Weekly Bible Reflection

A new series of Reflections on Matthew's Gospel.

Now available....

The Importance of Reflection

The first task of my role with the Diocese of Bath & Wells in 2004 was to seek out 'fresh expressions' of church and to spread the stories around.

The individual stories were published in 2005, but I also found myself reflecting on the process. The initial visits had been to places suggested by the Archdeacons and nothing very radical has emerged. But what I had found was churches that were being active in many ways within their communities, responding to people and situations. So wherein lay their success?

It was abundantly clear that the groups of people I had met in the first six encounters were people who spent time reflecting on the society in which they were set, the issues which were being encountered, and the way in which the church might engage. To the New Way network, that will not be a surprise for we understand and we teach the importance of following the Pastoral Cycle.

The result of following that process repeatedly - making it the basis for all Ministry or Leadership Team meetings, for Church Councils and for discussion groups - is a church which knows its context, knows its people, and can make wise decisions either with the long-term in view or at short notice in response to urgent needs.

Stephen Rymer

Go to top

Mutual Ministry

Whilst working in the Anglican Diocese of Tasmania, I was privileged to see the enormous capacity of Christians to engage in mutual ministry: to be the church in the fullest sense of the word without an incumbent, and flourish.

In a number of Anglican dioceses around the world, the inherited pattern of church life has seriously foundered, seemingly for lack of money or clergy resources.

Many small ageing congregations, unable to sustain the 'parish system', have had to close, or amalgamate and then close.

The demise continues to this day and is widespread especially in rural communities, mining towns and in poorer urban communities. In the past, the continued existence of these small congregations had often been dependent on the willingness and capacity of the wider church to provide subsidy. When the subsidy dried up, they began to close.

Prior to closure, a frequent response to the dilemma was to amalgamate parishes, with more and more congregations being drawn together into larger units in order to raise the funds needed to keep a full time paid 'minister' in post. However, when this 'solution' failed to stem the tide of decline people began to ask some deeper questions about the way of being church. Perhaps the small churches were not at fault, but rather the Anglican systems of 'ministry delivery' and 'church governance'.

In the 1960s and 1970s some creative responses emerged on the 'edge' of the Anglican world in the far-flung reaches of Alaska, Northern Michigan and Nevada. People searched the Scriptures afresh and revisited the writings of several neglected figures of past and recent church history. The outcome:

mutual ministry, which is about the recovery of the biblical vision of the mutual ministry of all the baptised and the shaping of church as a ministering community which reflects the life of the Trinity.

Mutual ministry is founded on the belief that all the gifts needed to be the church, no matter how small the church, are present in any community open to the creative dynamic of the Holy Spirit.

For four years, I worked with six Tasmanian congregations developing a core team of leaders whose task was to help develop the ministry of all the baptised. Essentially, these ministry support teams as they are called became intensive learning communities focused on the development of ministry in the life of the church (internally) and in the mission of the church to the world

All the familiar elements found in the development of small Christian communities were present. Together, we learned how to build community. We used the pastoral cycle as we focused on the issues that presented themselves week by week in the life of the congregations and in people's daily lives in the wider community. Biblical reflection was focused on these concerns: always very practical and down to earth. And we discovered that the Spirit of God always provides the gifts needed whatever the given situation.

People's gifts were identified, called forth from the congregation and used. A whole variety of gifts emerged according to the particular needs in each context. Some were good at hospitality, others were community builders, some were encouragers, others could gently rebuke, some were systematic thinkers, others were creative, artistic and good with their hands. From the youngest to the oldest, the gifts emerged.

At a more 'public' level, some were called to be administrators, evangelists, community theologians and teachers. Others were called to minister as deacons and presbyters (priests); not as a distinct class separate from the laity but as particular manifestations of the ministry of the laity.

The task of the presbyter is to remind the community of its calling as a priesthood of believers to a reconciling, gathering, teaching and blessing ministry in the stream of everyday life.

The task of the deacon is to remind the community of its calling to mission and servant ministry in the world.

Training and formation for these ministries was not undertaken separately or at a distance but through the formation of the whole church as a local learning community. People were given some basic training for a period of months and, once satisfied that all was in place and ready to go, the bishop commissioned the whole church for mutual ministry and ordained the priests and deacons. Essentially, people were commissioned and ordained first and then trained in a way similar to that of apprentices.

These congregations are never left without diocesan support. They are served by 'seminary' trained clergy, either stipendiary or self-supporting, who function as itinerant ministry developers. Enablers usually serve up to five parishes, often great distances apart. They function as mentors and as midwives of the ministry of others. They journey alongside as companions of the community and although they share responsibility, the power to decide and run the church remains firmly with the people in the local context.

I really believe that the mutual ministry I was privileged to experience in Tasmania, and witness in New Zealand were glimpses of the future church. I was excited; I was challenged and my whole perspective on church changed. From a position of considerable doubt that anything radical and future-oriented could possibly emerge from within the institution of the Anglican church I came to see that things seemingly impossible are possible, and that which is cast down can be raised up into a whole new dimension of life!

And I firmly believe that mutual ministry is so aligned with what New Way stands for that we can embrace it as part of our agenda and gift to the wider church.

