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The Mission Practices of New Church Congregations in Manchester City Centre The mission practices of new church congregations in Manchester city centre Item Type Thesis or dissertation Authors Edson, John B. Citation Edson, B. (2006). An exploration into the missiology of the emerging church in the UK through the narrative of Sanctus1”. International Journal for the Study of the Christian Church: The Emerging Church, 6(1), 24-37.; Edson, B. (2008). The emerging church at the centre of the city. In P. Ballard (Ed.), The Church at the centre of the city (pp. 126-139). Peterborough: Epworth. Publisher University of Chester Download date 27/09/2021 20:26:59 Link to Item http://hdl.handle.net/10034/314922 This work has been submitted to ChesterRep – the University of Chester’s online research repository http://chesterrep.openrepository.com Author(s): John Benedict Edson Title: The mission practices of new church congregations in Manchester city centre Date: October 2013 Originally published as: University of Liverpool MPhil thesis Example citation: Crowder, M. (2013). The mission practices of new church congregations in Manchester city centre. (Unpublished doctoral dissertation). University of Liverpool, United Kingdom. Version of item: Submitted version Available at: http://hdl.handle.net/10034/314922 The Mission Practices of New Church Congregations in Manchester City Centre Thesis submitted in accordance with the requirements of the University of Liverpool for the degree of Master of Philosophy by John Benedict Edson October 2013 Table of Contents Abstract 4 Declarations 5 Abbreviations 6 Nature of Study 7 Chapter 1: Mission in a New Paradigm 8 Conclusions on Mission Section 1.2 16 Chapter 2: Sociological Context 18 Contemporary British Society Section 2.1 18 Manchester, Manchester So Much to Answer for Section 2.2 19 Market Street and Globalisation Section 2.3 22 Canal Street - Linear History and Metanarratives Section 2.4 26 Central Station - The Network Society Section 2.5 29 St Ann’s Church - Religion in Contemporary Society Section 2.6 35 Conclusions Section 2.7 48 Chapter 3: Methodology 49 Practical Theology Section 3.1 49 Method and Methodology Section 3.2 54 Congregational Studies Section 3.3 55 Research Practice Section 3.4 68 Role, Recording, Managing and Analysing the Data Section 3.5 74 Chapter 4: King’s Church 79 Making Jesus Famous! Section 4.1 79 History Section 4.2 88 The ‘Truths’ Section 4.3 95 Mission Practices and a Bounded Missiology Section 4.4 100 Bounded Ecclesiology Section 4.5 102 Bounded Pneumatology Section 4.6 106 Bounded Eschatology Section 4.7 112 Bounded Mission Practices Section 4.8 114 Conclusions Section 4.9 116 Chapter 5: Sanctus1 118 The Emerging Church Section 5.1 118 The First Emerging Church Section 5.2 127 Core Practices of the Emerging Church Section 5.3 133 The Mission Practices of Sanctus1 Section 5.4 144 2 Marks of Mission and Dialogical Spaces Section 5.5 149 The Mission Practices of the Centred Set Section 5.6 151 Conclusions Section 5.7 159 Chapter 6: Conclusions 161 Conclusions on the Mission Practices Section 6.1 162 Conclusion 1: Contextual Missiology Section 6.2 162 Conclusion 2: Engagement between Poiesis, Praxis Section 6.3 170 and Theoria Conclusion 3: Community Section 6.4 176 Conclusions: Contextualised Mission Practices Section 6.5 181 Final Comments Section 6.6 182 Bibliography 184 Appendices: Appendix A Sanctus1 Values 196 3 Abstract The Mission Practices of New Church Congregations in Manchester City Centre John Benedict Edson Religious practices, which are increasingly being perceived as the bearers of the religious tradition, reflect and then shape the theology of the tradition of which they are a part. This thesis examines the mission practices of two different, yet growing, church congregations in Manchester city centre by asking what can be learnt from their practices in mission. Throughout the thesis different missiological themes and mission practices emerge from the two congregations as a response to the same postmodern, urban space of Manchester city centre. This difference, in themes and practices, is particularly notable regarding bounded and centred practices and the prioritisation of poiesis, theoria and praxis. In King’s Church, the first congregation researched, the notion of boundedness is identified as the most significant factor in their identity. This is reflected in their mission practices, which are shaped by their bounded ecclesiology, eschatology and pneumatology. It is from this boundedness that an eschatological ecclesiology becomes apparent and boundary crossing mission practices develop. This eschatological ecclesiology prioritises theoria, and hence their mission practices prioritise theoria above praxis and poiesis. In contrast, centred mission practices are identified in the second congregation, Sanctus1. Their synthetic approach to the city centre is dialogical and hence the ecclesiology and mission practices that develop are shaped by both the culture of the city centre and their religious tradition. Alongside the centeredness of their mission practices, a prioritisation of poiesis can be discerned as mission is approached in an innovative and oblique way. 4 Declaration This work is original and has not been submitted previously in support of an application for another degree or qualification of this or any other university or institute of learning. Signed: Date: This thesis contains 60,609 words. 