Local Shared Ministry Handbook
in the
Diocese of Auckland
Revised: June 2015
ii
Table of Contents
INTRODUCTION ...... vii Local Shared Ministry is...... ix THE STORY OF LOCAL SHARED MINISTRY ...... 1 “New Ways of being Church / Different Ministry Structures" ...... 3 LSM and New Ways of Being Church ...... 4 Diocese of Auckland Local Shared Ministry ...... 11 The Dream by Bishop Wesley Frensdorff ...... 12 THE THEOLOGY ...... 15 Scripture and Local Shared Ministry ...... 17 Roland Allen 1914 “Missionary Methods: St Paul’s or Ours?” ...... 20 Missionary Methods: St. Paul's or Ours; A Study of the Church in the Four Provinces ...... 21 J.D. Payne ‐ Roland Allen: Pioneer of Spontaneous Expansion ...... 22 THE PROCESS ...... 29 The Journey into Local Shared Ministry ...... 31 STAGE ONE: Enquiry, Information Gathering, Sharing Stage ...... 32 STAGE TWO: Exploration ...... 34 STAGE THREE: Calling of Ministry Support Team ...... 36 STAGE FOUR: Training ...... 39 STAGE FIVE: Assessment of Readiness for Licensing ...... 40 STAGE SIX: Ongoing Training / Second Generation Call ...... 42 THE ENABLER AND MINISTRY DEVELOPER ...... 45 The Enabler’s Role ...... 47 Enabler Tasks ...... 49 The Role of the Ministry Developer ...... 50 Congregational Life Cycle ...... 54 Congregational Life Cycle ~ from Birth to Death ...... 55 Church Size and Style ...... 59 Serving a vision ...... 60 Naming the angel of the church ...... 63 THE MINISTRY ROLES ...... 67 The Ministry Support Team ...... 69 The Administrator ...... 70 The Education Co‐ordinator ...... 71 The Worship Co‐ordinator ...... 72 The Pastoral Care Co‐ordinator ...... 73 The Preaching Co‐ordinator ...... 74 The Funeral Co‐ordinator ...... 75 iii The Music Liturgist ...... 76 The Vocational Deacon/Outreach Minister ...... 77 A Sacramental Minister (Priest) ...... 78 THE LEADERSHIP ...... 79 Declarations ...... 81 Teams in the Local Shared Ministry Model ...... 85 Covenant for an Ordained Person (priest/deacon) currently not a Member of a Local Ministry Support Team ...... 87 Covenant for Local Shared Ministry Support Teams ...... 89 Facilitating a Ministry Support Team Meeting ...... 90 Supervision ...... 91 The Role of the Local Council ...... 93 Diagram of Ministry Support Team and Council Leadership ...... 94 LSM in Cooperating Ventures ...... 95 AGM Guidelines ...... 96 An outline of meeting procedures and principles ...... 118 THE TRAINING ...... 125 The Healthy Churches Handbook – Robert Warren ...... 127 Curriculum for Training and Formation in Local Shared Ministry Units ...... 132 Deacon Spirituality ...... 134 Priesthood and Ordination ...... 137 Formation for Ministry ‐ Diocesan Training Programme 2012 ...... 139 THE APPENDIXES ...... 141 Appendix A History ...... 143 A New Ministry for a New Time ‐ 2008 ...... 145 Local Shared Ministry in the Anglican Diocese of Auckland ‐ 2010 ...... 148 Appendix B Tikanga Pakeha Guidelines for “Mutual Ministry” ...... 155 Appendix C The Ministry Unit Statue 2013 ...... 165 PART ONE: FUNDAMENTAL PROVISIONS ...... 169 PART TWO: COMMON OPERATING PROVISIONS ...... 171 PART THREE: PARISHES ...... 186 PART FOUR: MISSION DISTRICTS ...... 188 PART FIVE: LOCAL SHARED MINISTRY ...... 189 PART SIX: MISSION VENTURES ...... 194 Appendix D Suggested tasks for Ministry Roles...... 195 Administrator Role ...... 197 Education Coordinator Role ...... 199 Worship Coordinator Role ...... 200 Pastoral Care Coordinator Role ...... 201 Preaching Coordinator Role ...... 202 Funeral Co‐ordinator ...... 203 iv Music Liturgist ...... 204 Vocational Deacon / Outreach Minister ...... 205 Sacramental Ministers (Priest) Role ...... 206 Bibliography and Recommended Reading ...... 209
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vi
INTRODUCTION
Reading 7: Intellectual work urgently needed
“There is a pressing requirement for those people who are able to bring intellectual gifts to the common life that they understand their special responsibility. A highly developed society is nourished by the ideas, which circulate in it. Every idea, every word, is a seed from which good or bad fruit can grow. All that is thought, said, staged, written and broadcast does not disappear into a no‐man's land, but rather has its effect on living human beings, shaping their decisions and ways of life.
People engaged in research, education, art, literature and journalism need to be conscious of their key position regarding the future of our society.” 1978 Presidential Address to the Diocesan Synod, Diocese of Waikato
Responsibly Christian in Church and Society Today: Challenges from a Christian Leader. An anthology of readings from Allen H Johnstone. 2010
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viii Local Shared Ministry is....
A way of structuring ministry so that the local church is responsible for establishing priorities for mission and ministry
A ministering community
Affirming of the gifts of all the baptised
Rooted in the New Testament, read I Corinthians 12.11; Ephesians 4,7‐12
A way of being, a culture (Bishop Stewart Zabriskie of Nevada)
Team ministry
An opportunity for everyone to be involved according to their gifts, time and energy
A growing and evolving way of being church
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x THE STORY OF LOCAL SHARED MINISTRY
THE ANGLICAN DIOCESE OF AUCKLAND
‘We have begun to recognise that there are many ways in which the reality of the “church” can exist. Church as a map of territorial divisions (parishes and dioceses) is one – one that still has a remarkable vigour in all sorts of contexts and which relates to a central conviction about the vocation of Anglicanism. But there are more and more others…the challenge is not to force everything into a familiar mould; but neither is it to tear up the rulebook and start from scratch (as if that were possible or realistic). What makes the situation interesting is that we are going to have to live with variety; the challenge is how to work with that variety so that everyone grows together in faith and in eagerness to learn about and spread the good news.” Archbishop Rowan Williams
1 2 “New Ways of being Church / Different Ministry Structures"
“To be a vibrant, relevant, dynamic, missional, spiritful Church” (Vision statement of the Diocese of Auckland)
3 LSM and New Ways of Being Church Chris Harris 2012
The Background
In broad terms Local Shared Ministry (LSM) developed, in a classically Anglican way, from a mixture of a particular theological emphasis and the drive of practical necessity. The ‘theological emphasis’ was (and is) a concentration on the ministry of all the baptised; while the ‘practical necessity’ was (and still is) the inability of a growing number of congregations to financially support the traditional‐Anglican model of ministry that depends on having a vicar.
The principles behind the ‘new way’ adopted by LSM were expressed in more modern times by the missionary Roland Allen as he reflected on the dependency of the China mission on its imported clergy and on its overseas funds, both of which he experienced as militating against growth. He counselled a reversal of this ‘traditional’ mission policy in favour of what he termed to be the methods of St Paul, who had founded local churches which had had local leadership.
In the New Testament ministry is seen as belonging to the baptised community, which has many and differing gifts. The images that Paul used were of one body with many parts; and of one Spirit with many gifts. St Peter, too, used corporate imagery, writing of believers being built into a spiritual temple. Central to Local Shared Ministry are scriptural principles about the collectivization of the gifts of the Spirit in a community of faith; and the conviction is that it is baptism (rather than ordination) that is the primary sacrament that leads to ministry – hence the concentration on ‘the ministry of all the baptised’. Whilst LSM does not claim exclusive rights to either of these key principles, which are held to be just as important by many in traditional parishes, they are at the very heart of the LSM model.
So, following the methods of St Paul, Roland Allen made the following assertions: (1) that every congregation has within its own membership sufficient gifts for its life and mission; (2) that it can be trusted with the Bible, Creeds, Ministry and Sacraments; (3) that it is to be responsible for recognising the spiritual gifts of its members, and calling forth those ministries; 4 (4) that it will share its message and life with neighbouring communities not yet evangelised; (5) that the Holy Spirit working on the human endowments of the community leaders is sufficient for its life, so it is not appropriate either to over‐train the local leaders, nor to import leaders from outside the community; (6) that any Christian community that cannot do these things is not a ‘church’ but a ‘mission field’; and (7) that the bishop and staff are crucial for education and support.
Whilst some might argue that these assertions are debatable – for example, that a very small congregation may not “have within its own membership sufficient gifts for its life and mission” – others would contend that when they are taken as a whole, particularly including principle (6), they have been proven in practice and stood the test of time. The key point is that Roland Allen’s list of principles were designed to enable, encourage and enhance mission.
The principles were given structural support in our Diocese through the Local Shared Ministry Statute, which is the statute under which about a quarter of our ministry units now operate as Local Shared Ministry Units (LSMUs). The first LSMUs developed from what had been parishes in rural and coastal areas which had been unable to continue to support a vicar; but now there are a number of urban parishes which have also made the transition.
A 2009 study leave Report by the Rev’d Geoff Haworth on Local Shared Ministry around the country notes the common structural and oversight features of all the LSMUs, as follows (from p. 34):
a) A congregation educated in the principles of the ministry of all the baptized, and therefore willing to engage in local ministry, under appropriate oversight. b) A ministry support team, which is not the vestry or parish council, and includes both lay and ordained members. This team supports the ministry of all the congregation. c) A management body – vestry or council – concerned with resources, maintenance, accountability, visioning for mission, and material support for ministry. d) An overseer / trainer / mentor, with responsibility for the training, teamwork, and development of worship, pastoral care, mission initiatives in the community, and connection with the wider church. This person is variously known as enabler, regional dean, or regional ministry convenor. 5 e) The bishop, who gives permission for this way of being church, ordains and licences the team members, sets educational expectations and standards, encourages a clear focus of LSM as outward‐looking mission “model”, appoints enablers, approves (or not) calling processes, encourages unity with the wider Church, and provides and embodies ministry.
After noting and discussing a wide range of problems and difficulties that have beset LSMUs in the Dioceses that have adopted the model, Haworth concluded the Report by stating his belief that LSM will continue to have a future in the Anglican Church in New Zealand. This is because of what it has to offer (from pp. 77‐78):
A) A strong theology of the ministry of all the baptized, and therefore, of the centrality of baptism to all Christian discipleship. B) Its emphasis on sharing the spiritual gifts of the entire faith community. With appropriate encouragement and teaching, this can weld together a dynamic sense of team, and identify and develop gifts that long remained latent. C) A form of ministry deeply rooted in the life and character of the local community. In LSM, leaders are often actively involved in schools, hospitals, rest homes, caring and welfare organizations, service clubs, and so on. While Anglicans have a solid reputation for community service, LSM exemplifies this in a particularly concentrated way, with its vocational deacons as living symbols of the faith of Christ at work in the world. D) An alternative form of ministry that enables a struggling parish to at least continue its life and witness, while it continues to explore its future shape and role. Even if LSM is seen as temporary, it enables a congregation, with appropriate guidance, to develop its understanding of mission and ministry, so that it is ready to take more responsibility for its future. Outstanding exceptions can be imagined, but as a general principle, it is better that a church remain open and its congregation continue to function, than that both close down. The possibility of future growth and development can never be discounted. E) LSM functioning well can stimulate and encourage innovation. Congregations can take initiatives regarding worship, ministry and outreach that might be stifled by an autocratic form of leadership. The caution to be applied here is that dysfunctional or tired leadership in LSM discourages creativity, just as it does in traditional parishes.
6 F) LSM functioning well expects regular education and training. There is a high level of participation in education and training events for LSM parishes, and a hunger for more. Does such an appetite for Christian education occur in traditional parishes? G) LSM has a flexibility in shape and structure, which makes it adaptable. It can be re‐moulded to suit local circumstances and needs: for example, the type of enabling can be changed, calling and review processes can be "rebooted", and LSM parishes can operate as semi‐autonomous units under regional oversight. The fact that each diocese has shaped LSM differently testifies to its flexibility and contributes to its continuation.
The Future
In the Auckland Diocese we have much to celebrate in the fruits we see from LSM. It is a genuinely growthful model, and as such it produces visible fruit. For example, many adults don’t see a need for on‐going Christian education until they realise that they are “it” – that they are soon to be standing at the front of the church as the preacher or the liturgist. A significant growth in spirituality and practical skills have been experienced by people in each LSMU, with a renewed sense of vocation taking many further than they had ever imagined possible.
Also, LSMUs have already grappled with significant changes, uncertain ministries and reducing hours, and they have found a life‐giving way through. Whilst their journeys have not been easy by any means they have made structural and attitudinal changes that have brought them a renewed sense of hope in place of the growing despair they had been experiencing. The ‘testimonies’ of people who have already walked the path and made the transition from parish to LSMU have been inspiring for many other struggling traditional parishes.
Another significant ‘fruit’ is that LSMUs really press the question of ‘How do you relate to the local community?’ The pioneering work of the vocational deacons and outreach ministers who are part of the Ministry Support Teams have inspired many LSM congregations to make meaningful, evangelistic connections with their local communities, and the reduction in the financial burden of simply surviving as a church has released both funds and energy for such outward‐facing ministry.
However, this ability to relate well to the local community is not shared by all our current LSMUs, and there are various other ways in which 7 the high expectations of the model are not being met in a number of the units – all is not ‘rosy’ in the LSM garden. Whilst it is true that a number of the problems that affect other LSMUs around the country have been avoided or overcome in the Auckland Diocese through the well‐structured foundations laid down by our Statute and by the ongoing episcopal support we have had for the model, other significant problems remain.
In the church, and in society generally, we are in the time of the passing away of the ‘faithful generation’ with a correspondingly significant reduction in the amount of volunteerism. In most of our LSMUs much of the work is done by elderly people, who have both the time and the inclination to do so. As with any church, traditional or otherwise, there has to be a degree of regeneration every so often, with new (younger) people hearing the call of God on their lives and making themselves available to serve.
Many of the small parishes from which our LSMUs evolved had already experienced the ‘lost generations’ – leading to wide gaps in the age groups of those who were active members of the church – and most of the current LSMUs have not been able to reverse that trend. Difficulties around regeneration are growing for most of the LSMUs, who rely so heavily on volunteer time, and it is already an acute problem for some. The associated problem is that some very elderly members of the ‘faithful generation’ will choose to stay on in their roles, rather than to retire and then risk seeing the structure fall over through there being no one to replace them. For our church to allow such a situation to continue could be seen as a form of elder abuse.
If we cannot adequately address the problem of regeneration, then some LSMUs will inevitably need to close, or the model under which they exist as a church will need to change.
Another problem faced by a number our LSMUs is the failure of enough people in the congregation to have truly ‘caught the vision’ of what shared ministry is all about. For some congregations, once the Ministry Support Team has been appointed and the new clergy duly ordained, there appears to be a sense of relief that they can now relax, that worship can get back to normal and that things at church can continue much as they did before. To remain healthy LSMUs need congregations where the large majority of people truly understand what being part of a body is about; and who are committed to actively using their gifts for mission and ministry in conjunction with their baptised sisters and brothers. Of course LSMUs which have not 8 sufficiently maintained their grasp on the model may be part of the challenges to be addressed, but they also present an opportunity.
There is a problem in how the parishes that need to will be able to make the transition to become new LSMUs. At the moment there is a clear path towards becoming a well‐functioning LSMU – the problem is that no parishes are currently on that path, despite there being a number of parishes who are in very similar situations to those that led others to become LSMUs in the past. Delaying a decision about making a transition uses up valuable resources, both of people’s energy and of parish funds, and serves to limit the options that are finally available to the transitioning congregation.
[By way of information, the ‘clear path’ mentioned in the paragraph above is as follows: the Bishop seeks the agreement of a particular congregation to appoint a Ministry Developer for a year. This person will take the congregation through a process aimed at helping them to understand, to develop and to use their gifts; will establish, train and support three teams of laity for worship, pastoral care and preaching; and will explore with them the various options for structuring themselves for mission, one of which is LSM. At the end of that ‘first’ year the congregation vote on which option they wish to explore further. If LSM is chosen then the Ministry Developer is appointed for a further year to help them begin to try it out in practice, which involves calling the first Ministry Support Team. At the end of that ‘second’ year another congregational vote is taken to see if they have a sufficient majority (at least 75% in favour) to become a Local Shared Ministry Unit. If the answer is ‘Yes’, and the Bishop agrees with the plan, then they are inaugurated as a new LSMU and those called to ordained ministry are deaconed. Priests coming in from outside the unit are still needed for sacramental ministry for the next twelve months until their own priests are ordained.]
There is also a problem with how LSM is managed within the Diocesan structures. The current system of management is already quite demanding of the Bishops’ (and Archdeacons’) time, and with the expectation that there will be even more LSMUs in future years these time demands will grow further. In order to cope then either the number of Bishops and Archdeacons would need to be increased, or the structure would need to be changed.
