Month: August 2015

What is ‘missional’? (Paul Roberts)

Paul RobertsPaul Roberts asks what is missional?

The word 'missional', though perhaps more redolent of North American English usage, has been a helpful one in summing up what makes many new forms and fresh expressions of church tick. It names our overriding priority and focuses on the primary challenge facing Christian community in our day. As someone who goes back to the early days of alternative worship communities, it also speaks to me of the primary motivation which gave rise to this kind of new form of church in the first place. It also makes me uncomfortable. This is because I am well-aware of the fact that most alternative worship communities tend to draw their members primarily from those who are already Christian.

The short history of alternative worship in the UK (now approaching its quarter century) has witnessed to a struggle for its own identity – either as a reforming movement, or as a evangelising movement, or as a therapy movement for 'church survivors'. There are those who may wish to argue that alternative worship suffers with too ill-defined a set of agendas to be in the running as a missional mode of church. There are others within alternative worship itself who would find themselves in full agreement, having rejected any missional calling or impulse completely.

Most alternative worship communities tend to draw their members primarily from those who are already Christian

A job move has meant that I have recently had to go through the experience of leaving one such community: Foundation in Bristol, which I had a hand in setting up. This has offered me plenty of opportunity to reflect on my five years, over which Foundation has grown from a handful of people who prayed in a cold candlelit church on a Sunday night, into the church it is today. In what sense was the whole project 'missional'?

If by 'missional' is meant a proven and primary capacity to bring unbelievers to faith and discipleship, then the answer has to be 'no' – although a new group within it has just started, aimed at the 'Alpha market' which may usher in changes here. However, if we broaden the definition to include a group which attracts people who might otherwise be on an exit trajectory from other forms of 'missional church' and which helps them to continue and to grow in the practice and articulation of their Christian faith, then the answer has to be a 'yes'. It has actively sought, often with considerable pain, not to become a therapeutic group for ex-evangelicals (or ex-charismatics). It is real church: a community of disciples committed to Jesus Christ and meeting together for worship, prayer, pastoral care and growing together in faith. But full-on intentional evangelistic work is still on the back foot.

Too often we hear 'missional' being used as if it were distinct from 'pastoral'

This has led me to question the ecclesiology underlying the 'missional'/'non-missional' division. Effective evangelisation is badly needed in the western church. But too often we hear 'missional' being used as if it were distinct from 'pastoral'. The New Testament speaks as much about caring for God's flock as it does about mission. Alan Jamieson's research indicates that where churches fail to care effectively for growing disciples, then mission stalls in a crucial way. (See Alan Jamieson, A Churchless Faith, SPCK, 2002; and Alan Jamieson, Jenny McIntosh, Adrienne Thompson, Church Leavers: faith journeys five years on, SPCK, 2006.)

Growth in Christian discipleship isn't as straightforward as some might lead us to believe. It can be a messy, disturbing experience. My experience has suggested that there is a considerable difference between 'alpha' churches (those effective in evangelising unbelievers), 'beta' churches (those that are effective in helping people negotiate faith-development which may have a disruptive effect on their relationship with their initial church communities) and 'omega' groups (groups which cater for people who are on a trajectory where they will either leave organised Christianity or exist for some very protracted time in a marginal state).

The difference between 'alpha' and 'beta' churches is a real one, though one that should make us all rather uncomfortable, irrespective of which 'kind' of church to which we may currently belong. What I am convinced of is that whilst this distinction remains true, neither church has the right to be 'more missional than thou'.

What happens when leaders move on? (Ailsa Wright)

Ailsa WrightAilsa Wright asks what happens when leaders move on.

I'm currently part of the leadership team in the Anglican Cathedral of Second Life where I go by the name Helene Milena. Running church online seems to make things move even faster than in other forms of fresh expression from what I can tell, presumably because of the sheer pace of change on the internet. Online church is also something that seems to be classed as even more unusual than many other fresh expressions, although I would dispute that. From my point of view, church via a skate-park or in a surfing community seems equally unusual and way outside my experience. I'm sure it all depends on what you are used to.

I've been asked to write a paper for the DDO of Wakefield Diocese who wants to know more about the challenges and opportunities which this ministry in Second Life presents. The matter of leadership succession was one question that came to mind and I have found no information to answer my questions. It seems sensible to ask practitioners to help me out here so that I can learn from what has actually happened.

