying and meditating.

I felt it right to get into workplaces in Poole because if we were going to make new connections outside church then the workplace had to be part of it. About six months later, work:space began in the Barclays HQ building. It offers a space for quiet and silence and contemplation in the workplace and it now runs in the RNLI training college as well.

Wild Spirit developed from a kind of one-off pilgrimage with my mates into a weekend camp. This in turn became a series of events over the year aimed at giving men some space and adventure in the wilderness.

Underlying values – in particular, incarnational mission and forming community – are held by all these projects, so we began to wonder how to look after what seemed to be emerging.

Why have we decided to create something called Poole Missional Communities? There are a number of reasons…

Practically speaking, there was also the issue of sustaining the pioneer ministry that had been started. Funding from the diocese was to finish in August 2012 and we set up a working group to look at how to ensure it didn't all end there. It was then decided that we should set up a charity which could raise funds to support the development of the work. This was named to reflect the values that underpinned the work – hence Poole Missional Communities.

However, we very much wanted to remain integrated with Poole Deanery and be part of the life and mission there. Trustees for the charity are drawn from local churches, so there is integration at that level, and many people involved in work:space and Wild Spirit also worship in fellowships and congregations across the area.

We organised an official launch event for Poole Missional Communities (PMC) because we wanted to give the wider church the opportunity to both hear about the work and get involved, either practically or in a more supportive role through prayer or giving.

The charity is being launched today (4th April) at St Mary's, Longfleet, by the leader of the Fresh Expressions team, Bishop Graham Cray, and the event is hosted by the Bishop of Sherborne, Dr Graham Kings. I think this a really good example of the mixed economy at work, with new structures being created to foster new life through the hard work and continued support of the more traditional structures.

I believe that partnership isn't just for the start-up phase but that PMC and the wider church will continue to be a synergy in mission for Poole.

Thoughts, failures and successes (Ben Gardner)

Ben GardnerBen Gardner is having thoughts on failures and successes.

Success is never final; failure is never fatal; it is the courage to continue that counts

Winston Churchill

Winston Churchill is one of my heroes. Despite his 'black dog' days of depression, he never gave up and continued to pursue what he believed was right and what was needed. I'm sure like many of us, Churchill learnt from his mistakes more than he did from his successes.

Leading a fresh expression of church is nothing like leading a nation into battle, but sometimes it can feel like it. There are days when you see growth, numerically and in the depth of relationships, discipleship, and then there are days when you ask yourself, 'What am I doing?'

Six months ago I was leading a fresh expression in the market town of Woodbridge in Suffolk. Named The Lounge, it was based in Costa Coffee. The birth of this church was not planned but a result of the relationships that the local church (St John's Woodbridge) had developed over the years with the Costa staff. The starting point of this church was relationship and listening to our 'non-customers' (those who did not attend a 'traditional' church).

The Lounge was a great success, it developed, people came and the events were of a good quality. However, I started to notice that many of our guests were Christians who were fed up with their traditional churches, desiring a community that seemed less structured and distant from the established church … even though The Lounge was born out of and accountable to a 'traditional' church. I also began to recognise that all the events and key relationships with The Lounge community and Costa staff orbited around me and the people I knew.

Leading a fresh expression of church is nothing like leading a nation into battle, but sometimes it can feel like it

Towards the end of my time in Woodbridge this became a fundamental problem … who was I going to pass the baton to? Who would continue the discussions, events and aid the discipleship of those that were beginning the journey with God and his church? Questions which all church leaders should ask themselves at the beginning of their ministry!

My obvious failure was the lack of investment that I placed in building a team from the beginning and to recognise that The Lounge was not engaging with the people that we had originally started it for. However, due to the great church that I was connected to, namely St John's, The Lounge continues to grow and develop as others have taken on that baton since I left. An Alpha course is now running at Costa and some of the staff are taking part – wonderful stuff, but the story could so easily have taken a very different turn.

Building a team and sharing ministry is essential when taking on a new church, ministry, a small group, etc. Jesus calls all of us to make disciples of all nations (Matthew 28.19). We are called to 'go' out in community, not on our own. My failure was to build team to help me listen to those we were reaching.

Winston Churchill could not have led this nation to victory if it wasn't for those around him and those that he shared leadership with.

Who is on your team? Have you thought about inviting others into leadership? Are you willing to let go and give others a chance at leading, hosting, teaching and contributing new ideas?

Why approving women bishops is important for fresh expressions (David Muir)

David MuirDavid Muir explains why approving women bishops is important for fresh expressions.

I have just come back from a 'Sacred Synod' in our diocese, as part of the national process of deliberation about the ordination of women to the episcopate. I almost didn't go because it's the kind of occasion that feels a million miles from pioneer work with the unchurched. But actually the outcome will speak volumes about what we think Christianity is all about, and how God relates to our world.

That's because the issue of whether we should have women as bishops is not really about how God sees women, or about how God sees the role of 'overseers' of his people. It's about how God relates to human beings at all. And the answer, clear in the pages of Holy Scripture, is that it's by exercising enormous grace.

Whether it's Abraham, clearly at ease with the idea of sacrificing a son, or conquering peoples slaughtering civilians to clear the area of idolatry, or a society's acceptance of slavery, or the low place of women in the life and leadership of a community, God graciously relates to humanity, even draws them into his purposes in the world, without thereby condoning every social, moral or political attitude they have.