The team of enablers are a vital part of the structure of LSMUs, and there have always been difficulties in employing additional enablers to cover new LSMUs or to replace those who have retired or left the team. 9 Clergy houses are not provided for enablers and the insufficiency of the housing allowance along with some other conditions of employment have long left the enablers as the ‘poor relations’ of other stipended clergy, particularly if they need to live in Auckland city. As well as the problem of the injustice of such a situation, there is the question of whether we will be able to attract enough suitable new enablers in the future.
A Last Word
A quote from Jean Morris Trumbauer, writing in Congregations (Nov‐ Dec 2000):
Shared ministry is an exciting adventure. It enlivens our vision and experience of church. It calls us to reframe our leadership efforts as real opportunities to affect members’ lives. It leads us to claim our gifts and ministry in every arena of our lives. It requires that we let go of many of the ways we have “always done things,” relinquish some of the control of our program turf in order to better serve the common good, and work as partners rather than lone rangers. It does not constitute a “quick fix” for a shortage of volunteer ministers nor represent just another passing fad.
Imagine such a congregation – one in which everyone from small children to the ill elderly were able to name their gifts, appreciate themselves as a unique creation of God, and participate with others in the creative and redeeming work of God in the world! Imagine a community of congregational leaders working as partners in shared ministry to make this dream come true.
10 Diocese of Auckland Local Shared Ministry
Kerikeri 1999 Russell 1999 Paihia 1999 Bream Bay 1999 Onerahi/Manaia 2007 Maunu/ Western Districts 2007 Kamo/Hikurangi 1997‐2013 Kawakawa/Towai 1999 Tutukaka (Ecumenical) 1999
South Kaipara/Helensville (Ang/Meth) 2008 Huapai (Ang/Meth) 2008 Te Atatu 2008 Titirangi 2008 Glen Eden 2004‐2014 Point Chevalier 2007 Waiheke 2003
Mauku 2010 Waiuku 2010‐2013 Tuakau & Districts 1997 Tairua/Pauanui1997 Mercury Bay 1998
11 The Dream by Bishop Wesley Frensdorff
Written by Bishop Wesley Frensdorff, Former Bishop of Nevada in the Episcopal Church, and a pioneer in the development of the vision of Becoming Ministering Communities in Mission
Let us dream of a church in which all members know surely and simply God’s great love, and each is certain that in the divine heart we are all known by name. In which Jesus is very Word, our window into the Father’s heart; the sign of God’s hope and his design for all humankind. In which the Spirit is not a party symbol, but wind and fire in everyone; gracing the church with a kaleidoscope of gifts and constant renewal for all.
A church in which worship is lively and fun as well as reverent and holy; and we might be moved to dance and laugh; to be solemn, cry or beat the breast. People know how to pray and enjoy it – frequently and regularly, privately and corporately, in silence and in word and song. The Eucharist is the centre of life and servanthood the centre of mission: the servant Lord truly known in the breaking of the bread. With service flowing from worship, and everyone understanding why I worship is called a service.
Let us dream of a church in which the sacraments, free from captivity by a professional elite, are available in every congregation regardless of size, culture, location or budget. In which every congregation is free to call forth from its midst priests and deacons, sure in the knowledge that training and support services are available to back them up. In which the Word is sacrament too, as dynamically present as bread and wine; members, not dependent on professionals, know what’s what and who’s who in the Bible, and all sheep share in the shepherding. In which discipline is a means, not to self‐justification, but to discipleship and law is known to be a good servant but a poor master.
12 A church affirming life over death as much as life after death, unafraid of change, able to recognize God’s hand in the revolutions, affirming the beauty of diversity, abhorring the imprisonment of uniformity, as concerned about love in all relationships as it is about chastity, and affirming the personal in all expressions of sexuality; denying the separation between secular and sacred, world and church, since it is the world Christ came to and died for.
A church without the answers, but asking the right questions; holding law and grace, freedom and authority, faith and works together in tension, by the Holy Spirit, pointing to the glorious mystery who is God. So deeply rooted in gospel and tradition that, like a living tree, it can swing in the wind and continually surprise us with new blossoms.
Let us dream of a church with a radically renewed concept and practice of ministry and a primitive understanding of the ordained offices. Where there is no clerical status and no classes of Christians, but all together know themselves to be part of the laos – the holy people of God. A ministering community rather than a community gathered around a minister. Where ordained people, professional or not, employed or not, are present for the sake of ordering and signing the church’s life and mission, not as signs of authority or dependency, nor of spiritual or intellectual superiority, but with Pauline patterns of “ministry supporting church” instead of the common pattern of “church supporting ministry.” Where bishops are signs and animators of the church’s unity, catholicity and apostolic mission, priests are signs and animators of her Eucharistic life and the sacramental presence of her Great High Priest, and deacons are signs and animators – living reminders – of the church’s servanthood as the body of Christ who came as, and is, the servant slave of all God’s beloved children.
13 Let us dream of a church so salty and so yeasty that it really would be missed if no longer around; where there is wild sowing of seeds and much rejoicing when they take root, but little concern for success, comparative statistics, growth or even survival. A church so evangelical that its worship, its quality of caring, its eagerness to reach out to those in need cannot be contained.
A church in which every congregation is in a process of becoming free – autonomous – self‐reliant – interdependent, none has special status: the distinction between parish and mission gone. But each congregation is in mission and each Christian, gifted for ministry; a crew on a freighter, not passengers on a luxury liner. Peacemakers and healers abhorring violence in all forms (maybe even football), as concerned with societal healing as with individual healing; with justice as with freedom, prophetically confronting the root causes of social, political and economic ills.
A community: an open, caring, sharing household of faith where all find embrace, acceptance and affirmation.
A community: under judgment, seeking to live with its own proclamation, therefore, truly loving what the Lord commands and desiring His promise.
And finally, let us dream of a people called To recognize all the absurdities in ourselves and in one another, including the absurdity that is LOVE, serious about the call and the mission but not, very much, about ourselves, who, in the company of our Clown Redeemer can dance and sing and laugh and cry in worship, in ministry and even in conflict.
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THE THEOLOGY
Reading 52: The Future of the Church
“The church of the future will not be the same in every detail as the church of the past. We have to explore new ways of ministry, new ways of worship, new methods of evangelism. The tree as it grows will change its shape and appearance, but the growth depends upon the roots standing firm in the fundamentals of our faith.
I refuse to be downcast about the church in spite of all that would appear to signify its approaching departure from the scene. But that optimism does not extend to every part of the present institutional expression of the body of Christ. It may well be that, only by a very different style of witness, even in outward weakness and powerlessness, will the Gospel of Jesus Christ, crucified and risen, be made known in the years ahead.”
1978 Presidential Address to Synod 1980 Presidential Address to General Synod
Responsibly Christian in Church and Society Today: Challenges from a Christian Leader. An anthology of readings from Allen H Johnstone. 2010
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16 Scripture and Local Shared Ministry
Local Shared Ministry has its roots deep in the Hebrew and Christian Scriptures. This form of ministry recognises that no one person has all the gifts and talents required to lead God’s people and to minister in God’s name.
When God called Moses to go to the king of Egypt and tell him to let the Israelites go, (Exodus 6: 20‐7: 2) Moses was quick to recognise his own limitations. Later, as Moses led the people in their desert wanderings, and dealt with the people’s disputes and questions, he was again challenged about doing this on his own (Exodus 18: 13‐26). Still later, when Moses questioned God about the burden laid on him, he was instructed to gather 70 elders to share in the Spirit and help carry the burden. (Numbers 11: 10‐17).
So often in the church ministry seems to be restricted to the clergy. This has been a historical consequence because of the “clericalisation” of the Church. Much power has been given to the clergy over the centuries and the organisation and administration of the Church has largely been a clerical domain. Many Christians feel that they have fulfilled their commitment if they attend worship on Sundays.
However, in reading the New Testament, it is clear that Jesus shared his ministry with others. After calling the disciples (Mark 1: 16‐20, Luke 5: 1‐11, 27‐31, 6: 12‐16) he taught and trained these people to share in ministry. Later, he called seventy others and also sent them out to preach the gospel and heal the sick (Luke 10: 1‐24). For Jesus, mission and ministry was never about doing it all yourself, he expected all who responded to his call to discipleship to take part.
Later on, as we read of the work of the apostle Paul in moving around to preach the gospel and encouraging others to be responsible for their own life as a church, we get the sense that a wide variety of people practised ministry – using their gifts and talents as appropriate. We all have different gifts (1 Corinthians 12: 1‐11) and these gifts are given to help prepare all God’s people for their work of Christian ministry (Ephesians 4: 7‐12)
So Jesus calls each of us to serve his people and his world. That has long been the theory of the church, but not always its practice. People have often seen the church as being in need rather offering something into the community.
17 The New Testament indicates that God and the destiny of humanity are bound up with the entire creation. The church exists therefore to help share in God’s mission.
Over the centuries the church lost this idea of a shared, or every member ministry. It became dominated by a class of professional clergy who were expected to do everything, and were held accountable if the church failed. Our practice has been to think of ministry as something done to and for us rather than as something done by us.
Ministry is a recognition that the church is not an end in itself. The church has a responsibility, a task given by God, not to be a privileged group of people made secure by God, but to be a sign, a sample of what God is offering to the whole of creation. This means that all of us have a task, all of us have gifts, and all of us have responsibility to live the life of service in our ministry. This demands a huge change in our own thinking and in the practice that we undertake in the church. No longer are we to be passive consumers of religious experience, but rather we are to be active participants in ministry.
It is by our Baptism that we are given gifts and grace as we are incorporated into the Body of Christ – the Church. (NZ Prayer book page 379). In the Confirmation service, the sacred agreement with God, the Baptismal Covenant spells out from the scriptures, our call as members of the Body of Christ, the Church. See page 390 for this challenge. It is plain from what is implied here that there is a five‐fold call:
1. to be a living part of a worshipping community
2. to practice forgiveness as a lifestyle
3. to love our neighbours and seek justice and peace
4. to accept that following Jesus Christ is costly and not always comfortable
5. to share with the church in the proclamation of the Good News of Christ
18 Local Shared Ministry is a theology of church that has its source in the baptismal calling of the whole people of God.
As time runs out for the inherited patterns of church – with the reality of ageing congregations, loss of young people and families, and lack of money; there is now a need for us all to take seriously the understanding of the congregation as a ministering community rather than a community dependent on a minister, so that we can change from just working to survive as a church, to being communities that release their potential as reservoirs of faith, love and care.
19 Roland Allen 1914 “Missionary Methods: St Paul’s or Ours?”
In 1914, Roland Allen, an Anglican missionary priest in China, wrote a book that questioned the way in which the church was carrying out its ministry. In his book, “Missionary Methods: St Paul’s or Ours?” he laid out the basic principles of what we now call Local Shared Ministry. He argued against a professional salaried priesthood; said that disunity among Christians is an absurdity; that the Eucharist is central to the life of the church; and that missionary churches needed to be set free from the missionary societies that established them and allowed to develop in their own way.
Allen was far ahead of his time, and the Missionary Society of the Church of England to which he belonged did not accept his insights. Since then however, many of his ideas have received a wide acceptance. The basic principles of church life of which Allen wrote can be summarised as follows:
Every congregation has within its own membership, sufficient
gifts for its own life and mission
Every congregation is to be entrusted with the Bible, Creeds,
Ministry and Sacraments
Every congregation should be responsible for recognising the
spiritual gifts and needs of its members, and calling forth those
ministries
Every congregation will share its message and life with
neighbouring communities not yet evangelised
In every congregation the Holy Spirit working on the human
endowments of the community leaders is sufficient for its life
20 Missionary Methods: St. Paul's or Ours; A Study of the Church in the Four Provinces Roland Allen
Book Description Publication Date: May 18, 2011
2011 Reprint of 1912 Edition. Full facsimile of the original edition.
Roland Allen, a young English missionary, first in North China and later in East Africa, sought to change drastically the entire colonial and paternalistic system of mission governance. He became a leading missionary theorist and a controversial, prophetic challenger of the existing order. He believed that indigenous peoples should be given control of their own churches‐‐including control of finances‐‐and responsibility for supporting their own churches. Allen completely turned traditional missionary attitudes on their ear. In his emphasis on an immediate, intense, local experiencing of prayer and community, he lessened the need for hierarchical control of the institutional church. www.amazon.com
21 J.D. Payne ‐ Roland Allen: Pioneer of Spontaneous Expansion
Publisher: Self-published, 2012 ISBN: 978-1475123890
Summary One hundred years ago (1912) British missiologist Roland Allen released his landmark book, Missionary Methods: St. Paul’s or Ours? which has impacted western missionary methodology ever since. But Allen was a prolific writer, subsequently authoring ten other books and at least ten pamphlets and numerous other articles in the area of mission methods and practice. J.D. Payne has done us the favor of bringing the core of Allen’s missiology together in this book. After presenting a short biography of Allen, in ten brief chapters Payne covers ten missiological themes that were the focus of Allen’s writings.
Payne wrote this book for the mission layperson. It is short (131 pages) and he deals with each theme succinctly and clearly. The reason Payne self‐published the book was to expedite its release so as to make its rounds in the mission community during this centennial remembrance of Roland Allen.
22 Best chapter Payne brings out two recurring themes in Allen’s ecclesiology: the importance of the Eucharist and the indigenous concept of the church. “It was in the understanding of spontaneous expansion that Allen primarily saw the local church being indigenous. He wrote, ‘this is what I understand by an indigenous Church: I understand a Church which possesses as inherent in itself everything which is essential to the existence of a Church, and is able to multiply itself without any necessary reference to any external authority.’” (p. 43)
Best quotes Quoting Allen, “This is what I mean by spontaneous expansion. I mean the expansion which follows the unexhorted and unorganized activity of individual members of the Church explaining to others the Gospel which they have found for themselves; I mean the expansion which follows the irresistible attraction of the Christian Church for men who see its ordered life, and are drawn to it by desire to discover the secret of a life which they instinctively desire to share; I mean also the expansion of the Church by the addition of new churches.” (p. 6)
On the Way of Jesus: “Allen observed that Christ taught the apostles by both word and deed. According to Allen, Christ’s training was not theoretical or in the confines of an institution separated from the missionary task. ‘He trained them in the work, not outside it; in the world, not in a hothouse.’” (p. 23)
On the Apostolic Approach, quoting Allen, “Four things, then we see St. Paul deemed necessary for the establishment of his churches, and only four. A tradition or elementary Creed, the Sacraments of Baptism and the Holy Communion, Orders, and the Holy Scriptures. He trained his converts in the simplest and most practical form. He delivered these to them. He exercised them as a body in the understanding and practice of them, and he left them to work them out for themselves as a body whilst he himself went on with his own special work.” (pp. 31‐32)
“The second principle was that Paul practiced “retirement.” Paul established the church and intentionally moved on to repeat the process. The apostle understood any new church to be just as legitimate as any well‐established local church. Paul’s retirement was done to help the church exercise ‘the powers which they possessed in Christ.’” (p. 33)
On Ecclesiology: “In the strict sense of the word, Allen did not believe that a church could be indigenous…the definition is similar to something born in a country, arising out of the soil of a particular area,
23 or natural to the region. In the proper sense, a church can never be indigenous; the church was never natural to an area. The church was and is foreign. The church was an intruder.” (pp. 41‐42)
Quoting Allen on the priority of evangelism, “Of the reasons for supporting evangelistic missions I need not speak at length. I believe that they are in themselves supreme, and that without them no educational or medical missions would ever have come into existence…Christ, the beginning, the end: the need for Christ; the hope in Christ; the desire for His glory; the conviction of His sovereignty; the impulse of His Spirit – these are some of the reasons for evangelistic missions, and, however we may express them, they are, as I said, in their nature supreme.” (pp. 52‐53)
Quoting Allen on the Person of Christ, “In Christ the victory is already won; in Him the Saints are perfected; in Him the Church is complete. St. Paul told the Ephesian Christians that they were chosen before the foundation of the world…Thus we do not seek to make that to be which is not, we seek to bring to light that which is. It is Christ.” (p. 54)
“Allen was convinced that the apostle Paul passed along four critical elements to the new believers that were essential for the church: the Creed, the Sacraments, the Orders, and the Holy Scriptures. What Allen referred to as the Creed was…a teaching containing the ‘simple Gospel’…the Orders referred to the leaders. Paul made sure that the new believers had elders overseeing them…the final element was the Holy Scriptures. Paul taught the believers the importance of the Old Testament writings.” (pp. 60‐62)
Allen on “devolution.” “When applied to missionary practice, devolution was the approach that gradually delegated rights and privileges to the local congregation…Allen did not believe that the mission agencies had any authority that could be delegated to the new congregations. Apart from the missionaries passing along the Creed, Sacraments, Orders, and Holy Scriptures to the established congregation, nothing else was to be devolved.” (pp. 65‐66)
On missionary faith: Allen believed, “It was this lack of faith (in the capacity of new believers) that hindered the spontaneous expansion of the Church. Allen hypothesized that the major reason that missionaries were not willing to trust the new believers was because of fear of corruption and degeneration among the churches… Allen believed that Christ was able to keep new churches from stumbling.” (p. 79)
On paying national workers: “There are at least fourteen particular
24 problems that Allen believed were related to importing a stipendiary system onto newly established churches.” Payne then works his way through Allen’s fourteen problems. (pp. 90‐99)
On the nonprofessional missionary concept: “Allen firmly believed when people dichotomized missionary work from secular work, they established an unbiblical distinction that the apostle Paul never accepted.” Payne quotes Allen, “If we are prepared to believe that every Christian ought to be a missionary, we must also be prepared to admit that every Christian ought to be a missionary in his ordinary daily work, all the time, not merely outside it, and part of the time; that ‘work for the Lord’ includes his ordinary daily work, and is not to be treated as something with which he can do only when he escapes from the work by which he earns his living.” (p. 103)
Payne’s summary of Allen’s writings: “Allen’s views called for a radical paradigm shift, not a step‐by‐step process for church growth. This shift reverted to a biblical simplicity of an apostolic pattern, and church organization.” (p. 118) “The Roland Allen Equation for the Spontaneous Expansion of the Church, in essence, consists of three components. Allen’s views concerning indigenous churches and the Holy Spirit must be realized and accepted. And, missionary faith that is opposed to devolution must be present…when the concept of indigenous churches is united with the proper understanding of the Holy Spirit and missionary faith is present, the result is the spontaneous expansion of the Church.” (p. 120)
Best illustration Concerning the work of the Holy Spirit in missions, Allen said:
“When once a man has admitted the all‐embracing Spirit of Redeeming Love he can no longer look upon the Church as an institution designed to supply certain spiritual and social needs of the people here…. The moment that we recognize the Spirit in us as a Spirit of missions, we know that we are not partakers of Christ for ourselves alone, we know that the Church which does not conquer the world dies…. But the apprehension of the Spirit of Christ as a missionary Spirit…also drives us to look beyond the bounds of our own Communion.” (pp. 49‐50)
Best idea Quoting Allen, “It is essentially in its spontaneous growth and propagation that Christianity, or the Church, is revealed in its true character as indigenous in every country. If we want to know whether anything is indigenous anywhere, we must see it free; it we want to know what its character as indigenous is, we must see how it behaves
25 when in a free condition. Only its spontaneous activity shows us whether it is indigenous, or what it is.” (p. 43)
Best take away “Just because a church worshipped in a certain style, sang to a certain genre of music, dressed in a particular manner, or had a certain order of service did not make that church indigenous. The term indigenous as applied to a church referred to three concepts. First, the Church is ‘spiritually and eternally proper to all countries and peoples in the world.’ Second the Church’s ‘spiritual fitness for this or that particular country or people appears in time.’ Third, the Church ‘makes itself at home, that it grows and expands on the soil without any external aid, spontaneously.’” (p. 45)
http://mwcma.files.wordpress.com/2012/09/rolandallen.jpg http://mwcma.wordpress.com/2012/09/24/book‐summary‐love‐works‐2/
26 Mission and Local Shared Ministry
The church is called to live out the mission of Christ in the world. It is the baptised congregation who have the responsibility for that mission in each local community.