Fresh Expressions of church seem to start from the vision and enthusiasm of one person or a group of people. It takes vision and drive and persistence to start anything new. But what happens when the original leader(s) feel called to move on? Who takes on the leadership? Each group will have developed in its own particular way. Does a new leader have to have come up through that particular fresh expression in order to understand what makes it tick and so take it forward well? Is it better to have someone one new come in to bring fresh vision?

I know Dave Male moved from The NET. How did that work out? i-church also has experienced a change of leader twice in my time of being a member. It's obvious that nothing can continue with the same leadership for ever. Change happens in both traditional and new groups and is sure to bring out insecurities in the process. What are the opportunities and challenges of leadership succession in a fresh expression?

A spirituality of contemplative activism (Colin Brown)

Colin BrownColin Brown explores a spirituality of contemplative activism.

Last month 23 'fresh expressions pioneers' were on a five-day retreat at Lee Abbey, on the north Devon coast. It was facilitated by me and three others and I'd like to share a bit about it with you.

We put on the advertising that this was:

  • a special, prayerful place to stop for a few days;

  • space to reflect, pray, worship and listen;

  • time to be recharged, refreshed, reinvigorated, encouraged … by giving space and time to God and to yourself.

As we know, Jesus modelled this as he spent time alone with God the Father in prayer, often in isolated places. He seemed to need the space to enable the activity of his ministry – 'time out' with God. Then he passed this on.

In Mark's gospel the disciples are sent out by Jesus two-by-two. On their return they gather around Jesus, eager to tell him all that they've done. His response to them is: 'Come away to a deserted place all by yourselves and rest awhile' (Mark 6.31).

The work of building fresh expressions of church can be demanding, but even Jesus needed time out! How much time out are we giving ourselves?

St Bernhard of Clairvaux – one of the great reformers of the 14th century encouraged his people with these words in a Pentecost sermon:

'If you be wise, you will make yourselves reservoirs rather than channels of God's love – the difference being the channel discharges all its water almost as soon as it is received – and a reservoir waits until it is full to the brim and only gives away what is superfluous – it gives away without loss to itself.

'…we have in the church today many channels, but few reservoirs. We want to give away before we have received, more willing to speak than to listen. Beloved, learn to minister from the overflow and do not desire to be more generous than God … behold how much has to be poured into us that we may venture to pour out, giving of our plentitude, not of our poverty.'

At Lee Abbey it took time for us to begin to change gear … to move into that place of 'being' rather than 'doing'. Many of us are activists, and rightly so because action is a vital part of life, and of ministry. We don't feel called to just sit and pray that God will magically change the world. As St Francis prayed: 'Make me a channel (or reservoir?) of your peace'.

There is a balance to be found between contemplation and action. By 'contemplation' I don't mean navel-gazing, but a rhythm of prayerful awareness of God – of his love, his abiding presence, and the challenge of his gospel. It can and does lead to action – often starting with the one person I can change – me! And then out into a needy world. Could contemplation be a crucial step along the way towards fresh expressions of church? I recommend a Grove booklet by David Runcorn on this subject, entitled The Road to Growth Less Travelled – spiritual paths in a missionary church.

In chapter 5 – 'A Contemplative Spirituality' – Runcorn says this:

'[Contemplation] is not about being quiet rather than active. Contemplative traditions … have close links to the awakening of social conscience and to resistance movements. It is a way of depth and maturing that will help lead people away from a religion of easy answers…'

We don't have to be 'introvert' to go deeper in our faith, or to enjoy the space and silence of God's embrace that is beyond words and human activity. In Myers Briggs terms I am an 'extrovert', yet I have come to value silence and contemplation greatly, especially as a means of listening – to my deeper self, and to God in the midst of my responses to life.

The retreat was a journey for all. Like a super-tanker, it takes time to stop, especially when we're very active. In time the initial struggles gave way to a deeper ease. Much was shared and learned from one another and from God, in a safe and held space. 

Here are reflections from a few of the pioneers, when asked what the retreat had been for them:

  • peace, space and affirmation;

  • an unexpected sense of healing;

  • inspiring, enlightening, relaxing, connected;

  • time to live and breathe again, and a sense of His intimacy with me.

The retreat was not a conference. It was a place with space to be with God. We don't have to go all the way to north Devon to find space and God. It's about finding a rhythm for you and God in daily life.

Evaluating Hope08 (Fritha Wheeler)

Fritha WheelerFritha Wheeler evaluates Hope08.

When I first thought about working for Hope08, quite a few people told me not to bother. It was 2006 and nobody was really sure what this 'Hope 2008' thing was – just that it had some famous Christians attached to it, a bit of hype and a fairly unspecific website. I was told that the concept of unified, holistic, nationwide Christian mission was at best silly, and at worst cynically motivated empire building.