If you want to read in depth about mutual ministry - otherwise known as total ministry, ministering community, ministry of the baptised and local shared ministry - then I would highly recommend

Kevin L Thew Forrester's book, I have called you friends, Church Publishing 2003, New York and available through New Way (see Publications).

A Conversation with Holy Chaos: Creating Church, Seven families at a Time

In a time of fast-paced multiple stresses on families, we have found a way to support families and create church. Seven years ago, we started our Intergenerational Faith Community called 'Holy Chaos', a name that captures the holiness and mayhem of many of our gatherings. Ranging in age from 7 to 52, we have been meeting about twice a month. Here are some of our stories:

One of the mothers in the group, Nancy, spoke for most of us when she said, "The best thing about Holy Chaos is the friendships, the feeling of family, and knowing that these folks are praying for my family."

A father, Gene, added, "I like the relationships with other families who share our values and beliefs. This is at many different levels, for our kids get to be around other adults and kids. Its like having extended family, only better, since they are all here because they want to be."

Another dad, Steve, expanded, "I love the role modelling we do for our children. One of our kids' favourite parts is the discussion - when they get to watch and participate in adult level questions."

Like the adults, the children enjoy the relationships they have made.

Noah, age 10, said, "The best thing about Holy Chaos is the friendships I've made and hanging out with those people."

Marie, age 10, is happy to report, "Our group is much closer after a few years: I now call the others 'friends' rather than members of my church group."

Even the teens agree.

Lisa. age 16, added, "The best thing about the group is being with the people and doing stuff together."

The close level of relationships can be transforming.

For Sarah, age 11, "I feel my shyness is leaving." For Nancy, "I have come to trust that God has a plan, and whatever that plan is, things will work out."

Steve described, "Holy Chaos is like a faith pump that fills me up when my faith is deflated from time to time."

For Caitlin, age 15, "I never felt alone, when I really needed it." She added. "I am now deeper, more connected to God. as if He is right behind me all around me."

The group gatherings have been as diverse as the families that create and facilitate them. Some are general topics like scripture, stewardship, social justice: God in nature, in work or in family life. They have focused on Jesus - the beatitudes, the parables, and His miracles. Some are teachings of the church or church history: saints, Pentecost, the apostles, the early church, the crusades and the inquisition, and angels. We have learned about other forms of Christianity and other world faiths, and discussed difficult issues like death, evil, or issues in the church. We also have adult-only gatherings on topics like the war in Iraq, or how Catholicism influences our vote.

Some gatherings explored forms of prayer, such as the start of school blessing, the rosary, meditation and Stations of the Cross or Stations of the Resurrection. We have numerous service activities each year, such as a walk to raise money for Spinal Muscular Atrophy, litter pick ups, Christmas carol singing, collecting toiletries or making sleeping bags for the homeless, Heifer Project International, and working for Christmas in April. And each year we prepare for and celebrate the sacramental life of our members, including first Eucharists, first Reconciliations, Confirmations, and even a marriage.

Nancy said, "I remember being quite moved by the story of Mother Theresa's life. I also remember our adult discussion about the sex scandal. We all sat around Amy's dining room table and some of the older teens joined us." Sarah remembers being surprised during a gathering on 'the masks we wear,' to learn people can be different on the inside from the outside. Matt was touched by the healing he felt in a park 'nature' experience that ended in decorating butterfly banners. Others have been moved by the connectedness of the group during personal crises.

For some, the gatherings can be a safe place to bring doubts.

Even one of the non-Catholic fathers, Matt, feels the group is a place he can explain his philosophy,

Ian, age 13, can express that he doesn't believe in God - and that Jesus and the early Christians have all been made up - and have other adults share how they struggled with the similar questions at one point in their lives.

This honesty in questioning can have profound results.

As Matt described, "I understand people's relationship with their faith better."

And Steve, a father, said, "I became a Catholic in large measure due to the love and support I received through friends in Holy Chaos. Before my conversion, Holy Chaos helped me to see that the Church is made up of real people just like me; it was not just a hollow institution."

As Marie, age 10, explained, "My faith has become clearer because many of my questions have been answered through the people. One of the most meaningful sessions for me was on death. Before this session, I was very afraid of dying and what would happen to me. Things have become more clearer to me. I feel more comfortable with dying and going to heaven."

That session also had a deep effect on Matthias, age 12. "We talked about purgatory, hell, heaven. Are we afraid of death? Should we be or not? What is out there? - all the questions that used to keep me up at night."

And answering those faith questions has a ripple effect.

As Kelsey, age 18 explained, "I will remember how much I learned and being able to open up with each other. I feel like I have a better understanding of my faith than others who take the 'normal classes'. It has helped shape my opinions, as I hear other's opinions on controversial topics like the role of women in the church and the death penalty, it has helped me become more willing to talk about faith issues, both inside and outside of the group, with my schoolmates."

Sarah added, "You learn not to be all about yourself. You have to be part of the bigger world."

When we started Holy Chaos seven years ago. we did not really know what we were doing. But we knew what we wanted for our families; and we knew that it included coming together, having fun, and learning about our faith together. So we just jumped in, invited some other families, and tried one gathering - creating our group as we went along. The best teacher is experience followed by evaluation.