It includes proclaiming the Gospel, baptising, nurturing people in the faith, transforming unjust structures, expressing loving care towards those in need, and caring for creation.
Addressing strategies for defining what mission priorities might be applicable for any given congregation is one of the key tasks of each Local Shared Ministry Unit.
The Church is now in a missionary situation. We have to proclaim and model what Christian faith is all about to people who have no prior knowledge or experience of it.
This means that what we say in church, our pastoral responses, how we live our lives, how we relate to the community, must address the key issues in our society. It means that people come first and that all people count equally.
We need to be aware of the issues in our communities, its needs and how we might assist with these; and to become more reflective on the Gospels.
Evangelism in Local Shared Ministry is about listening. It arises out of a lived response to the questions, which life and culture are asking of all people.
Some of the questions that every congregation should be asking are
What is good about living here?
What two things would you change in the community if you had the opportunity?
What do you think that the church should be doing in the community?
The response to these questions should help us decide what sort of church God is calling us to be here and now!
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A congregation practising mission will be a community that:
o has a concern for those who are not present in worship as much as for those who are
o has a good sense of its context of ministry – the kind of people in the area and their needs
o seeks to make its worship culturally relevant to the community
o understands the Gospel as “good news”
o identifies the primary link between the Gospel and the needs of the local community
o will live out the Gospel by the kind of care given within the locality
o will ensure that the focus of the congregation’s life is directed away from itself and into the wider community.
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THE PROCESS
Reading 16: Love and justice
“The basis of the Christian ethic is the command to love. In society the practical expression of love is justice, and it is by the attitude the world today takes towards the implementation of justice in a world of great injustices, that it will be judged.
Emil Brunner describes justice as the current coin of love, love’s only legal tender, within the world of systems. Between individuals we may seek those conditions of personal tenderness, care and self‐sacrifice in the interest of the other that we describe as Christian love. Between institutions, between groups of people, we ought to seek justice ‐ a balancing and harmonising of the rights of the people through the law of the land.”
1972 Presidential Address to Diocesan Synod, Diocese of Waikato
Responsibly Christian in Church and Society Today: Challenges from a Christian Leader. An anthology of readings from Allen H Johnstone. 2010
29 30 The Journey into Local Shared Ministry
1. Enquiry Information given to Ministry Unit Decision to explore
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2. Exploration Assessment of Congregation Strengths / Weaknesses Identification of Ministry Priorities
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3. Calling Congregation calling process: Individual interview Commissioning of team
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4. Training Open workshops, Specific roles and Group work
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5. Licensing of Team, Schedule issued and Inauguration of LSM unit Celebratory Service
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6. Continued Training and Support Second generation call
31 STAGE ONE: Enquiry, Information Gathering, Sharing Stage
1. Enquiry to Bishop and LSM Co‐ordinator for Local Shared Ministry
Reasons for approach may be:
‐ Vacancy Consultation (future directions)
‐ Financial Concern (lack of money for full‐time appointment)
‐ Theology of Ministry (an understanding of team ministry of all the baptised)
2. Information about Local Shared Ministry is provided through…
‐ Parish Meetings
‐ Worship / Sermon
‐ Parish Workshops
3. Decide to Proceed
‐ Special Parish Meeting ‐ motion to explore LSM
‐ Written request from vestry to Bishop for approval to explore LSM model
4. Affirmed by Bishop
‐ Letter to Parish
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The Coordinator for Local Shared Ministry is available to every ministry
unit in the Diocese to provide information on Local Shared Ministry.
During the enquiry stage it is important to remember that Local Shared
Ministry is an option to be freely chosen. It is not only for ministry units
with financial problems, and it is not forced on congregations.
It is useful to make contact with other Local Shared Ministry units and if
possible visit them or have some of their coordinators visit you.
The whole congregation needs to be part of the enquiry stage.
The Bishop must give permission for a parish to proceed to explore
Local Shared Ministry.
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STAGE TWO: Exploration
1. Assessment of parish strengths / weaknesses
‐ Workshops run by LSM coordinator or Ministry Developer for Local Shared Ministry.
2. Identify ministry priorities
3. Financial situation
4. Leadership potential
‐ Training (general & specific) ‐ Reviews ‐ Diocesan Review
5. Covenant between parish & diocese
‐ Diocesan support
6. Time Frame
The LSM coordinator or a Ministry Developer works with the parish to: Help the congregation learn about team ministry as baptised members
Discover who the faith community are in that place
Find out what is happening at present
Develop specific ministry unit goals for the future
Decide which ministries are required for a Ministry Support Team in order to make local mission more effective
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Put into practice ways of working that are local, shared, empowering and sustainable Prepare the congregation for the “calling” of the Ministry Support Team
The relationship between Bishop / Diocese and Local Shared Ministry unit is carefully explained.
An enabler (1/4 time stipended diocesan appointment) is required for each Local Shared ministry unit once the “calling” has taken place.
The ministry unit continues to pay its Quota to the Diocese.
The ministry unit enters into a financial covenant with the Diocese to ensure that everyone is clear about financial responsibility at this time.
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STAGE THREE: Calling of Ministry Support Team
1. Calling for specific roles to create a Ministry Support Team is held in a service of worship.
2. Individual Interviews – LSM coordinator / Ministry Developer / Enabler
3. Ministry Support Team members are invited to take up their ministry by the Bishop.
4. Ministry Support Team are commissioned at a Service of Celebration
Declarations signed by the whole team
5. Enabler is appointed by Bishop
6. LSMU Licence and a Schedule of MST members is issued
7. Commitment to Training
Covenant finalised with each MST member
At a Sunday service the “calling” for the Ministry Support Team takes place with the Enabler.
During the service, the congregation prayerfully write down the names of those whom they believe God is calling to provide leadership in specific areas of ministry. No person can be named for more than two ministries, and ideally people should only have one area of responsibility.
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In most roles, people are called to be coordinators and are expected to work with a team in their specific ministry area, as well as belong to the Ministry Support Team.
The LSM Coordinator / Ministry Developer / Enabler for Local Shared Ministry then consults with the Bishop and the people called are interviewed. Following confirmation by the Bishop, the people are invited by the Bishop to take up the ministry leadership role to which they have been called and they become the Ministry Support Team.
There may be no clear call for a particular ministry, and further discernment may be needed. The process remains confidential until the Ministry Support Team is announced to the congregation, which is as soon as all members have accepted their roles in writing to the Bishop.
A service of celebration and commissioning is held for the team and the ministry unit. The Enabler commissions the team, and encourages the congregation as they continue their journey into Local Shared Ministry.
So what kind of people should you be looking for?
People who are…
o Local and open enough to the wider church and world; o Worshipping members of the local church; o Growing in faith with a story to tell of God’s work in them;
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o On a spiritual journey and able to support others on theirs; o People of discernment, judgement and wisdom; o Really interested in the church connecting into the community; o Able to relate to and like working with others; o Pastoral; o Flexible, adaptable, and open to change; o Gifted and skilled in particular ways
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STAGE FOUR: Training
1. Training ‐ Three aspects to the training (see below) ‐ Audit of Ministry Support Team requirements ‐ Carried out by the Enabler
2. Review Timetable ‐ A timetable to cover dates for reviews ‐ Assessment for licensing ‐ Consideration of Role of Enabler
Training Developed by the Enabler for each unit. Methodology used is appropriate to adult learning and is participatory.
There are 3 aspects to the training. 1. Common Core: Open to the entire congregation. 2. Specialist Studies: Relate to areas of specific ministry for Ministry Support Team. 3. Group work: Aimed to build team confidence and mutuality. Focus on supervision, team building and support.
The object of training is to upskill people for ministry. The Bishop and LSM coordinator are responsible for the oversight and provision of training for the Enabler.
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STAGE FIVE: Assessment of Readiness for Licensing
1. Assessment ‐ Consideration of appropriateness of training to date. ‐ Consideration given to readiness of whole unit. ‐ Consideration of readiness of individuals to take responsibilities as per the vision
2. Bishop’s Ministry Advisers, LSM Coordinator make a recommendation to the Bishop ‐ Re: readiness or not for Local Shared Ministry
3. Bishop approves the establishment of Local Shared Ministry Unit ‐ To be received in writing.
4. Licensing / issuing of schedule / Ordinations to the Diaconate and Inauguration of Local Shared Ministry Unit.
When the LSM coordinator and the Enabler consider that it is appropriate (usually 12 – 18 months after training commences) an assessment is carried out of the team and congregation’s readiness for licensing / ordination and inauguration as a Local Shared Ministry unit.
Team members are asked to complete ministry descriptions and spiritual biographies
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Two members of the Diocesan Bishop’s Ministry Advisers and two representatives from the congregation form the assessment team. They are briefed and facilitated by the LSM coordinator
The assessment takes place in the ministry unit
The Bishop’s Ministry Advisers make appropriate recommendations to the Bishop
There is a celebratory service to licence the team, ordain deacons and inaugurate the congregation as a Local Shared Ministry unit
The team receives a shared licence for three years
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STAGE SIX: Ongoing Training / Second Generation Call
1. Assessment for readiness of the unit for ordination of local priests. o Core curriculum continues with ongoing review o Consideration of the Ministry Support Team development and well being o Review / adjustment of ministry licences o Consideration of working agreements o Review development of mission as per ministry priorities - Pastoral care – development of team - Preaching – development of a team - Worship – development of a team - Community Outreach / Vocational Deacon - Administration ‐ development of a team - Role of Enabler
2. Service of Thanksgiving Celebration, and Ordinations of Local Shared Ministry Sacramental Ministers (Priests) o Learning covenants redrawn for next 12 months (planning / visioning) o Annual review of ministry team
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3. Search for second‐generation coordinators.
Training is ongoing. Development of new mission priorities often requires a new focus for training
Consideration of Ministry Support Team development and well being Annual retreat encouraged with additional times for spiritual development Each unit should have developed preaching, pastoral and worship teams New stages in the journey, e.g., calling of additional team members, licensing of new members, are marked by celebratory services.
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THE ENABLER AND MINISTRY DEVELOPER
Reading Two: The mystery of being responsible persons A responsible person is one who can share the burdens of others. Such persons absorb and take to themselves the hurt of others. They share and give of their own strength.
Another aspect of responsibility, as understood by responsible persons, is that they rely upon self‐restraint rather than externally imposed restraint. They are able to resist the temptation to do all they can get away with, rather than what is required.
A responsible person is also responsive, aware of the time and rhythm of human relationships. Many human processes can neither be scheduled nor hurried. We live in a society where the pressure is to schedule everything. So we assume that the good life can be produced on demand, guaranteed, if we get the conditions right.
But there is no direct route from an increase in the gross national product or the average annual income to the capacity of a people to heal one another and sustain life together.
1979 Presidential Address to Diocesan Synod. Diocese of Waikato Responsibly Christian in Church and Society Today: Challenges from a Christian Leader. An anthology of readings from Allen H Johnstone. 2010
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The Enabler’s Role
Mentor / Spiritual Director Consultant / Adviser / Teacher Maintainer of standards of ministry Active encourager Backstop / trouble‐shooter for initial concerns. Link with the diocese, Bishop, policy and administration Empowerer Resource for ministry education Retell the story
The personal qualities needed…
Articulate Reflective Sensitive Flexible Perceptive Courageous Patient Secure Self‐aware
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Experience and Training
Theologically trained Experienced and committed to collaboration Interested in and aware of group processes Ideally, has been trained in group process Able to plan and manage time effectively Able to prepare well and adjust to several different groups Able to ask the right questions Inspirational and creative
Questions for Enablers
What must I do for these people? What must we do together? What must I leave them to do themselves? How do I engender interaction among these people
In addition to the above please also consider: What are these people asking of me?
What are we both committed to?
What can I offer them that they are as yet, unaware of? What new directions can I see that they may not have considered?
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Enabler Tasks
Following the commissioning service: Meet with the team to explain the process Discuss with team members their experience and training already achieved Formation of the team Development of pastoral / preaching / worship teams Ensuring that the administrator is clear about the role Worship – develop appropriate worship for the unit Congregational education and communication Regular reports to LSM Co‐ordinator and Bishop Continue telling the Local Shared Ministry story Remember – theology of model and “walk the talk”
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The Role of the Ministry Developer
Introduction ‘Ministry Developer’ is typically a one‐year, half time appointment into a parish that has been deemed by the bishop to warrant a significant re‐ exploration of its future. Usually this has come about for financial reasons, because it is seen as unlikely that the parish will be employing a full‐time vicar again. The new appointment sees the ministry developer involved in some familiar ‘priest‐in‐charge’ activities such as the leading of services and preaching. However the primary task is to lead the parish through a specific and less familiar process, which is known in the diocese as ‘Ministry Development.’
During a time of ministry development we deliberately seek to help a parish to rediscover the ministry of all the baptised, and to see how the varied gifts that we all have can fit together to form a vibrant church, a true Body of Christ. Part of this rediscovery involves establishing lay ministry teams in the three areas of Pastoral Care; Preaching; and Worship and Liturgy.
We say ‘rediscover the ministry of all the baptised’ because that is how the early church functioned, in contrast to the way that many Anglican churches in modern times function. The contrast comes from our Anglican tendency to see the priest as ‘the minister’; and to see the laity as those whose primary job is to support ‘the minister’ to do the ministry.
This Anglican tendency is deeply ingrained in the way we have historically structured ourselves for ministry. It has led to many outstanding successes in the past; but where it has served to limit the ability of lay people to discover and use their own God‐given gifts in ministry, then it has resoundingly failed the church.
Although it would be nice to think that we have been brought to the point of thinking seriously about the ministry of all the baptised because it is theologically correct, for most of us it is because new circumstances have forced us to think about change.