I'm not good at taking advice so I signed up to work for Hope08. I liked the passion of the leadership team and the real efforts they were making to genuinely give their idea away to local churches. I also liked that it was a bit ridiculous and that it could only work if God liked it too.

So we started trudging away – getting churches excited about working together and suggesting ways they could bless their communities. We put together books, gave advice, published yet more websites, went to conferences and made up a framework of 'high points' to help churches access the year of intense mission.

We were a comparatively tiny team attempting to commission the UK to 'do more evangelism, do it together and do it in word and action'. Sometimes it felt like the whole thing was stuck on pause, and sometimes we couldn't handle the number of people signing up. We had no idea what – if anything – was going to happen in 2008. Christmas 2007 was scary.

I've been in shock for the whole of 2008 – we were unprepared for the generosity, beauty, kindness and grit of the church in the UK. We'd had a few ideas of what churches could do, but our feeble bleatings were drowned out by the weight and originality of what happened in that year.

Hope08I couldn't ever sum this all up, but I do know that all over the UK people came to church for the first time because the church had come to them. Cheesy, but true! Simple things worked, like car washing and litter picking. Complicated things like citywide youth outreach weekends also worked. In some places family fun days gave churches roots in their communities, and in other places social action projects flooded Jesus into the places that need him most.

We've published an evaluation with lots of numbers in it. We like it because it's full of encouraging stats, and also because it tells the truth – there are things we could have done better and that future projects probably need to know about. Mainly, though, it's exciting stuff and it seems that Hope church groups aren't stopping here but are carrying on into 09 and beyond!

We had no idea it was going to go as well as it did, but we're glad to have been involved.

Can pioneers water down the gospel? (David Muir)

David MuirDavid Muir asks whether pioneers can water down the gospel.

As an Ordained Pioneer Minister, I am sometimes asked whether gospel truths are being watered down in my pioneer work. People are worried that I may be diluting the challenge of the gospel in order to make it acceptable to the kinds of people I want to reach.

I can only agree that this is a genuine and important concern. Pioneer work involves expressing Christian faith in new and innovative ways, ways that resonate with people in our society and strike a chord in their hearts. It seeks to reformulate Christian truth and Christian lifestyle in order to apply the wisdom and grace of God to a different situation. There is a danger that we are not wise and astute enough to sustain the abiding truth of the gospel as we put new clothes on it. Keeping Christianity true to itself requires constant vigilance.

I think this is a danger that most of us pioneers are very aware of. Precisely because we long for people to embrace the Christian faith, we are tempted to 'soften' the gospel where it sits uncomfortably with people's values and viewpoints. But the danger mustn't deter us from engaging in the process of making the gospel relevant to today's society. An irrelevant gospel is just as untrue to the Faith as a watered down one. Both deprive the gospel of its power.

Christian faith becomes richer as it becomes more diverse

But beyond the danger there is a wonderful thing happening in pioneer work. As the gospel is related to more situations, to more different kinds of people, the truth of God keeps expanding. The wisdom of God is shown to be wise in new and unexpected ways. The grace of God transforms yet another situation, which we had never seen before. Far from being diminished and diluted, Christian faith becomes richer as it becomes more diverse. Christ is shown to be truly the Saviour of the whole world.

A US question to the Church of England (Tom Brackett)

Tom BrackettTom Brackett poses a US question to the Church of England.

My explorations of fresh expressions in Britain have been remarkably encouraging. Normally, my job has me visiting new ministries throughout the Episcopal Church, constantly in search of what I might share as 'learnings' with the larger church. That persistent search for 'learnings' and new insights suits my job title perfectly as Program Officer for Church Planting and Ministry Redevelopment for the Episcopal Church. In short, I am the Episcopal Church's Chief Cheerleader for new ministry development, and I am based in New York.

This visit to the church in Britain has been marked by gracious hospitality and generosity from leaders in the Diocese of Liverpool, Church Army and The Sheffield Centre, Fresh Expressions and local saints in Manchester, Liverpool, London and Sheffield. I am really grateful.

As I prepared for this trip, I surveyed colleagues and advisors for the questions they wish they could ask of ministry leaders here in the Church of England. What emerged as the key question is based on the belief that the CoE has wrestled with the effects of secularisation considerably longer than we have in the States.

'If you'd known 20 years ago what you know now about the church's needed responses to secularisation, what might you have done differently, in anticipation?'