5 Abbreviations CMI: Covenant Ministries International IRA: Irish Republican Army NOS: Nine O’clock Service R1: Restorationism 1 R2: Restorationism 2 UK: United Kingdom USA: United States of America 6 Nature of Study This is a study into the mission practices of two different church congregations in Manchester city centre. The two congregations are King’s Church, Manchester – a restorationist church – and Sanctus1 – a fresh expression of church, or an emerging church. The research can be located within the discipline of practical theology and in particular the field of congregational studies. I use an ethnographic research method as I seek to answer my central question: ‘What can be learnt from the mission practices of new church congregations in Manchester city centre?’ To enable a fuller answer to this question, where the subtle nuances in mission practices are recognised and engaged with, I approach both congregations through four sub-questions, which enable me to achieve the theoretical saturation that the research methodology seeks. The ethnographic research is supported by a study into the background of both congregations and into the wider narrative and theology of the movements with which they are associated. Following the ethnographic research, conclusions are drawn from the mission practices of the individual congregations. Finally, the mission practices of both congregations are compared through the four sub-questions, which enables significant commonalities and differences to be identified and further conclusions drawn. 7 Chapter 1: Mission in a New Paradigm Bosch’s (1991) seminal work, Transforming Mission, uses Kung’s (1984, 25) six major paradigms in Christian history as its framework. The six paradigms are: 1: The apocalyptic paradigm of primitive Christianity 2: The Hellenistic paradigm of the patristic period 3: The medieval Roman Catholic paradigm 4: The Protestant (Reformation) paradigm 5: The modern enlightenment paradigm 6: The emerging ecumenical paradigm (Bosch, 1991, 182-83). It is with the emerging ecumenical paradigm that the two congregations researched, King’s Church and Sanctus1, were established. The transition from a modern enlightenment paradigm to an emerging ecumenical paradigm is one that Kung (1984) suggests began after the First World War and is still continuing. The transcripts and membership details of the 1910 Edinburgh World Missionary Conference, presided over by John Mott (a Methodist layperson who was the secretary of the Student Volunteer Movement for Missions), highlight that they were very much part of the modern enlightenment paradigm. Mott concluded the conference with a call to action, using the following words: It is indeed the decisive hour of Christian Mission… Let each Christian so revolve and so act that if a sufficient number of others do likewise, all men before this generation passes away may have an adequate opportunity to know of Christ (Mott, 1910, 239). These are important words on the cusp of a paradigm change to the emerging ecumenical model. The triumphalist words of Mott represent the prevailing soteriological understanding of mission in the nineteenth and early twentieth centuries, yet perhaps what is most striking about Mott’s rhetoric is his confidence that all people will have heard about Christ before the 8 generation has passed away. Just four years later, Europe was plunged into the First World War, and gradually, as time progressed, the confidence that marked those early years of the century drained away. As a result, the ecumenical paradigm emerged and it is to the understanding of mission in this paradigm that our attention now turns. Until the 1950s, the practice of mission within the Christian religion had a fairly circumscribed meaning (Bosch, 1991, 1), in that it referred to the sending of missionaries to a new territory and the activities that those missionaries undertook. The agency that sent the missionaries was the ‘mission agency’ and they were sent to the ‘mission field’ (meaning the entire non-Christian world). However, since that time the word “mission” has adopted a plethora of different meanings, in part depending on the context within which it is used and who is using it. In 1984, in an attempt to bring clarity to discussions regarding the nature of mission in the emerging ecumenical paradigm, the Anglican Consultative Council formulated the ‘Five Marks of Mission’. The five marks are: 1: To proclaim the Good News of the Kingdom 2: To teach, baptise and nurture new believers 3: To respond to human need by loving service 4: To seek to transform unjust structures of society 5: To strive to safeguard the integrity of creation and sustain and renew the life of the Earth (Anglican Consultative Council, 1990, 101).
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