The old way of structuring ourselves for ministry is no longer viable. In a number of churches the funds are not there to pay a priest to do all the ministry that is necessary for the church to remain a healthy expression of the Body of Christ in the local community. Even if such priestly ministry was affordable, it should be aimed at strengthening the ministries of every baptised person rather than continuing the pattern of the past. 50
Prior to the appointment of a ministry developer there needs to be agreement by the vestry to following the diocesan process outlined below. Vestry’s choice to ‘buy‐in’ on behalf of the congregation before the process starts is the only guarantee that the parish will engage sufficiently to warrant this special appointment. Although a ministry developer could help the parish to reach that point of ‘buying‐in’, the time needed to do that would push the whole process beyond the 12 months period and both the developer and the congregation would lose the sense of urgency generated by the time‐limited process.
Finally, experience has shown us the importance of the ministry developer already having been a ministry enabler for Local Shared Ministry congregations. Without that positive experience of LSM being able to be put before the congregation as they consider their possible options for the future it is most unlikely that LSM will be chosen by them at their vote at the end of the year. As Local Shared Ministry is a ‘new’ concept for the congregations going through ministry development, one part of the process includes a visit by members of another LSM congregation, who can speak and answer questions from their own experience of making this change.
The Diocesan Process for a Ministry Development based around one calendar year
1. There will be a planned series of monthly congregational meetings that will involve particular training topics and discussion. Vestry agrees to hold these meetings once a month from April to October, with the Sunday service leading in to a congregational meeting and training time of ninety minutes. The months and topics are as follows:
April – Identifying Core Values May – Church Life Cycle June – Listening for Mission July – Models of Ministry August – Communication Meeting (especially for questions and concerns) September – Visit from a Local Shared Ministry team October – Opinion Mapping.
This last meeting will lead in to a parish vote early in November as to the way forward we believe God is calling us take.
2. During February and March we will not be holding any of these special congregational meetings. However, replacing any other Lenten Studies, the
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congregation is asked to attend all four sessions of a weekly Bible study series on the ministry of all the baptised. 3. We will be looking at two additional topics – Change Dynamics and Spiritual Gifts – during some of the regular services. There will also be some handouts and questionnaires for parishioners to take and work on at home.
4. Vestry confirms the appointment of three people as co‐ordinators of the three ministry teams we are establishing: ______(Pastoral) ______(Preaching) ______(Worship and Liturgy).
[Note that the beginning of a Ministry Development time is too early to have a congregational calling for those positions – it is better to just let Vestry select the suitable people who have an interest in the ministry area and who can co‐ordinate other congregational members to participate in it effectively.]
Parishioners who have a special interest in any of those three ministries will be asked to talk with the co‐ordinator about the possibility of becoming a member of that team. Also, there will be specific training to equip the members of these teams with what they may need to use their particular gifts as well as possible.
An example of the additional training topics needing to be taught separately from the congregational training in order to support the establishment of the three ministry teams is as follows:
Pastoral Care 1 – Listening skills Pastoral Care 2 – Grief Pastoral Care 3 – Funerals and eulogies Pastoral Care 4 – Differences between a pastoral and social visit
5. There is a sense of urgency in a parish going through Ministry Development. It is an important journey; time is limited; and there is much to learn and to consider. Each of us is encouraged to prayerfully commit this journey into God’s hands, and to encourage one another as we walk the path together... in Christ’s service.
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Models of Ministry – possible options for the future?
N.B. What follows below is a general list of options for parishes going through a ‘Ministry Development’ year. The inclusion of an ‘option’ on this list does not mean that it is actually viable for our particular parish. The purpose of the list is to facilitate parish discussions about the future.
Status Quo – no change
Become Part of Another Parish – join districts together
Part‐time Clergy Appointment
Parallel Development – launching a new congregation or creative mission outreach project while maintaining a chaplaincy to existing members
Cluster Ministry – sharing finances and/or clergy in order to fund clergy
Hospice – planning a holy death that will richly honour the past
Local Shared Ministry – a significantly different model of ministry, involving transformation of the congregation
Ecumenical/Co‐operating Ventures – joining with other local denomination congregations
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54 Congregational Life Cycle Congregational Life Cycle ~ from Birth to Death
Every living thing and system has a natural life cycle.
The cycle begins at Birth: potential purpose and vision (assumed or stated) – DNA. constant care / protection.
Birth is followed by a period of Growth/Formation: energy and excitement unexpected progress
Congregations answer 3 basic questions: Who are we? What are we here for? Who is our neighbour?
Growth/Formation is followed by Stability: fulfilment accomplishment predictability nostalgia
The Growth/Formation half of the life cycle is a time of: vitality health strength
One of two things follows Stability ‘redefinition’ of the ministry – leads to a new growth cycle Decline EITHER you will redefine the ministry OR you will decline.
Ministry can be redefined – when you are in the point of ‘Stability’ – by answering these four questions: What was the original vision of the ministry? What has been accomplished? What is new that was not anticipated? Where do we want to see this ministry in three to five years?
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If: EITHER the ministry is not redefined OR Stability proceeds uninterrupted Then: decline will unquestionably follow.
Once a ministry is in Decline there is still the possibility of new life – BUT the cost of new is greater.
Reversing Decline requires ‘redevelopment’ not just new information but also new and different purpose and direction
Redevelopment: new information alone will not reverse decline a new, different purpose and direction can reverse decline new purpose will be experienced by the congregation as significant change, and by some as loss
What would a church look like that was effective with 50% of our community?
Intervening in Decline is difficult – it requires skilled and differentiated leadership.
Differentiated leaders: don’t require affirmation from the congregation do not change course in response to the discomfort provoked by change
Without redefinition or redevelopment, unchecked Decline will only lead to more serious Decline.
To reverse serious Decline requires ‘rebirth’.
To Rebirth a seriously DECLINING ministry requires radical change.
Rebirth will involve a different purpose or ministry – it is not just doing the old thing differently, it is doing a new thing. And, perhaps, in a different place or with different people.
Without Rebirth, decline will lead to death.
Some facts about Decline: As the depth of decline increases, more interruption and letting go is required. 56
Characteristics of decline: anxiety fear denial paranoia conflict
The nature of decline is not to find the cure – you get into blame games, denial etc. Decline is to be respected and avoided.
It is the nature of congregational decline to deny the decline as long as possible, to underestimate the decline, and then to under respond.
Declining congregations: ignore the congregational cold treat congregational pneumonia with aspirin embalm with penicillin
There is no gain for underestimating decline. There is no penalty for overestimating decline. It is better to think it is worse that it is – take it seriously.
Resurrection does not follow denial – resurrection (new life) follows death (truth telling).
The questions are: What needs to die? What needs to be let go of? New life follows DEATH.
Life Cycle Learnings
When Growing/Formation: encourage the growth maximize the growth resource the growth
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When Stable: redefine / revision the ministry identify the ‘new information’ use demographic data – both about the congregation itself and the congregational context
When Declining: intervene early intervene accurately
When Dead … bury: remember entrust let go We need to give the dead proper, respectful burials and acknowledgement.
Steps to take with leadership team:
1. Make a list of all the ministries in the congregation.
2. Get leaders to mark individually what they perceive about each ministry – Growing/Formation, Stable or Declining.
3. Start your year with the ‘Growing’ ministries: encourage them, feed them.
4. Then go to ‘Stable’ ministries and ask for a report from them: What was your original vision? What has been accomplished? What is new that was not anticipated? Where do we want to see this ministry in three to five years?
5. List ‘Declining’ ministries on a piece of paper. Which ones do we still need, and which have served their purpose?
6. Intervention. Congregations, like fish, rot from the head down. Leaders may be problems. Give concrete examples of exactly what has not been working.
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Church Size and Style It is useful to understand the size and style of a church to be able to address the dynamics of it.
In Sizing Up a Congregation we have to observe the relationship between church size and community style and organisation that have become fundamental in its congregational development.
In Sizing Up a Congregation, Arlin Rothauge identifies four distinct church sizes, each with particular ways of functioning:
Family (up to 50 members at Sunday services): At this size, lay persons take the important roles of "gatekeepers" and "matriarchs/patriarchs" while the priest (often part‐time) is more the "family chaplain"
Pastoral (50 ‐ 150 members at services): Here the priest is the centre of pastoral support and parish life, seen as a series of concentric circles ‐ leadership, fellowship and membership.
Program (150‐350 members at services): The minister acts as enabler of ministries and chief administrator: there is at least one assistant; and members usually receive their pastoral support and experience spiritual growth through membership in a smaller program unit or organisation within the church parish (e.g., bible study group, choir).
Corporate ( 300 ‐ 500+ members at services): The minister is chief of a church staff of lay and ordained persons with specific duties and ministries; community life is arranged in many subdivisions, with primary and secondary leaders and governing boards; often a new, satellite congregation is formed.
Transitions in churches do not occur with the clear precision or inevitability of mathematical models or sociological studies. The parish that has moved from 45 to 60 members for two ‐ or even ten ‐ Sundays does not automatically begin functioning in all (or even most) ways as a pastoral size church. Quite apart from numerical growth, leadership styles (clergy and lay), ways of doing business, lines of communication all take a long time to change ‐ and that change is often accompanied by conflict, anxiety and often a sense of loss (individual and corporate).
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Serving a vision
It is hard to think of a book on leadership or of any celebrated leader’s autobiography that does not identify vision as a key leadership ingredient. From a faith perspective, however, we are bound to ask, whose vision? Is it the leader’s personal vision? No. Is it the vision or mission statement of the organisation the leader serves? No. It is God’s mission, or the Missio Dei as it is sometimes called by theologians.
One of the most dramatic biblical portrayals of the Missio Dei is found in the book of Exodus, which describes a movement from slavery towards freedom. This movement owes everything to a God who hears the cry of his people, comes down to deliver them from their Egyptian oppressors, and brings them to a land flowing with milk and honey (Exodus 3:7‐8). It involves an arduous 40‐year journey through the wilderness. But the people do not journey alone. The God who delivered them also accompanies them, leading them by a pillar of cloud by day and a pillar of fire by night (Exodus 13:21), providing bread from heaven for their daily sustenance (Exodus 16:4), establishing a covenant with them (Exodus 20:2, 24:1‐8 and 31:18), issuing commandments and providing regulations by which their life together might be structured and shaped (Exodus 20:2‐23:33), and providing instructions for worship (Exodus 25:1‐30:38).
God also provides the people with a leader, Moses, whose life and actions constitute a fine biblical case study on leadership. For the purposes of this section of the handbook, we would highlight the following:
i. Moses’ leadership was borne in a moment of personal encounter and calling which owed everything to God’s initiative (Exodus 3:1‐22). The vision he served from that point on was never his own; it was God’s.
ii. As he learned to place his trust in God alone, Moses was able to overcome his own doubts, personal insecurities and lack of confidence (Exodus 4:1‐ 17) and find the courage to confront the Pharaoh in the face of overwhelming odds (Exodus 5:1f.).
iii. Moses never let success go to his head or sought credit for himself. Victory belonged to God and to God alone, as evidenced in the institution of the Passover (Exodus 12:1‐28) and in the “song of Moses” (Exodus 15:1‐18).
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iv. Moses shared the responsibility for leadership with his brother Aaron (Exodus 7:1‐2) and people who were appointed as elders of Israel. With shared responsibility, however, comes risk. Sometimes your colleagues let you, themselves and God down, and they betray the vision and trust that has been entrusted to them (Cf. Exodus 34). Moses experienced the disappointment and loneliness that occasionally comes with leadership.
v. When the people quarrelled and complained, even to the point of wishing they were back in Egypt, Moses held fast to his knowledge of God’s goodness and faithfulness (Exodus 16:1‐17:7).
vi. When the people expressed a preference for worship that gratified their desires (Exodus 32:1‐6), as symbolised in the forging of a golden calf (an ancient fertility symbol), Moses first interceded for them (Exodus 32:11‐ 13), then rebuked them (Exodus 32:19‐24) and then called them to account (Exodus 32:25f.). In this dramatic incident, faithfulness was deemed to be infinitely more important than self‐gratification. It constituted nothing less than a choice between life and death. vii. After leading the Israelites to the verge of the Promised Land, Moses was told by God that although he shall see the land with his own eyes, he shall not cross over the Jordan River and enter it (Deuteronomy 34:4). So Moses died not in the land of promise but in the land of Moab in an unknown burial place (Exodus 34:6). To us this might seem grossly unfair, but from a biblical perspective God’s promises are bigger than any one leader. In serving the Missio Dei we do not always see the fruits of our labours. In serving a vision for what God intends and is doing in the world, we need to take a long‐term biblically‐shaped view, not succumb to short‐term pressures and ego‐centred expectations.
1. In your ministry or leadership context, what are the sorts of things that perhaps pressure you to settle for something less than the vision you serve?
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Articulating the vision in the form of a strategic plan
Within the overarching vision of the Missio Dei, congregations will feel the need to articulate a vision that reflects the particularities of their context. A strategic plan serves this purpose. There are many ways of undertaking a strategic planning process. Whichever method is followed, the important thing to remember from a faith perspective is that strategic planning is an exercise in spiritual discernment. Gil Rendle and Alice Mann describe it as a series of “holy conversations”, underpinned by certain assumptions, including the following:1
i. Change happens through conversation: It is not the plan that will change people and give direction to the congregation. It is the conversations that constitute the planning process that change people. The task of the leader is to structure the conversations.
ii. A planning process provides process, direction and structure for conversation: The product of a planning process is not necessarily a written plan. The important product is the conversations that change a congregation. The transparency and integrity of the process is as important as the end result.
iii. Planning is about making decisions: It is about helping people move beyond points of disagreement and competing preferences to reach consensus around certain choices. Consensus involves more than mere agreement. Agreement can come from settling for the “lowest common denominator”; but good planning is about responding to a call, risking for a future.
2. What has been your experience of strategic planning in your ministry or leadership context? Were you happy with the process and result? Do you have a strategic plan that works for you?
1 Cf. Gil Rendle and Alice Mann, Holy Conversations: Strategic Planning as Spiritual Practice for Congregations, Alban Institute, 2003. 62
Naming the angel of the church There are a number of ways in which a church can set about identifying its angel. Some of the most accessible ways are set out below. They are not the only ways but they indicate a range of possibilities.
The 'characteristics' approach The idea here is to identify some key words, or characteristics, of a church that help to describe its essence. The goal is to identify three or so words that best describe the current spirit and feel of the church.
One way of doing this with a larger group, such as a church council, is as follows.
Introduce the exercise by saying that the aim is to understand the church, as a living entity, better.
Invite individuals to name a characteristic of a wider grouping, whether Auckland, the diocese, or a major local employer. This gets people into this way of thinking and helps them to relax, as the answers do not matter greatly.
Ask people, either individually or in groups of no more than three, to identify not more than five words that best describe the nature of this church.
Put each characteristic on a postcard‐sized sticky note and ask people to put those up on a flipchart sheet or wall.
Get the whole group to move the notes around so that they are grouped together under common themes or headings. Let people do the sorting, even if it feels like chaos. Do not have someone up front doing it for them. As themes become clear, write them in felt‐tip on the flipchart sheets above the groupings of sticky notes. Look for some key themes to emerge.
Once some key characteristics have been identified, then consider how each one needs to be nourished, if it is a healthy characteristic, or addressed, if it is unhealthy.
The "descriptive" approach The aim here is to write a description. This work can be done by inviting either written or verbal contributions that they see as describing the personality/angel of this church. Though a lot less tidy and not so easy to get hold of, this may well yield a richer description of the angel of the church.
Another way of using this same approach is to write, or invite people to write, a letter from the risen Christ to The angel of the church in ...' following the 63 framework of having a greeting, followed by the address, the challenge, and the promise.
An "exploratory" approach This is the approach outlined by Walter Wink himself. He suggests among other places to look for signs of the angel of a church are:
The architecture and ambience. The economic class and income of its members. A church's power structures. How the church handles conflict.
A richer picture emerges if a number of people complete this sort of pro forma and someone then works to create a corporate one, drawing on all the insights.
The value of this approach is that it can take place over an extended time, in people's own time and in their natural groups. It does not need a day away, though an evening event at which the outcomes can be shared is likely to prove both valuable and interesting to all who have been involved.
Whatever approach is used, the greater the number of people involved the greater will be the value to the church and the more effect the whole exercise is likely to have. Certainly people are much more inclined to work to bring into being a vision and sense of direction for a church that they have had a hand in shaping than would be the case if a leader, or leadership group, simply declared 'here is the vision for our church'.
Being the church better There are a number of benefits to taking the angels/intuitive approach to reflecting on the life of the church.
One is that it draws on people's creativity and imagination in a situation where our 'mental model' of church is often both tired and constraining. This intuitive approach can break through those unconscious constraints to our discerning what is appropriate and possible.
Another is that it helps people see the church as an entity, a whole, and to do so in a way that breaks out beyond the constraints of thinking of the church simply as an organisation. This enables us to be in touch with a deeper dynamic that is always at work in any social structure, namely the feel, spirit and ethos of that structure.