The question goes something like this: 'If you'd known 20 years ago what you know now about the church's needed responses to secularisation, what might you have done differently, in anticipation?' In other words: 'How would you have intentionally prepared faith communities to partner with the work of the Spirit in a rapidly changing world?'

The question is not meant to be heard as: 'What do you wish you had done, back in the day?' as much as: 'How might we (as an institution) prepare our hearts to embrace the new work that the Spirit is longing to engage in us?' I look forward to sharing your responses with our Ministry Innovators back in the States.

With hope, Tom Brackett

Breathe (Jenny Baker)

Jenny Baker introduces Breathe, a resource to engage teenagers with spiritual reflection.

Jenny BakerThirty teenagers jostle into the room, shedding bags and coats, grumbling at being asked to take off their shoes, mocking each other's socks. Some make up their minds that this is boring and a waste of time; some are intrigued and ready to engage; others have 'impress me' written clearly across their faces.

Fifteen minutes later a stillness has settled on the room and they sit engrossed, touching a plasma ball as they think about how they might connect with God, writing the names of significant people in their lives on leaves and adding them to a tree, playing with Mr Potato Head as they think about the labels that they use for other people.

This is Breathe, an installation that enables pupils to explore some of life's big questions. Its ingredients will be over familiar to anyone involved in alternative worship – iPods with words and music to listen to, stations with a focus that encourage questions and wondering, creative activities with an element of surprise that unlock their spirituality.

The difference, perhaps, is that this is not worship and it's taking place in a school, far from any church. And it's happening with young people who just don't normally do still and quiet. One teacher booked Breathe without knowing much about it and when it was set up hurriedly sent for the deputy head to come and help supervise. She expected her class to throw wooden bricks at each other instead of using them to measure out their carbon footprint; she imagined them starting a riot instead of engaging in spiritual reflection. We were all quietly amazed as they passed our expectations.

One boy who had been in trouble with the police and who was on the brink of exclusion wrote movingly afterwards about his mum's experience of faith and how perhaps there was something in it. Another time, at a conference for diocesan officers, we kept Breathe open late so a couple of staff members who worked in the venue and were intrigued by what they had seen could have a go. One wrote: 'Really very inspirational. Didn't ever really take time to think about things and in this relaxing environment really gives you the chance to.'

How can we create more opportunities for creative spirituality for those outside the church?

Resources like Breathe create a space – for questioning, reflection, wondering – and a sense of place – that this is what you do here. (Words coined by Bob Mayo in his work on the spirituality of young people.) It makes the most of the curriculum requirement to learn about and from religion, the potential for a thin place in the otherwise noisy school day; if young people have to do that, why not give them the best of what we have discovered that feeds our souls? The challenge for those of us who maybe take for granted the riches of creative spirituality is how we can create more opportunities like these for those outside the church to participate in.

Each month in Grace we invest time and energy in creating a space for people to encounter God. We've often asked ourselves how we can also do that in other contexts for people who will never come into our building. I'm not sure we've come up with many answers, but we've been inspired by groups like Beyond in Brighton and their beach hut advent calendar. Again, they have used the thin place that Christmas provides and invited people to consider what it's all about.

These stories remind us that God has set eternity in the hearts of people and perhaps all they need is a little nudge and a bit of space to connect with their creator.

What is a pioneer minister? (Hannah Smith)

Hannah Smith asks, what is a pioneer minister?

Hannah SmithIf I had a pound for every person who has asked me what a pioneer minister is, I'd be rich. If I had another pound for every different definition of a pioneer minister that I've heard, I'd probably have enough money to fund the 50 or so training for Ordained Pioneer Ministry in the Church of England.

So what is a pioneer? Well I got selected as one. I am training as an OPM (Ordained Pioneer Minister) at St Mellitus' College, the new college in London which has a particular stream aimed at training pioneers.

I chose the 'pioneer track' as it was suggested to me by my DDO, although I agonised about whether I was 'pioneering enough' or 'too pioneering' for the role, depending on who I spoke to. The selectors at my BAP had some awareness of what being a pioneer might entail, but to be honest, I do not think that they had a clearer idea than I did.

Since starting training, I have been ruminating about the heady mix on the St Mellitus 'pioneer course'. It is a mixed mode course and we have a number of people who seem to have started fresh expressions of church without really knowing what that is; there are people who are interested in inherited church planting (planting traditional forms of church in new areas); and there are people who are off the map pioneers, with experience and theology to back them up. Thrown into the mix are a number of 'parish' ordinands who are sometimes more pioneering than the pioneers themselves.