So we get communities of faith which in key ways do reflect his character but which were never perfect, not even in their perception of perfection, not even when their life is recorded in Holy Scripture. Their life cannot be a prescriptive pattern for ours.

How does God relate to a society which has championed the rights of women and drawn them into the highest leadership?

God is forming communities of faith within 21st Century British society. He calls those communities to be different, in ways that reflect and reveal his holy character within our particular human cultural setting. But he does not call us to be the same as the peoples he has related to before, as if they were entirely shaped into his will already. If we copy our forefathers in that kind of way, we become merely a people apart, separated from society around in a kind of time warp, a culture trap, with distinctives that for that very reason fail to reveal the heart and character of God in our particular setting.

This is vital for fresh expressions of church. How does God relate to a society which has championed the rights of women and drawn them into the highest leadership? How God revealed himself within societies that kept women out of high office, both in society and in the church, is not the point. The point is: what will best reveal the holy character of God in our setting? If Christians involved in fresh expressions of church don't really get this, then whatever we do on the ground is just window-dressing for culture-warp Christianity that does not understand the depth of grace that is revealed to us in Holy Scripture.

Order of Companionable Priest (Gordon Banks)

Gordon BanksGordon Banks wonders why we don't have an Order of Companionable Priest.

During my early days of public ministry as a Community Evangelist I led a house group in a set of studies over six weeks. At the end of our journey we thought it would be good to end with a social and the Eucharist. Up until this point the priest had left it all to me whilst giving it his full support.

However to enable us to celebrate the Eucharist he needed to become involved in order to celebrate. Being moderately catholic he came and wore cassock and stole and led us through a simple Eucharist in the home where we had been meeting.

For me it was one of those seminal moments as I realised that we had not drafted in the vicar to 'do the magic' but as a priest in the Church of God he reminded us as a gathering that we belonged to the One, Holy and Catholic Church. We, as a small intimate group, were not the church but a part of it, with the priest coming amongst us – particularly, I would dare to suggest, as he was robed – symbolically helping to put our 'study and journey' into a bigger context.

Historically of course lay communities of sisters and nuns would have had a male priest come amongst them in order to offer Eucharistic ministry. Not wanting to get into the debate of male or female priest I think the important point is that a priest is a visible reminder of the One, Holy and Catholic Church. An ordained priest is not geographically or specifically located in one place or amongst only one community.

Perhaps where we might have gone astray is in thinking that priesthood, at least in Anglican terms of reference, most often is axiomatically equated with leadership. John Tiller's sadly neglected report, A Strategy for the Church's Ministry (CIO Publishing, 1983), would have gone a long way to help us consider this concept.

If we had an Order of Companionable Priest, they could walk alongside the fresh expression offering a sacramental ministry as and when it was felt appropriate by the emerging community

There are those who argue that a church can only become church as and when it celebrates the sacraments. For the Church of England this requires an ordained priest. Therefore what does this say about lay-led fresh expressions of church? That the lay leader can only take them so far down to the road to being recognised as church?

However if we had an Order of Companionable Priest, they could walk alongside the fresh expression offering a sacramental ministry as and when it was felt appropriate by the emerging community. Apart from having a role alongside fresh expressions, a Companionable Priest could be available to cover vacancies or to walk alongside another priest who might be having a tough time and who for that moment needs a 'Barnabas'.

Having a Companionable Priest honours lay leadership and also serves to remind the emerging community that it is part of the One, Holy and Catholic Church.

Liturgy: how not to compromise our ‘messiness’ (Lucy Moore)

Lucy MooreLucy Moore wonders how to incorporate liturgy without compromising messiness.

The question of appropriate liturgies, usually for a proposed Messy Communion, often comes up at training days for Messy Church.

There's a divided reaction. The Anglicans take on a hunted air, while those of other denominations just look smug or slightly baffled that such a question should be any sort of a problem. I was chewing floorboards at the question raised at General Synod about Messy Church, which was not along the lines of 'How can we encourage and equip churches in this growth area?', but 'Has the Liturgical Commission considered whether it should produce guidelines or materials which would enable those leading Messy Church events to bring the worship into line with the principles behind Common Worship?'

Cue weeping and gnashing of teeth.

The answer given suggested that as the Liturgical Commission was in touch with Messy Church, it was fine not to make us compromise our messiness. I did get in touch with the Liturgical Commission some years ago to see if there could be permission to try out different communion liturgies. It was then that I (a lifelong Anglican) learned that what makes Anglicans Anglican is our liturgy: a revelation to me.

Here is an opportunity to grow liturgies appropriate and meaningful to the new congregation

Liturgy means 'the people's work'. Its roots are linked to the words for 'public service'. When a bishop recently led a Messy Church confirmation service, it caused the diocese to see that this different congregation needs a different form of liturgy from one eminently suitable for services in cathedrals. The church then has a choice: either she decrees that the new form of church has got it wrong in its attitude to church behaviour and must learn to conform to existing liturgies on formal occasions at least (or do without them altogether 'until it learns some manners'), or she sees an opportunity to grow liturgies appropriate and meaningful to the new congregation.

This does not entail dumbing anything down. It involves reimagining what liturgy can do at its best: providing 'portable poetry' that seeps out at home, at school and at work, in our contented bathtime warblings and our arrow prayers of despair – the articulation of porous grace osmosing from the gathered church into everyday life to make a difference to whole communities.

It might also mean encouraging local churches to recognise the best liturgy for their own idiosyncratic congregation. In other words, become a resource rather than a requirement. This is the sort of liturgy I could get excited about.