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A further great value in taking this approach is that it draws a church's attention to what is often the major area where work needs to done to develop the health of a church, namely the being or essence of the church. We much more easily imagine that change will be about what we do, whereas the deepest changes are in who we are. Seeing the church as a whole, and grasping a vision of a church made whole, can lead us to focus on how we are church, not just on how we do church.
For many churches, identifying how we are church and how we could be church better is likely to prove the most fruitful, costly and creative outcome of engagement with the whole healthy churches process.
It is to that goal that this work is offered.
The Healthy Churches’ Handbook: A process for revitalizing your church. Robert Warren (2012) p133‐140
Unmasking the Powers. Walter Wink (1986)
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THE MINISTRY ROLES
A Christian community is responsible, with the Bishop, for recognising the spiritual gifts and needs of its members and for calling into service from its members the leaders it needs to be about its life and mission. Where needed, this appropriately involves the ordination of self‐supporting local leaders as deacons and priests. It is also required to share the Gospel message and life with its neighbouring communities not yet evangelised. Don’t train the leaders too much; don’t reply upon leadership from the outside. And Christian community that is doing these things, no matter what its size, is fully the church. The Bishop’s staff are crucial in supporting all of this” Roland Allen
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The Ministry Support Team are those called to take responsibility for ensuring that ministry is the focus of the faith community and to assist each member to see their life as ministry.
Tasks: • Attend and participate in regular Team meetings and training • Be well equipped in ones own ministry and be aware of the ministry responsibilities of others
Skills and qualities • Ability to work in a team Self‐ and other‐ awareness Good personal boundaries Personal humility Leadership
• Ability to search out and put into practice the skills necessary for individual ministries • Ability to work with others both in the Team and in the faith community • Support and encourage outreach and mission into the greater community
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The Administrator is one who is the coordinator of the Ministry Unit administration and works with the council secretary.
Tasks: • Primary point of contact with community enquiries • Link with LSM coordinator, the Enabler and the Diocese • Liaises with other community or ecumenical groups as appropriate • Distributes and communicates necessary information to MST members, the council and congregation
Skills: • Use of the computer • Communication • Coordination and management • Open to the unexpected
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The Education Co‐ordinator is one who creates opportunities for people in the Ministry Unit to learn about Christian Faith and its practice.
Tasks: • Build, maintain and train an education team • To initiate and assist home groups • To ensure there is adequate preparation for baptisms and weddings • To initiate and support Christian education for all members (children and adults) of the faith community • To be aware of resources available for the unit
Skills: • An understanding of education as it applies to various age groups • A reasonable theological understanding • An understanding of the Scriptures and the doctrines of the Church • An understanding of bicultural responsibilities • An understanding of other cultural needs • An ability to work with groups and a knowledge of group process
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The Worship Co‐ordinator is one who can facilitate and encourage the leadership of the congregation in worship and assist the faith community to worship in their daily lives.
Tasks: • Organise, maintain and develop skills of understanding worship with those involved in the worship team • Organise rosters • Assist with worship planning • Inspire, encourage and teach the congregation to understand worship
Skills: • Develop a working knowledge of A New Zealand Prayer Book He Karakia Mihinare O Aotearoa • Develop a working knowledge of the lectionary • Ability to plan ahead • An ability to work creatively with people to worship
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The Pastoral Care Co‐ordinator is one who encourages a network of care within the faith community to minister to the needs of the community.
Tasks: • Build, maintain, and train a pastoral team • Ensure home communion, laying on of hands, and anointing are available for those who desire them
Skills: • Active listener with empathy • Relationship building and networking • Respect confidences • Know when to refer people to others
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The Preaching Co‐ordinator is one who encourages the scriptures are opened and the message proclaimed to enable the faith community to respond to the message of the scriptures in daily living.
Tasks: • Build, maintain, organise and train a preaching team • Encourage and give feedback to those who preach • Preach
Skills: • Know the congregation • Understanding of church teaching as outlined in the Catechism in the Prayer Book • Think theologically about community and world events • Knowledge of Biblical interpretation • Understanding of the church especially its history and practice in Aotearoa New Zealand
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The Funeral Co‐ordinator is one who encourages the faith community to express the compassion of God to the bereaved and ensure the funeral service is conducted with the same compassion.
Tasks: • Build, maintain and train a funeral ministry team • Co‐ordinate the funeral arrangements • Ensure the involvement of the pastoral team • Be involved in the taking of funerals
Skills: • Listening skills • Knowledge of the grief process • A working knowledge of a funeral service from NZPB
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The Music Liturgist is one who encourages the faith community to sing their praises in worship.
Tasks: • Organise, maintain and train a music team • Work with the liturgists to ensure appropriate music for worship • Introduce appropriate new music • Be sensitive to the variety of musical preferences
Skills: • An ability to work with people • A willingness to be involved in the development of new ways of using music in worship • An ability to teach • A focus on music for the faith community
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The Vocational Deacon/Outreach Minister is one who encourages the community of faith to keep in touch with the needs of the world and the local community so that appropriate responses can be made with Christ‐like compassion and service.
Tasks: • Know what is happening in the local community and the world and how to positively respond • Assist the faith community to live out its baptismal promises • Encourage the faith community in Christian service • Encourage awareness of and knowledge about current issues • Assist the faith community to see their ministry wherever they may be during the week • Works with the liturgist to ensure that the intercessions reflect current local and international concerns
Skills: • Have a theology and practice of the Diaconate/Anglican Church and mission • Ability to enthuse the faith community in its social responses • Encourage and affirm the faith community in their individual service to the community
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A Sacramental Minister (Priest) is one who encourages the faith community to keep in touch with God, through gathered worship, through personal devotion and commitment.
Tasks: • Preside at sacramental worship • Accompany, support and journey with people in their spiritual life • To assist the faith community to celebrate life events and seasons to recognise the presence of God in our midst i.e. baptism, preaching, funerals, weddings
Skills: • Able to use ritual and symbol in liturgy • Able to preside • Able to relate and listen well to people • Be courageous • Ability to delegate • Ascertaining creative skills of the congregation • Ability to learn bicultural skills
Knowledge: • Building a knowledge of sacramental theology • A knowledge and practice of the Christian spiritual tradition and A New Zealand Prayer Book • Building a knowledge of faith development
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THE LEADERSHIP
Reading Four: Honest to ourselves, honest to others, honest to God
Honest to ourselves, honest to others, honest to God Every generation has new challenges which they must take up afresh, and we can rely only to a limited extent on the achievements of the past. Each generation comes with its own questions, and more than we realise, the answers are determined by the questions we put.
There are certain writers of the past to whom we shall always turn with gratitude for the timeless insights they have given us. But gratitude does not deliver us from the hard and exacting task of being honest with ourselves and with the people of our times.
1959 Presidential Address to Diocesan Synod, Diocese of Dunedin
Responsibly Christian in Church and Society Today: Challenges from a Christian Leader. An anthology of readings from Allen H Johnstone. 2010
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Declarations THE ANGLICAN CHURCH IN AOTEAROA, NEW ZEALAND AND POLYNESIA
DECLARATION OF ACKNOWLEDGEMENT OF THE AUTHORITY OF THE GENERAL SYNOD / TE HINOTA WHANUI
I, NAME, being about to be licensed as a member of the Ministry Support Team in the Local Shared Ministry Unit of NAME in the Diocese of Auckland.
DO ACKNOWLEDGE AND DECLARE
1. That I accept the authority of the General Synod / te Hinota Whanui of the Anglican Church in Aotearoa, New Zealand and Polynesia New Zealand in relation to the office of Member of the Ministry Support Team in the NAME Local Shared Ministry Unit.
2. That I will obey all the applicable laws and regulations and the provisions of the Constitution of the said Church in so far as they relate to the above described office.
3. That I will well and faithfully carry out the duties and responsibilities relating to the above described office, and if called upon by the General Synod / te Hinota Whanui of the said Church, or by any person or body lawfully acting under its authority, I will immediately resign the office and any benefits that relate to it.
Signed by
...... this DAY of MONTH in the year of our Lord YEAR in the presence of
...... (Signature of Witness)
...... (Occupation)
...... (Address) On completion please return to Bishop's Office P O Box 37‐242, Parnell, Auckland 1001 81
ANGLICAN DIOCESE OF AUCKLAND
COMMITMENT TO THE DIOCESAN MISSION STATEMENT
MISSION STATEMENT ANGLICAN DIOCESE OF AUCKLAND
To proclaim the good news of the Kingdom
To teach, baptise and nurture new believers
To respond to human needs by a loving service
To seek to transform the unjust structures of society
To strive to safeguard the integrity of creation, and to sustain and renew the life of the earth.
I, NAME, am committed to the Mission Statement of the Auckland Diocese set out above and as agreed by Diocesan Synod 1988 and amended 1990.
I will endeavour to reflect the vision of this statement in my ministry.
Signed………………………………………..
Dated…………………………………………
On completion please return to Bishop's Office P O Box 37‐242, Parnell, Auckland 1001
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DECLARATION OF ADHERENCE AND SUBMISSION TO
The Anglican Church in Aotearoa, New Zealand and Polynesia
I, NAME, PRIEST, being about to be licensed as a Member of the Ministry Team in the Local Shared Ministry Unit of NAME, in the Diocese of Auckland
DO DECLARE my submission to the authority of the General Synod/te Hinota Whanui of this Church established by a Constitution agreed to on the 13th day of June 1857 and as subsequently revised and amended from time to time and to all the provisions of the Constitution from time to time in force to the extent that that authority and those provisions relate to the office of an officiating priest in the Diocese of Auckland and of any other office or membership I may at any time hold;
AND I further consent to be bound by all the regulations which may from time to time be issued by the authority of the General Synod/te Hinota Whanui in relation to any such office of membership so long as I hold it;
AND I hereby undertake in consideration of my holding of any such office immediately to resign that office together with all the rights and emoluments pertaining thereto whenever I shall be called upon so to do by the General Synod/te Hinota Whanui or by any person or persons lawfully acting under its authority in that behalf.
Given under my hand
………………………………………….. on the DAY of MONTH in the year of our Lord YEAR
before me………………………………. (Signature of Witness)
On completion please return to Bishop's Office P O Box 37‐242, Parnell, Auckland 1001
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The Anglican Church in Aotearoa, New Zealand and Polynesia
DECLARATION
In addition to the declaration of adherence and submission to the authority of the General Synod/ te Hinota Whanui the following Declaration is to be made prior to the issue of any licence or permission to officiate or other authorisation to minister in this Church.
I, NAME, PRIEST, being about to be licensed as a Member of the Ministry Team in the Local Shared Ministry Unit of NAME, in the Diocese of Auckland
DO SOLEMNLY MAKE THE FOLLOWING DECLARATION: I believe in the faith which is revealed in the Holy Scriptures and set forth in the Catholic Creeds, as this Church has received it and explained it in its Formularies and its authorised worship.
I assent to the Constitution of the Anglican Church in Aotearoa, New Zealand and Polynesia.
I affirm my allegiance to the doctrine to which Clause 1 of the Fundamental Provisions and Clauses 1 and 2 of Part B of that Constitution bear witness. In public prayer and administration of the sacraments I will use only the forms of service which are authorised or allowed by lawful authority.
I will uphold the partnership expressed in the Constitution between Te Pihopatanga o Aotearoa as a whole and through its constituent parts, and the Dioceses in New Zealand together and severally and through their constituent parts, and the Diocese of Polynesia as a whole and through its constituent parts.
I will pay true and canonical obedience, in all things lawful and honest, to the Bishop of Auckland and to the successors to that Bishop, and will be obedient to the ecclesiastical laws and regulations in force in the said Diocese.
The foregoing declarations were made and subscribed by the above named NAME on the DAY of MONTH in the YEAR
Signed: ……………………………………………..
In the presence of: …………………………………. (Signature of witness)
On completion please return to Bishop's Office
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P O Box 37‐242, Parnell, Auckland 1001 Teams in the Local Shared Ministry Model
The Ministry Support Team (MST) is a 'called and discerned' group of people who hold a team bishop's licence. An enabler who also holds a bishop’s licence to the Local shared Ministry Unit facilitates them. The MST gathers with the common purpose to oversee all 'ministry aspects' in their faith community. They are to inter‐act and communicate well with each other and to fulfil the tasks of their ministry roles.
Characteristics of Successful Teams
Worship together Pray together Committed with regular meetings Care for each other pastorally Open and honest discussions Clear, agreed boundaries – their “givens” Plan, do and review their work Agreed goals Ground rules by which they manage their behaviour and communication Accountability to each other Confidentiality when appropriate Active listening to each other Support and encourage each other’s ministries Receive and give feedback Ministries are discussed and built upon Mistakes are faced honestly and discussed Train together Agreed on coordination and leadership 85
Each Team Member needs to:
• Remember they are to work as a team • Understand the context, purpose and goals • Be able to plan ahead • Contribute ideas • Listen • Accept team decisions • Clarify tasks • Co‐operate • Accept coaching • Evaluate and review • Create own team • Grow in their ministry role
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Covenant for an Ordained Person (priest/deacon) currently not a Member of a Local Ministry Support Team
Name:
Local Shared Ministry Unit:
Ordination Date:
PTO licence given on:
PTO licence due to expire on:
Review Due:
I agree that as I am licenced to the Bishop of Auckland, I will remain accountable for my priestly ministry through a connection with the Ministry Support Team members and the enabler.
I agree to undertake any training thought necessary by myself, the Bishop, the enabler and the Ministry Support Team members, to provide me with the insights and skills that I need to continue to perform my ministry well.
I agree to have three‐monthly supervision with the Enabler.
I am committed to attending the Sacramental Ministers (Priests) meetings.
I will continue to discuss and seek permission for all my local priestly ministry opportunities with the Ministry Support Team members and then the enabler if necessary.
I will continue to study and read theologically, reflecting on the mission and ministry of my ministry unit, and my role within it.
I can receive all relevant information from the administrator to keep me well informed.
I accept the need and give permission for a police check every three years.
I will attend a boundaries workshop when required as per diocesan requirements.
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The Ministry Support Team of ……………………………………………………….. agrees to:
I. To support and encourage the priestly ministry of ………………………………………………………….. as called to exercise in this ministry unit.
II. To be available to discuss and grant permission for appropriate local priestly ministry opportunities.
III. To provide full information about ongoing training, education and learning opportunities.
IV. To provide all information regarding Diocesan and Local matters relevant to ongoing ministry.
The Diocesan representative, as part of this covenant, agrees:
To continue to provide support, training, continued learning and supervision as agreed and decided by the Bishop and Enabler.
To instigate a two year review of this covenant.
Date:
Ordained Person (Priest/Deacon)
Administrator on behalf of MST:
Enabler:
*Copy to LSM office
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Covenant for Local Shared Ministry Support Teams
Name:
Local Shared Ministry Unit:
Area of Ministry Leadership: Date of Commissioning:
As a member of the Ministry Support team I understand the role and description of ministry that I am responsible for co‐ordinating.
I agree to undertake training, under the supervision of the Enabler, to provide me with the insights and skills that I need in order to perform my ministry well.
I agree to make a commitment to other members of the team and to the Enabler by attending team meetings.
I undertake to theologically reflect on the mission and ministry of my ministry unit, and my role within that.
I will be accountable for my ministry by undertaking a regular review of my needs with the Enabler, and having ongoing training.
I accept the need and give permission for a police check every three years.
I will attend a boundaries workshop every year as per diocesan requirements.
I have been baptised.
The Diocesan part of this covenant agrees ‐ To provide support, training and supervision as agreed and decided by the Bishop and Enabler following the initial acceptance to be a member of the Ministry Support Team.
To deliver training "onsite" as part of the expectation and integrity of LSM.
To provide opportunity for continuing learning and team building.
Signed: Date:
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Facilitating a Ministry Support Team Meeting
Opening Prayer
Training Workshop (1‐1.5 hours) i.e.: A team building exercise Teaching information that the team needs to understand etc. Story of unit Boundaries Bible Study etc.
Personal Round
Team members report on their roles verbally
Issues Highlights
The administrator takes notes of this meeting and sends them to the LSM coordinator and bishop
The Ministry Support Team meeting is not for discussing dates of services and events etc. The Ministry Support Team needs to meet for a 'housekeeping meeting' without the enabler.
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Supervision
Supervision is a meeting aimed at enabling a team member to practice safely and to reach their potential. The process of supervision is a regular meeting between the enabler and a ministry support member with the main focus being on the team member. The role of supervision is to help the team member in ministry examine their own behaviour, practice of self‐care, continue personal development, talk about the oversight of the ministry they are involved in and grow in their relationship with God.
Functions of Supervision
managerial/administrative, includes accountability, evaluation, feedback
education, includes professional development and providing/signposting resources
support, includes providing emotional care and referring on if further help is needed
mediation, may include advocacy, intervention and facilitating relationships
Why is Supervision necessary?