The boundaries aren't clear and no one really knows what we will be asked to do when we leave.

A pioneer is: 'a person who is among those who first enter or settle a region, thus opening it for occupation and development by others'

There is recognition that different people who have different callings need different training, as, for example, there are different skills needed to plant an inherited church model in comparison with those who are starting a fresh expression with people struggling with addictions.

I think it is important for the first of the Ordained Pioneer Ministers ('pioneering pioneers'!) to remember that the definition of 'pioneer' is 'a person who is among those who first enter or settle a region, thus opening it for occupation and development by others'. This holds two connotations.

Firstly, that we are pioneering what pioneers are, and therefore we will have to take responsibility for the training and experience that we get; that the courses will be written as we do them.

Secondly, we are opening up new areas for the whole church to occupy and develop. This means that pioneers cannot disconnect themselves from the wider church and just 'do their own thing'. It is of vital importance for the pioneers to be constantly training others, lay and ordained people, in how to live lives of mission and reach out to communities of de-churched and non-churched people who need to see the kingdom in their lives.

Is the church in danger of domesticating and institutionalising pioneers? (Dave Male)

Dave Male asks whether the church is in danger of domesticating and institutionalising pioneers.

Dave MaleI thoroughly agreed with everything that Mark Russell wrote on the Share Blog on 2nd January (What a great picture for a caption competition as well, Mark! Any suggestions?) We need more pioneers and evangelists working on the margin and with the gifts and abilities to connect with people way outside the orbit of the church.

I think my fear is that we, as the church, can be in danger of domesticating and institutionalising pioneers, and I say this as someone who is involved in training pioneers. I worry sometimes where the dangerous and radical pioneers are. I hear discussions amongst possible pioneers about job prospects, career opportunities, education possibilities, stipends and pay, housing and pensions, but less of the 'go anywhere, do anything, send me out for the sake of the good news of Jesus' approach … and training institutions can sometimes give the impression that what really matters is the ability to fit in and not rock the boat, while of course getting good marks for your essays.

Two recent experiences have really got me thinking. Firstly, I recently was talking with another leader and we started talking about what you actually need to know in terms of education and training before you can start pioneering. A very interesting conversation ensued during which we reckoned the essential information required was very modest, requiring a month at the most, and further training could be provided as required by the situation and context.

Secondly, I was reading a conversation between two church leaders in America. They were each asked how they would start a church. One talked about raising money, paying leaders, hiring facilities, creating a worship event. The second replied, 'We would drop two people off in the centre of the town and then spend a lot of time in prayer.' Now, that got me thinking…

The language of ‘fresh expressions of church’ may be killing our mission (Steve Hollinghurst)

Steve HollinghurstSteven Hollinghurst asks whether the language of 'fresh expressions of church' is killing our mission.

I think we often underestimate the power of language. The words we choose conjure up images of what we are describing, and sometimes these can have unintended consequences. I am increasingly seeing this happen when people use the phrase 'fresh expressions of church'; indeed, even more so when people talk of their mission as 'creating fresh expressions of church'.

I remain a great supporter of both the analysis and aims of the Mission-Shaped Church report which has led to this kind of language. The problem is that the language has taken on a life of its own that means it is often no longer serving that report's vision; indeed, I think it is often working against it.

The insight of the report that we need fresh expressions of church for a new cross-cultural mission situation remains true, but increasingly the effect of the fresh expressions language is leading to something quite different. People seem to have got into their heads that the need is to 'create a fresh expression of church' and not that they are called to cross-cultural mission which may in time, and sometimes a long time, lead to a fresh expression of church emerging from that mission.

The result of this is that people set up whatever kind of fresh expression they think they ought to run and then go looking for people who might want to join it. Such churches are not in the least bit 'mission-shaped'; they are simply a way of consumer niche marketing existing church to provide a wider range of choices for church shoppers.

They have already had the culture of the 'fresh expression' decided for them in advance by a group of well meaning but culturally different Christians

The categorising of fresh expressions as certain types of church may add to the problem, suggesting they are styles of worship. The likely result is that those attracted will be existing church members, or those who have left church. Such churches cannot enable new Christians from non-churched backgrounds to worship in their own culture when they have already had the culture of the 'fresh expression' decided for them in advance by a group of well meaning but culturally different Christians.

So, my suggestion? Let's stop starting fresh expressions of church and let's start doing the real task of cross-cultural mission in the belief that in time fresh expressions will emerge.