Supervision is one of the most effective tools for promoting safe and professional practices. Quality supervision will support a worker and help them work in a healthy way. Some of the benefits of supervision are:
Organisational benefits:
* investing in the development of a worker * it encourages long‐term ministry * it is a practical way of showing commitment to work * promoting better problem solving strategies * promoting long‐term vision * cares for the person as an individual * reduces the likelihood of burn out
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Personal benefits:
* personal development * challenge * self‐care, improved mental health * affirms the work of the person * encourages long‐term thinking, not just week by week * gives the worker a regular opportunity to focus on themselves * keeps a person working safely
What really happens at Supervision? a place to let off steam a chance to be open about your feelings to do with your role it is a safety and support mechanism invites challenging discussion offers confidentiality helps you step back from the things you are doing and look at them in a different way a place to be heard draws out problems and helps develop strategies to deal with them proactive rather than reactive place to reflect on what you are doing and to plan ahead
Effective supervision should help team members: to have support for their voluntary roles to develop reflection skills to integrate theory and practice to consider issues at hand to clarify ongoing training needs to clarify goals to understand if the anxiety of the community of faith or my role is affecting me
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The Role of the Local Council
To support the ministry roles of the Licenced Ministry Support
Team members
To maintain property, maintenance and finance
To shape local policy
To accept responsibility and accountability, as the statute describes
for Diocesan polices, practices and standards
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Diagram of Ministry Support Team and Council Leadership
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LSM in Cooperating Ventures
The key to LSM in Cooperating and Union Parishes is accepting that there are traditions other than Anglican present in this unit, even when the enabler is Anglican and the Anglican Church is the Coordinating Partner. Other partners in the LSMU could be Presbyterian, Methodist, Congregational Union, or Christian Churches. These churches form a covenanted partnership and irrespective of the number of parishioners from these foundational denominations being present now, the traditions of those partners still have to be acknowledged as an integral part of the LSMU.
The governance of the LSMU is by the Procedures for Cooperative Ventures and NOT the Law book of one of the participating denominations even when that denomination is the Coordinating Partner. So the first task of an enabler is to acquire a copy of this document. (It is only 54 pages compared to hundreds for each of the denominations).
Nowhere are our differences more pronounced than in the area of sacramental ministry. Anglicans require those called as Sacramental Ministers to be ordained whilst the other denominations give a license for a particular time to those called to this ministry. All denominations have their own service of Holy Communion and these different services need to be part of the worshipping life of the unit. Whilst the New Zealand Prayer Book is a treasure trove of wonderful resources, the other denominations also have great resources, which add richness and diversity to the life of the unit.
The LSMU has access to the resource people of the other denomination as well and gets a greater and fuller picture as to what the national and international body of Christ is doing.
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AGM Guidelines
AGMs 2014 assistance, with extracts from the Ministry Unit Statute 2013 and an Outline of Meeting Procedures and Principles
Preparing AGM Agendas 2014
This is the correct order of business according to the Ministry Unit Statute 2013:
Clause 83 The agenda of an Annual General Meeting shall include:
(a) presentation of the Roll; (b) confirmation of the minutes of the previous Annual General Meeting and any Special General Meetings since the previous Annual General Meeting; (c) the receipt and consideration of reports from: (i) the Governing Body; and (ii) in the case of a Parish or Mission District, the Minister and Churchwardens; or (iii) in the case of a Local Shared Ministry unit, the Ministry Support Team; (d) the receipt and consideration of the audited financial annual accounts for the previous financial year and budget for the next financial year, in accordance with clause 56(e), unless they have been received and considered at a previous General Meeting; (e) in the case of a Parish or Mission District, the appointment and election of Churchwardens; (f) determination of the number of Elected Members; (g) the election of the Elected Members; (h) the election of Synod Representatives, as required by the Diocesan Statutes; (i) the election of an auditor under clause 56(d); and (j) such other business received under clause 84.
Clause 84 The Governing Body may set a date and time by which any reports or business for consideration by an Annual General Meeting must be received. If no date or time is set, the Annual General Meeting may receive such reports or business at the commencement of the meeting.
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Given the above, and the fact that we don’t need to elect Synod Representatives this year, a typical AGM agenda in a LSM might look like this (but don’t hesitate to send in suggestions for improving it!):
1. Opening prayer 2. Apologies 3. Receive the updated roll 4. Ask people to give notice of matters they want to raise during General Business 5. Minutes of previous AGM 6. Matters arising (to be noted for inclusion in General Business if not already listed in the agenda) 7. MST report 8. Council report 9. Treasurer’s report 10. Audited annual accounts adopted 11. Budget adopted 12. Fix the number of members of Council to be elected 13. Decide whether Council shall have the power to fill casual vacancies on Council 14. Elect Council members 15. Appointment of auditor 16. Appointment of church recorder 17. Any other reports 18. General Business 19. Close with The Grace
Prior to the AGM
1. Give appropriate notice as per Clause 87:
Clause 87 Notice of a General Meeting, including the agenda and details of any elections required to be held, shall be given at least 10 clear days prior to the date of the meeting by written notice prominently displayed throughout that period near the entrance of all Churches in regular use in the Ministry Unit during that period.
2. Both verbally and on the notice on the door ask people to check that they are on the roll.
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3. Prepare a ‘final’ roll for presentation to the AGM as per Clauses 23 to 27:
Clause 23 Each Ministry Unit shall maintain a Roll of all people aged 16 years and over who have: (a) regularly participated in the worship and life of that Ministry Unit over a 6 month period; and (b) expressed in writing their wish to be included on the Roll.
Clause 24 The Roll will record for each such person: (a) full name; (b) postal address; and (c) date of entry on, and (if applicable) deletion from, the Roll.
Clause 25 No person may be entered on more than one Roll at the same time. If a person is entered on more than one Roll at the same time, they shall be deemed entered only on the Roll on which they were last entered.
Clause 26 The Governing Body is responsible for the revision and maintenance of the Roll, and must review the roll each year (including prior to each General Meeting) and make such amendments, additions or deletions as are necessary to reflect the eligibility criteria in clause 23.
Clause 27 The Governing Body shall allow any member of the Ministry Unit to inspect the Roll. Any person who disputes a decision of the Governing Body under clause 26 may appeal to Diocesan Council.
3. Check that by its last meeting before the AGM the existing Council has set the ‘rules’ for the election process, as per Clauses 92, 93 and 95:
Clause 92 Every candidate for election at a General Meeting must: (a) be a person named on the Roll; (b) be Legally Eligible; (c) be nominated and seconded, by two other people named on the Roll, before the close of nominations under clause 93; and (d) have consented to their nomination in a form prescribed by the Governing Body, which includes a statement by the candidate that they are Legally Eligible.*
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[ *“Legally Eligible” means eligible: (a) under Church Law, for appointment to an office within the Church; and (b) under any other law, to be an officer of a charitable organisation, as if the Ministry Unit was a charitable organisation to which such law applied (Ministry Unit Statute 2013, Clause 2)]
Clause 93 Nominations for election at a General Meeting may, unless the Governing Body has set an earlier date and time at which nominations will close, be received at the General Meeting. The Governing Body may prescribe the manner in which nominations must be received.
Clause 95 The Governing Body may determine the manner in which elections will be held, which may be: (a) election by ballot paper as set out in clauses 96 to 105; or (b) some other election process specified by the Governing Body and announced to the Ministry Unit prior to the General Meeting.
Note that if no ‘rules’ for some other election process are set by Council then by default the AGM will have to use the ballot paper method set down in the Statute. That method, involving printed ballot papers which may need to be printed afresh during the meeting if additional voting rounds are needed, would be extremely difficult for most LSMs to comply with during an AGM. It would also remove key people to act as scrutineers for significant periods of the meeting.
Suggested ‘rules’ could simply be:
A. Nominations for membership of Council may be made in writing before the AGM or received “from the floor” during the meeting. Written assent to be nominated be obtained from the nominee if they are not in attendance at the AGM. If the nominee is in attendance at the AGM, verbal consent to the nomination is sufficient.
B. All election voting will be conducted by means of a show of hands unless ‘secret voting’ is deemed to be appropriate by the meeting. In that case the Chairperson will appoint two scrutineers to oversee the election process and eventually report the results; the names of the people duly nominated for Council will be written on a whiteboard (or similar); and a sheet of paper will be issued to each eligible
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voter. Each voter may write the names of those people for whom they wish to vote, as few or as many names as they like up to the maximum number that would have just been agreed to by the AGM. People with the highest number of votes to fill the places on Council up to that maximum number will be deemed to be the elected members of Council.
(Note that the time needed to count this ballot paper method may mean that the results will not be ready during the meeting itself, but would have to be announced at a later date.)
4. Check that the existing Council has announced the ‘rules’ for the election process to the Ministry Unit prior to the AGM.
5. Distribute nomination forms for the elections for Council members. The names of these duly seconded nominations may be written on a whiteboard for those attending the AGM. If nominations from the floor are acceptable under the ‘rules’ set by Council then those names should be added to the list on the whiteboard.
During the AGM
1. Note that you may adjourn the AGM until a specified date if you need more time for the audited accounts to arrive, or if a contentious issue was raised once people had started leaving etc.
2. A useful phrase to bear in mind: “This is not the way we should be talking to each other in a Christian community.”
A reference document on the Ministry Unit Statute 2013 follows...
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LOCAL SHARED MINISTRY UNIT COUNCILS
1. How many persons are elected to Council? A minimum of five and a maximum of seven. Ministry Unit Statute 2013, Clause 154 (b)
2. Who else is on the Council? The Synod Representatives by Statute (and the Administrator by implication – see point 3 below). Ministry Unit Statute 2013, Clause 154 (a)
3. What’s this lack of clarity about the Administrator being on Council? Unfortunately the Administrator was not named as an automatic member of Council in the new Statute. This will need to be addressed in a subsequent revision of the Statute. However, the appropriateness of such membership is strongly implied in Clause 145 (b): Clause 145 The Ministry Support Team will: (a) focus and facilitate the ministry and mission of the whole Local Shared Ministry unit and will together share responsibility for the provision of ministry and the encouragement of all baptised persons in that community to engage in mission and ministry; (b) work mutually with the Governing Body in the formulation and implementation of policy concerning mission and ministry
4. Can Ministry Support Team members serve on the Council? Yes, but not more than half of the members of the Council can be MST members. Ministry Unit Statute 2013, Clause 155
5. Who elects the Council? Those present at the Annual General Meeting. Ministry Unit Statute 2013, Clause 154 (b)
6. Who decides how many persons are required for a Council? The Annual General Meeting. Ministry Unit Statute 2013, Clause 154 (b)
7. Who Chairs? The Council members elect one of their own to chair. Ministry Unit Statute 2013, Clause 157
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8. What if the Chair is unable to attend or needs to leave before a meeting finishes? The Chair must delegate the responsibility to another member. Ministry Unit Statute 2013, Clause 48
9. What is the quorum? The quorum is fixed at the first Council meeting but cannot be less than one half of the total membership. Ministry Unit Statute 2013, Clause 42
10. What about Church Wardens? There are no church wardens in Local Shared Ministry Units. The statute was amended at the 2011 Synod to cancel these positions.
11. What if a casual vacancy occurs? A Special General Meeting must be convened to elect a replacement. However, the Annual General Meeting can pass a motion to delegate this function to the remaining Council members. Ministry Unit Statute 2013, Clauses 31, 32, 33
12. What are the duties and responsibilities of a Council? In summary form: ensure all members of the council understand the responsibilities and regulations laid down in the Diocesan Statutes receive reports from the Ministry Support Team set policy in consultation with the Ministry Support Team be responsible for finance and property be responsible for all matters that are not the responsibility of the Ministry Support Team set the annual budget keep minutes of the meeting and provide a copy to the ministry enabler
Clause 156 The Council shall: (a) support the work of the Ministry Support Team; (b) be responsible for finance and property matters and other matters for which responsibility does not rest with the Ministry Support Team; (c) exchange reports with the Ministry Support Team; (d) implement policy agreed to at any General Meeting; and (e) otherwise comply with its responsibilities under clause 28.
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Clause 28 In addition to the specific responsibilities provided for in this Statute, the responsibilities of the Governing Body of a Ministry Unit are to facilitate the Ministry Unit to achieve the requirements of clause 10 and specifically: (a) to promote the worship of God, and to provide all things that are necessary for the ordering of public worship; (b) to enable ministry to be provided to and by members of the Ministry Unit; (c) to take counsel together for the fostering of spiritual growth of and well‐being of the members of the Ministry Unit and of all persons within the area of the Ministry Unit; and (d) to promote and, subject to Church Law and the rights of the Bishop, to have responsibility for all matters affecting the governance, finance, administration and property of the Ministry Unit.
Clause 10 The responsibilities of every Ministry Unit are: (a) To promote the worship of God, the Holy Trinity; (b) To proclaim the good news of the Kingdom of God; (c) To teach, baptise and nurture believers in the Christian faith within the Anglican tradition; (d) To respond to human need by loving service; (e) To seek to transform the unjust structures of society; (f) To strive to safeguard the integrity of creation, and to sustain and renew the life of the earth; (g) In accordance with the Constitution/Te Pouhere, to function on the basis of partnership with Te Pihopatanga o Aotearoa and the Diocese of Polynesia and their constituent parts.
Ministry Unit Statute 2013, Clauses 156, 28, 10
13. Are there any other duties and responsibilities? Yes, apart from those listed in paragraph 12 duties and responsibilities include those of a parish vestry and also the usual functions of the church wardens.
The following is a list of duties of the Church Wardens: a) Collect the offering, confirm amount collected in writing. b) Banking, the Vicar and wardens shall pay into the parish accounts all offerings and other money received for parish purposes. c) Preserve order in church and churchyard during services. d) Care of the church, contents and provide a fire proof receptacle for parish records and other valuables. e) Provide bread and wine for Holy Communion.
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f) Inspect all parish buildings and report to vestry all repairs and maintenance required. g) Arrange for the auditing of the annual accounts. h) Arrange audited accounts and report of Statistics to be presented to the AGM. i) Forward audited accounts and financial and attendance statistics to Diocesan Secretary by 15 April at the latest. j) In conjunction with the vicar keep a register (parish roll) and ensure that it is reviewed at least annually. k) Present the parish roll to the AGM. I) During a clergy vacancy manage the use of the church. m) Liaise with clergy regarding his or her leave, ensuring they take regular amounts of leave so as to maintain their good health and personal wellbeing. (clause 10A.1, Financial Regulations Statute) n) Co‐ordinate clergy leave and keep detailed records of all leave taken. (clause I0 A.6 Financial Regulations Statute)
The following is a list of the duties for a Parish Vestry: a) Receive regular reports from the wardens on the state of all buildings and content and action any matters arising. b) Receive at least quarterly accounts from the vestry treasurer. c) Appoint a secretary to keep vestry minutes and also a treasurer. d) Work in co‐operation with the Vicar to develop the work of the parish. e) Vestry shall decide what "works and measures" should be conducted within the parish and allocate the necessary funds. f) Funding for work can only be approved from the current years' income. Larger initiatives must be approved by a meeting of parishioners. g) Any alterations, additions, new construction must be approved by a meeting of parishioners. h) Vestry has control of all income, rents etc. belonging to the church. i) Approve appointment and dismissal of all staff including organist, administrator etc.
Some useful clauses from the Statute follow...
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Extracts from the Ministry Unit Statute 2013
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RESPONSIBILITIES OF A MINISTRY UNIT
10 The responsibilities of every Ministry Unit are:
(a) To promote the worship of God, the Holy Trinity; (b) To proclaim the good news of the Kingdom of God; (c) To teach, baptise and nurture believers in the Christian faith within the Anglican tradition; (d) To respond to human need by loving service; (e) To seek to transform the unjust structures of society; (f) To strive to safeguard the integrity of creation, and to sustain and renew the life of the earth; (g) In accordance with the Constitution/Te Pouhere, to function on the basis of partnership with Te Pihopatanga o Aotearoa and the Diocese of Polynesia and their constituent parts.
REQUIREMENTS OF A MINISTRY UNIT
11 Every Ministry Unit must, on an ongoing basis:
(a) have defined physical boundaries which accurately represent the area within which it has its primary pastoral focus; (b) has the use of one or more buildings suitable for its needs of divine worship, and compliant with statutory requirements; (c) provide suitable housing for all stipended clergy licensed to that Ministry Unit; (d) demonstrate its compliance with its financial obligations, as evidenced by a budget for the current and following years; (e) comply with all applicable laws and Church Law; (f) demonstrate that it has duly elected and appointed Officers and a Governing Body, who or which are each able to discharge their respective responsibilities under this Statute; and (g) demonstrate that it is able to provide worship, pastoral care, outreach, stewardship, and other expressions of mission and ministry appropriate for a Ministry Unit of its size and characteristics, as determined by a competent review by the Bishop and endorsed by the issue of a Certificate of Mission by the Diocesan Council.
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PART TWO: COMMON OPERATING PROVISIONS
Roll ROLL
23 Each Ministry Unit shall maintain a Roll of all people aged 16 years and over who have:
(a) regularly participated in the worship and life of that Ministry Unit over a 6 month period; and (b) expressed in writing their wish to be included on the Roll.
24 The Roll will record for each such person:
(a) full name; (b) postal address; and (c) date of entry on, and (if applicable) deletion from, the Roll.
25 No person may be entered on more than one Roll at the same time. If a person is entered on more than one Roll at the same time, they shall be deemed entered only on the Roll on which they were last entered.
26 The Governing Body is responsible for the revision and maintenance of the Roll, and must review the roll each year (including prior to each General Meeting) and make such amendments, additions or deletions as are necessary to reflect the eligibility criteria in clause 23.
27 The Governing Body shall allow any member of the Ministry Unit to inspect the Roll. Any person who disputes a decision of the Governing Body under clause 26 may appeal to Diocesan Council.
Governing Body
GOVERNING BODY’S RESPONSIBILITIES
28
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In addition to the specific responsibilities provided for in this Statute, the responsibilities of the Governing Body of a Ministry Unit are to facilitate the Ministry Unit to achieve the requirements of clause 10 and specifically:
(a) to promote the worship of God, and to provide all things that are necessary for the ordering of public worship; (b) to enable ministry to be provided to and by members of the Ministry Unit; (c) to take counsel together for the fostering of spiritual growth of and well‐being of the members of the Ministry Unit and of all persons within the area of the Ministry Unit; and (d) to promote and, subject to Church Law and the rights of the Bishop, to have responsibility for all matters affecting the governance, finance, administration and property of the Ministry Unit.
29 The Governing Body is, despite changes in its membership, a continuing body and all decisions of a previous Governing Body are (subject to any contrary decision of the Governing Body) binding on the Ministry Unit and a subsequent Governing Body.
CO‐OPERATION
30 The initiation, conduct and development of the work of the Church both within the Ministry Unit and outside shall be the shared responsibility of the Governing Body and clergy working in partnership.
TERM OF OFFICE AND VACANCIES
31 An Elected Member of a Governing Body:
(a) holds office until the first to occur of death, resignation, ceasing to be Legally Eligible, or conclusion of the next Annual General Meeting; and (b) may resign at any time by written notice to the Chairperson, and a vacancy will arise.
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If an Elected Member ceases to hold office prior to a General Meeting, or an election at a General Meeting does not elect all the Elected Members permitted under this Statute, and there are:
(a) still more Elected Members than the minimum number required, but fewer than the maximum number permitted, under this Statute, the Governing Body may (but is not obliged to) at any time prior to the next General Meeting; or (b) now fewer Elected Members than the minimum number required under this Statute, the Governing Body must, within 21 days: either:
(i) appoint additional Elected Members, pursuant to clause 33, if the Governing Body has been so authorised; or (ii) call a Special General Meeting to elect additional Elected Members; so that the number of Elected Members is at least the minimum number required under this Statute and does not exceed the maximum number permitted under this Statute.
33 A General Meeting may authorise the Governing Body, where clause 32 applies, to appoint as an Elected Member any person who is eligible for election under clause 92(a) and (b) and who consents to being appointed. Any such authorisation shall remain in force and effect until revoked by a subsequent General Meeting.
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General Meetings
ANNUAL GENERAL MEETING
82 Each Ministry Unit must hold an Annual General Meeting between 11 and 13 months of the date of the last Annual General Meeting or at another time authorised by Diocesan Council.
83 The agenda of an Annual General Meeting shall include:
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(a) presentation of the Roll; (b) confirmation of the minutes of the previous Annual General Meeting and any Special General Meetings since the previous Annual General Meeting; (c) the receipt and consideration of reports from: (i) the Governing Body; and (ii) in the case of a Parish or Mission District, the Minister and Churchwardens; or (iii) in the case of a Local Shared Ministry unit, the Ministry Support Team; (d) the receipt and consideration of the audited financial annual accounts for the previous financial year and budget for the next financial year, in accordance with clause 56(e), unless they have been received and considered at a previous General Meeting; (e) in the case of a Parish or Mission District, the appointment and election of Churchwardens; (f) determination of the number of Elected Members; (g) the election of the Elected Members; (h) the election of Synod Representatives, as required by the Diocesan Statutes; (i) the election of an auditor under clause 56(d); and (j) such other business received under clause 84.
84 The Governing Body may set a date and time by which any reports or business for consideration by an Annual General Meeting must be received. If no date or time is set, the Annual General Meeting may receive such reports or business at the commencement of the meeting.
SPECIAL GENERAL MEETINGS
85 A Special General Meeting:
(a) may be called at any time by the Chairperson, the Bishop, or the Ministry Enabler of a Local Shared Ministry unit; (b) must be called by the Chairperson to be held within 21 days of receiving written request to do so from at least 10 persons on the Roll or a resolution to that effect of the Governing Body; (c) must be called by the Chairperson pursuant to a resolution of the Governing Body or a General Meeting; and
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(d) may only consider matters referred to in the notice calling the meeting, or reasonably arising from those matters.
PROCEDURE AT GENERAL MEETINGS
86 The Chairperson of a General Meeting shall be:
(a) the Chairperson of the Governing Body, in the case of a Parish or Mission District; (b) the Ministry Enabler, or another person appointed by the Bishop for that purpose, in the case of a Local Shared Ministry unit; but:
(c) that person may delegate that right to any other member of the Ministry Unit; (d) the Bishop may chair any General Meeting; and (e) if no chairperson is present, or is able or willing to act as such, the General Meeting must appoint a person on the Roll to act as temporary Chairperson for that period.
87 Notice of a General Meeting, including the agenda and details of any elections required to be held, shall be given at least 10 clear days prior to the date of the meeting by written notice prominently displayed throughout that period near the entrance of all Churches in regular use in the Ministry Unit during that period.
88 The quorum for a General Meeting is 10 people on the Roll. Any person on the Roll may attend, speak and vote at a General Meeting.
89 All questions before a General Meeting shall be decided by a majority of those present and voting. The Chairperson of the General Meeting has a deliberative vote but in the event of an equality of votes, the motion is lost.
90 Subject to this Statute, a General Meeting may regulate its own procedure.
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91 All decisions of previous General Meetings are (subject to any contrary decision of a General Meeting) binding on the Ministry Unit and on subsequent General Meetings.
Elections at General Meetings
ELIGIBILITY FOR ELECTION
92 Every candidate for election at a General Meeting must:
(a) be a person named on the Roll; (b) be Legally Eligible; (c) be nominated and seconded, by two other people named on the Roll, before the close of nominations under clause 93; and (d) have consented to their nomination in a form prescribed by the Governing Body, which includes a statement by the candidate that they are Legally Eligible.
NOMINATIONS
93 Nominations for election at a General Meeting may, unless the Governing Body has set an earlier date and time at which nominations will close, be received at the General Meeting. The Governing Body may prescribe the manner in which nominations must be received.
ELECTIONS
94 An election must, irrespective of the number of candidates nominated, be held for any position to be elected at a General Meeting.
95 The Governing Body may determine the manner in which elections will be held, which may be:
(a) election by ballot paper as set out in clauses 96 to 105; or (b) some other election process specified by the Governing Body and announced to the Ministry Unit prior to the General Meeting.
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ELECTION BY BALLOT PAPER
96 The Governing Body must provide voting papers showing the names in alphabetical order of those candidates who meet the requirements of clause 92, and the number of vacancies to be filled.
97 The Chairperson of the General Meeting must appoint at least two scrutineers, who are not candidates, to distribute, collect, and count the voting papers and certify the votes cast for each candidate.
98 The Chairperson of the General Meeting shall announce the number of vacancies for each election.
99 Each person must vote by striking out the name of every candidate for whom the member does not wish to vote, leaving only the name(s) of any candidate(s) for whom the person wishes to vote, being no more than the number of vacancies. If a person wishes to vote for none of the candidates (or to vote against all of the candidates), the member should strike out all of the candidates' names.
100 Any person who spoils any part of a voting paper will be issued with a fresh voting paper upon return of the spoiled voting paper.
101 The Chairperson of the General Meeting shall allow suitable time for voters to vote before calling for the scrutineers to collect the voting papers and withdraw to count them. Provided that a quorum remains, the conduct of the General Meeting’s business shall not be delayed or invalidated because of the absence of all or any of the scrutineers in the course of their duties.
102 Once the scrutineers have collected all the voting papers, they shall retire to count and certify the votes cast. Unless a quorum does not exist, the conduct of the General Meeting shall not be affected by the absence of the scrutineers when performing their duties.
103 The scrutineers must reject as invalid any voting paper which:
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(a) does not (whether or not it strictly complies with clause 99) clearly indicate either: (i) the names of the candidate(s) for whom the voter wishes to vote, being no more than the number of vacancies; or (ii) that the voter does not wish to vote for any of the candidates (or wishes to vote against all of the candidates); or (b) purports to vote for more candidates than there are vacancies.
104 The scrutineers will report to the Chairperson of the General Meeting in writing the number of:
(a) valid votes cast for each candidate; (b) valid voting papers returned in total; (c) invalid voting papers returned in total; by the voters in each election for each position.
105 The Governing Body must retain all voting papers after an election. If an election protest has not been received by the date in clause 110(b), the voting papers may then be destroyed. If an election protest has been received by that date, the voting papers must be retained until the election protest has been resolved.
ELECTION RESULTS
106 In order to be eligible for election, a candidate must first receive a majority of valid votes in an election conducted under clause 95. All candidates who meet that requirement will then be ranked according to the aggregate votes received, and the available positions will be filled in descending order until all vacancies for each position have been filled or no candidates who meet that requirement remain, whichever occurs first. If two or more candidates receive the same number of votes, the Chairperson will conduct a ballot amongst those candidates to fill the remaining number of vacancies.
107 The Chairperson of the General Meeting will declare to the General Meeting which candidates have been elected to any positions. That declaration will be conclusive proof of the validity of the outcome of the election, subject only to an election protest.
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108 If, following an election, vacancies remain for Elected Members, then the General Meeting may resolve to conduct a further election at that meeting to fill those vacancies. Otherwise, clause 32 will apply.
ELECTION PROTESTS
109 Any person on the Roll who considers an election has not been conducted according to this Statute, or that procedural irregularities have occurred in an election, may submit an election protest.
110 An election protest must:
(a) be signed by at least three persons named on the Roll; (b) be submitted in writing to Diocesan Council within 14 days of the date of the election; and (c) set out concisely the grounds (including any evidence) for the protest.
111 Diocesan Council:
(a) must investigate any such protest received, or may appoint any person or persons to do so and report to it; and (b) make any final decision to resolve the protest, including without limitation taking or directing any actions it considers appropriate, or directing the Governing Body in writing to hold a fresh election at a Special General Meeting.
112 A candidate who is initially declared elected but whose election is protested, shall be treated for all purposes as validly elected unless and until that election is subsequently declared invalid. Any such invalidity will not invalidate any otherwise legitimate action taken in reliance on that candidate having initially been declared elected.
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PART FIVE: LOCAL SHARED MINISTRY
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LOCAL SHARED MINISTRY UNIT
137 A Local Shared Ministry unit is a ministry unit within the Diocese which:
(a) fulfils all of the requirements in clause 11; (b) is not a Parish or a Mission District; (c) is a worshipping community or series of worshipping communities in a geographic area in the Diocese, in which responsibility for mission and ministry is devolved to all members of the Ministry Unit and in which leadership and decision making is shared between all members, lay and ordained and between the Council and Ministry Support Team, in the closest possible partnership.
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FORMATION OF MINISTRY SUPPORT TEAM AND APPOINTMENT OF MINISTRY ENABLER
144 If the Bishop accepts the proposal, a procedure shall be set in place for:
(a) identification of the roles within the Ministry Support Team; (b) identification of members of the Ministry Support Team; (c) appointment of a Ministry Enabler to guide the process; (d) service of celebration and commissioning of the Ministry Support Team and reaffirmation of baptismal vows by the worshipping congregation; and (e) election of a Council.
MINISTRY SUPPORT TEAM
145 The Ministry Support Team will:
(a) focus and facilitate the ministry and mission of the whole Local Shared Ministry unit and will together share responsibility for the provision of ministry and the encouragement of all baptised persons in that community to engage in mission and ministry; (b) work mutually with the Governing Body in the formulation and implementation of policy concerning mission and ministry; and
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(c) consist of that number of people named on the Roll of the Ministry Unit, determined: (i) initially, under clause 144; and (ii) subsequently, by the Council following a review carried out no less frequently than each third anniversary of the formation of the Local Shared Ministry unit, and with the agreement of the Diocesan Co‐ordinator and Enabler.
146 The members of the Ministry Support Team shall be:
(a) identified at a ministry discernment service; (b) recommended to the Bishop for commissioning; (c) authorised by the Bishop in the form of a team licence and letter of authority, and their names recorded in the schedule to the team licence for that Local Shared Ministry unit; and (d) required to undertake a training programme approved by the Bishop.
147 Ministry Support Teams will be licensed for 3 year period, and each member of the Ministry Support Team:
(a) shall be named in the schedule to the team licence for that Local Shared Ministry unit, with additional members who are called within the three year period being added to the schedule for the remainder of that three year period; (b) shall be eligible for membership of such team for a further period; (c) may resign at any time by notice in writing to the Bishop; (d) may be removed at any time by the Bishop by notice in writing to that member; (e) shall be licensed to exercise such ministry within that Local Shared Ministry unit only, and shall not exercise ministry in another Ministry Unit without the Bishop’s approval.
148 A vacancy in the membership of the Ministry Support Team may be filled by the Bishop before the date of expiry of the licence, and the schedule to the team licence and letter of authority updated.
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Council as Governing Body
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MEMBERSHIP
154 The Governing Body of each Local Shared Ministry unit is the Council, which comprises:
(a) the Synod Representatives; (b) between 5 and 7 Elected Members (the number to be determined by each Annual General Meeting immediately before holding the election) elected at a General Meeting, subject to clauses 31 and 32.
155 Members of the Ministry Support Team are eligible to be Elected Members, but shall not comprise more than half of the members of the Council.
156 The Council shall:
(a) support the work of the Ministry Support Team; (b) be responsible for finance and property matters and other matters for which responsibility does not rest with the Ministry Support Team; (c) exchange reports with the Ministry Support Team; (d) implement policy agreed to at any General Meeting; and (e) otherwise comply with its responsibilities under clause 28.
CHAIRPERSON
157 Subject to clause 48, the Chairperson of all meetings of the Council as Governing Body will be a member of the Council elected by the Council at its first meeting after an Annual General Meeting, or after that office becomes vacant. The Council may remove the Chairperson at any time.
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An outline of meeting procedures and principles
1. Chair calls meeting to order: Ladies and gentlemen it is just 7.30 and I call the meeting to order; we will proceed with the business of the meeting.
2. Chair enquires if there are any apologies for absence: Are there any apologies for absence from the meeting?
The names of several people who are unable to attend the meeting and wish their apologies to be offered are mentioned, and
3. Chair invites the meeting to accept the apologies: You have heard the names of those who tender apologies for non‐attendance. Is it your wish that the apologies be received? Those in favour will say ‘Aye’, the contrary ‘No’. The ‘Ayes’ have is. The motion is carried, and the apologies received.
4 (a) Chair calls upon the secretary to read the minutes of the previous meeting: I call upon the Secretary to read the minutes of our last meeting.
The Secretary reads the minutes (exactly as they are written), and may conclude by saying: “Those are the Minutes of the last meeting, Mr Chairman / Madam Chair.”
5 (a) Chair invites the meeting to approve of the minutes: You have heard the minutes read. Is it your wish that they be confirmed as a true and accurate record of the proceedings of that meeting. Those of you who were present at the last meeting and approve will say ‘Aye’, of the contrary opinion ‘No’. The ‘Ayes’ have it. The Minutes are confirmed.
4 (b) Chair invites the meeting to take the minutes as read and to approve of them: The minutes of the last meeting having been circulated by post, is it your wish that they be taken as read? Those in favour etc ... The Minutes are taken as read.
5 (b) Is it your wish that the minutes be confirmed etc...
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Should anyone challenge the accuracy of the minutes,
Chair puts a motion that they be amended, or altered, in terms of the speaker’s suggestion: It has been moved and seconded that the minutes be amended by the addition of the name of Mr Roger Broad as a member of the sub‐committee appointed to... Note In such a case the motion that the minutes be confirmed will be put thus: Is it your wish that the minutes as read, and amended in terms of the previous motion, be confirmed? Those in favour etc...
When the motion confirming the minutes has been passed, the Chair should immediately sign them as confirmed, and add the date. S/He should not wait to the end of the meeting. Concerning ‘Matters Arising From The Minutes’ ... In some organisations this is the next item on the agenda, but a more efficient way of attending to such matters is for the Secretary to ensure that they are included later in the agenda in an appropriate and convenient place (especially as they may include correspondence, reports, or financial matters.)
Chair invites Secretary to report on correspondence: I call on the Secretary to report on correspondence.
Secretary: “Mr Chairman, we have received correspondence from...” Secretary will read letters in full, give a summary of them, or mention their contents briefly, as is appropriate. Secretary: “Mr Chairman, I have written to the following...” Secretary may read or comment as above. Secretary should ask if there is any discussion.
Chair invites the meeting to receive the inward correspondence and approve of the outward correspondence: Is it your wish that the inward correspondence be received, and the outward correspondence be approved? Is there any discussion? Those in favour etc...
Chair calls upon the Treasurer to make her / his report: I call upon the Treasurer to make her / his report.
Treasurer makes her / his report. This usually records the bank balance (a necessary piece of information if accounts are to be
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paid), and any other vital information (such as the subscriptions received or outstanding), and the list of accounts to be paid for which s/he wishes approval, and states are correct.
Chair invites the meeting to receive the Treasurer’s report: Is it your wish that the Treasurer’s report be received? Is there any discussion? Those in favour etc...
Chair invites the meeting to approve of payment of accounts: Is it your wish that the accounts as read by the Treasurer be paid? Is there any discussion? Those in favour etc...
Chair calls for any other reports: (for example) I call upon the Chairman of the Tournament Sub‐Committee for his committee’s report. Committee Chairperson: Mr Chairman, I have to report that the Sub‐Committee has met three times since the last meeting of the Club. Arrangements for the Tournament have been finalised and are as follows...
Note For Reports you (1) receive it, (2) discuss it, and then (3) vote on adopting it.
Chair invites the meeting to receive the Sub‐Committee report: Is it your wish that the report of the Tournament Sub‐ Committee be received? Is there any discussion? Those in favour etc...
Chair invites the meeting to adopt the report: You will recall that the Sub‐Committee was given full power to arrange the forthcoming Tournament and you have heard the details. Do you wish to adopt the Sub‐Committee’s report? Is there any discussion? Those in favour etc... I am sure you wish to congratulate the Sub‐Committee on the splendid programme they have arranged, and their meticulous care for detail. We are grateful to you, Mr Snooks, and your Sub‐Committee, and look forward to a highly stimulating and profitable Tournament. [Applause]
Chair works through other items on the agenda: a. S/he refers to the subject matter of the item concerned; b. Calls upon the Secretary or other member concerned to introduce the matter, which is usually done in the form of, or results in, a motion;
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c. Calls for a seconder, opens the matter for discussion; d. Puts the motion to the meeting.
INTRODUCTION TO MOTIONS
[1] The motion is moved [2] Then there is discussion [3] Then the motion is put
The Chair can always decline any discussion until a motion has been moved (not ‘put’)
There are two types of motions: ‘Substantive’ and ‘Procedural’
SUBSTANTIVE MOTIONS 1. Couched in simple, affirmative language starting with ‘That…’ (e.g. That we paint it white) 2. The motion must be moved and seconded 3. Discussion takes place 4. Chair asks: “Are you ready to vote?” “The motion is……. All in favour…” 5. An amendment may be added , but is not to negate the motion (e.g. After ‘white’ add, ‘with a black lid’) 6. Discussion of amendment only 7. Mover of original motion has right of reply 8. Amendment is put to the vote 9. If passed then the motion is rewritten. If lost then the original motion remains 10. The motion is put to the vote 11. Multiple amendments must be taken in the order they appear in the sentence
RULES GOVERNING SUBSTANTIVE MOTIONS 1. Motions should be clear and unambiguous. The Chairperson should refuse to put them to the meeting unless they are so framed. 2. It is desirable to have a seconder in order that the Chairperson can be assured that the proposal has support. 3. The Mover and the Seconder usually speak to the motion when they rise to move or second. Only the Mover has right of reply. This can only be exercised at the end of the debate on the motion, or at the end of discussion regarding the first amendment. No new material may be introduced. The Seconder may reserve her/his speech till later.
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4. If the Mover speaks to the amendment s/he forgoes the right of reply to the original motion. 5. Amendments should be taken in the order in which they affect the terms of the original motion. 6. Amendments must not be direct negatives or substantially the same as earlier defeated amendments. No person may move or second more than one amendment. 7. The Chairperson should accept only one amendment at a time for discussion. S/he should call for notice of any other amendments before discussion commences. The Mover of the last successful amendment has right of reply before the amendment is put to the vote. The original mover only has right of reply to the first amendment. 8. When an amendment is carried it is incorporated in the motion, and the motion as amended becomes the motion before the meeting. 9. Motions and amendments can be withdrawn only when the Mover, Seconder and majority of those present at the meeting consent. 10. A meeting can go into committee to discuss confidential and complicated matters. Chairperson should see that all decisions reached are confirmed in the open meeting. 11. All motions and amendments should be handed in written form before they are accepted. 12. In formal meetings time limits should be set for all speakers. 13. It is the Chairperson’s duty to put all motions and amendments to the vote. The Chairperson should accept any motion which is within the competence of the meeting. 14. The Chairperson should not attempt to sway the meeting. If s/he wishes to support one side s/he should state clearly that s/he wishes to speak in this manner and ask leave of the meeting to speak from the chair. Sometimes s/he may ask someone else to take the chair while she is speaking. The Chairperson may have an ordinary vote and, if the rules provide, a casting vote.
PROCEDURAL MOTIONS These are formal motions which are used to accelerate action, to dispose of the matter, or to avert making a decision. They are allowed to interrupt a speaker with these (only time): e.g. Mr Chairman, I move that the motion now be put OR e.g. I move that we pass to the next item of business
These motions are voted on immediately.
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GENERAL CHARACTERISTICS OF PROCEDURAL MOTIONS 1. They cannot be moved or seconded by any person who moved, seconded, or spoke on the motion or amendment under consideration. 2. Anyone may speak to them where discussion is permissible. 3. They are accepted entirely at the discretion of the Chair and not as a matter of right. For example: “I do not feel that this motion is conducive to the smooth running of the meeting, so ‘No’.” 4. They take precedence over all other motions.
THE CLOSURE – “That the motion now be put”. This is used to terminate a debate and bring the matter to a vote. There is no debate on this motion and the Mover may interrupt the Speaker. If it is carried a vote must immediately be taken on the original motion subject to the Mover’s right of reply.
NEXT BUSINESS – “That the meeting proceed to the next business.” This is another way of stopping the debate. If passed it means that the meeting jumps straight to the next item without voting on the motion at all. This motion cannot be moved while another person is talking and by no‐one who has previously taken part in the debate. It should be put to the vote at once, and if carried the subject of the motion previously under discussion is considered disposed of for that meeting.
ADJOURNMENT OF MEETING – “That the meeting be adjourned.” This may apply to a short interval, e.g. a lunch break, or the whole meeting may adjourn for the day. It may state time and place of next meeting. The Chair may invite, “Will someone move that…”
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Miscellaneous Notes on ‘Meeting Procedure’
Two continuums: FORMAL…………………………………………….INFORMAL MAJORITY………………………………………….CONSENSUS
Maori custom: Prayer… People greeted… Socialising / Food… Business
Westminster procedure: Justice and courtesy for all; everyone has a right to be heard; majority rules.
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If you have many people with a contentious issue you may need to fall back on the ritualized Westminster system. (When love goes you are left with politeness, which equals ‘ritual’)
Chair: You are there to keep the harmony and the flow, i.e. to take a lead. 1. Authoritarian leadership: manipulates. 2. Laissez‐faire leadership: lets the strong squash the weak. 3. Democratic leadership: sensitive to mood, listening, draws out all people, impartial (if they temporarily vacate the chair), know your meeting procedure i.e. constitution and rules, keeps time without rushing, exercises discipline, keeps summarizing to date, is accepting, has a secure personality, is firm, has respect for the personal worth of all in the group, is welcoming of strangers and latecomers.
CHAIRPERSON’S DUTIES 1. Know your constitution 2. Make out an agenda in co‐operation with your secretary, and circulate it before the meeting 3. Call the meeting to order, e.g. prayer or gavel 4. Check there is a quorum. If there is not, you may still choose to continue and ‘provisionally’ minute this meeting for ratification at the next meeting with the correct quorum. 5. Announce the purpose of the meeting 6. Announce the finishing time 7. Ensure that members speak through the ‘Chair’ 8. Keep summing‐up as you go, i.e. take notes of the pros and cons 9. Be objective. Control the meeting but don’t direct it. Be aware of your own emotions.
TYPICAL MEETING OUTLINE 1. Opening remarks 2. Apologies – are there any? 3. Do we agree to receive them? 4. Minutes of the previous meeting: read, or taken as read 5. Are they a true and correct record? Yes? Then sign them 6. Matters arising from the last minutes 7. Correspondence: secretary reads out inward correspondence and the meeting approves the outwards correspondence 8. Financial statement from the treasurer 9. Committee reports 10. Other reports from the floor – should be brief 11. Motions, of which due notice is given (e.g. circulated some time before)
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THE TRAINING
“We have no shortage of advice on what a church might look like…what keeps us from necessary change is not a shortage of ideas but rather a tenacious clinging to an old view of who we are and how we should be in the world. Perhaps we cannot breathe new life into the embers until we have the courage first to see, to own and abandon the mountain of ash under which they lie…” Bishop Kelvin Wright Beware of ideas with use‐by dates,’ Anglican Taonga, 37 (Spring 2011): 29.
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The Healthy Churches Handbook – Robert Warren
This is a practical guide to help churches identify their strengths and weaknesses, and discover what action to take in order to develop the health of their church. The focus is on the quality of the church's life rather than just the numbers attending. The goal – encountering the reality of God's presence.
This book is designed as much for lay members of the church as for clergy. It is called a Handbook because it is not intended simply to be an outline of a theory, but a practical guide to help churches identity where work needs to be done to enrich their health.
Based on a review of churches in growth in an English Diocese, one of the first things that stood out was that none of the churches seemed to have been majoring on being growing churches. Numbers were not a big issue for them. What they were doing was taking their faith seriously and seeking to be church to the very best of their ability. So describing them as growing churches did not capture the essence of their story. Their attention was on quality rather than quantity.
Most of the churches whose stories feature in the book had small groups that played an important part in their growth. But not all had such groups. In any case, there was something more important underlying those groups. These churches operated as a community with an openness in personal relationships that took the church well beyond operating simply as an organization. Observation was that the goal of these churches was to be a loving community, and many found that small groups were a helpful way of giving expression to that.
All of this resulted in the marks of a healthy church being formulated in terms of goals, characteristics, values and aspirations, rather than activities.
Mark 1: energized by faith rather than just keeping things going or trying to survive worship and sacramental life: move people to experience God's love motivation: energy comes from a desire to serve God and one another engages with Scripture: in creative ways that connect with life nurtures faith in Christ: helping people to grow in, and share, their faith.
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This mark stands at the head of the list and is the entry point into health for any church. All the other marks flow from it.
Some churches lack any internal energy. Everything is an enormous effort. As one person put it: "our church is like a wheelbarrow, nothing moves unless you push it".
Other churches have energy, but not necessarily from an entirely healthy source. Energy may come from a desire to keeping a medieval building in good condition, from having the best set of bell‐ringers for miles, or from wanting to boast the finest choral tradition in the town. Energy can also come from making sure 'our group' keeps control. Equally, energy may come simply from a desire to keep things as they are, or just keeping things going. Survival is a powerful motivator. Most of these things are not wrong in themselves but they are not sufficient as the foundational basis for the life of a church, which is a community of the disciples of Jesus Christ.
It is faith in God as revealed in Jesus Christ by the Holy Spirit that is the source of vitality in the life of a healthy church. Different traditions express this in a variety of ways but, in all of them, prayer is a natural part of personal and church life, faith is talked about as a natural part of life and conversation, and the name of Christ is not a source of embarrassment.
Mark 2: outward‐looking focus with a 'whole life' rather than a 'church life' concern deeply rooted in the local community, working collaboratively with our tikanga partners and in partnership with other denominations, faiths, secular groups and networks passionate and prophetic about justice and peace, locally and globally makes connections between faith and daily living responds to human need by loving service
One of the striking characteristics of churches whose stories have been listened to in the healthy churches project has been the extent to which they have looked out beyond themselves and engaged with the whole of life and with the wider community.
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These are churches that embody the truth that we must stop starting with the church. The starting point for these churches is the world around and the whole of life. They demonstrate in their life the truth that no group is happy or healthy unless it has a task to fulfil beyond itself.
Mark 3: seeks to find out what God wants discerning the Spirit's leading rather than trying to please everyone vocation: seeks to explore what God wants it to be and do vision: develops and communicates a shared sense of where it is going mission priorities: consciously sets both immediate and long‐term goals consistent with those of the Auckland Diocese and the principles of Local Shared Ministry able to call for, and make, sacrifices, personal and corporate, in bringing about the above and living out the faith.
Over the years, churches have stumbled over this mark. There is something deliberately awkward and unsettling about it. At one stage we used the term clear sense of direction. In the Western world we feel much more at home with that sort of language. It is about how we are sorting the church out and getting it properly organized. Once we get into that mindset we all too easily lapse into letting our own preferences set the church agenda. This is why we reverted to the more disturbing wording, which had been how we first expressed this mark.
Mark 4: faces the cost of change and growth rather than resisting change and fearing failure while embracing the past, it dares to take on new ways of doing things takes risks: admits when things are not working, and learns from experience crises: responds creatively to challenges that face the church and community positive experiences of change: however small, are affirmed and built on.
Healthy churches face the cost of change and growth rather than resisting or running from change. The reality is that change is a sign of life and growth: it is also a fact of life. All of us are changing all the time; indeed not a single atom now contributing to the make‐up of our physical being was part of our body seven years ago.
However, many misunderstand change, not least in the life of the church and think it means changing some organizational aspect, such as the liturgical form of worship, the times of the Sunday services, or the
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church building. The truth is that real change is a change of heart. As Fullan has said, "changing formal structures is not the same as changing norms, habits, skills, beliefs". That is what real change is about.
It also requires a willingness to stop and reflect on the value of what we are doing, so this mark connects closely with seeking to find out what God wants, and doing a few things and doing them well. Too easily, both personally and as churches, we rush around in a frenzy of busy‐ness bearing little fruit. As Loren Mead has put it: 'busyness is the escape mechanism most people use to avoid the pain of learning and change'.
Mark 5: operates as a community rather than functioning as a club or religious organization relationships: are nurtured, often in small groups, so that people feel accepted and are helped to grow in faith and service leadership: lay and ordained work as a team to develop locally appropriate expressions of all seven marks of a healthy church lay ministry: the different gifts, experiences and faith journeys of all are valued and given expression in and beyond the life of the church conflict: tensions and conflicts are acknowledged, addressed and resolved
Healthy churches are communities, and operate as such rather than as a club or religious organization. Communities put the focus on valuing people for their own sake and for their distinctiveness. They put a high value on establishing and maintaining good personal relationships. Clubs and organizations tend rather to put their attention on communicating unwritten norms of behaviour that make someone acceptable, or not, and on the contribution members make to getting the task done.
Mark 6: makes room for all being inclusive rather than exclusive welcome: works to include newcomers into the life of the church children and young people: are helped to belong, contribute and be nurtured in their faith enquirers are encouraged to explore and experience faith in Christ diversities: different social and ethnic backgrounds, mental and physical abilities, and ages, are seen as a strength.
Healthy churches make room for all. They are inclusive rather than exclusive, though this is so much easier to write than practice.
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Mark 7: does a few things and does them well focused rather than frenetic does the basics well: especially public worship, pastoral care, stewardship and administration special services (including funerals, weddings and baptisms): make sense of life and communicate faith being good news as a church in its attitudes and ways of working enjoys what it does and is relaxed about what is not being done
This is the mark that most surprised us and uncovered in us an unconscious assumption that growing churches were simply churches running faster than others, being more energetic and active than most other churches. What we discovered was very different. Here were churches and people relaxed and comfortable with what they were doing. They were focused rather than frantic, able to leave some things undone, able to enjoy life and all that is and to reflect on the value of what they are doing.
The Healthy Churches Handbook: A process for revitalizing your church. Robert Warren 2012
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Curriculum for Training and Formation in Local Shared Ministry Units
Curriculum based on “Learning for Ministry: Making the most of Study and Training” by Steven Croft and Roger Walton (2005) with the addition of other necessary formation topics.
On‐site training will be designed to meet the needs of the specific context and people. It will take into account: · the mission and ministry priorities, as agreed in the unit · the experience and skills of the ministry team member · Diocesan priorities and requirements.
The curriculum is for the Ministry Support Team members and is always open for all members of the congregation to attend and participate in.
1. Knowing God better Worship and prayer Engaging with scripture Biblical studies Local Shared Ministry Theology Theology, sacramental and baptism theology Exploring the Christian Tradition Popular culture and God Christian ethics Retreats
2. Knowing yourself better and being changed Gifts, vocation and ministry Growing spiritually Teamwork Understanding formation Balancing life and time management Working in teams Understanding ministry roles Giving and receiving feedback Communication Spiritual direction and supervision
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3. Understanding and serving the church Skills for ministry Group dynamics Leadership Equipping and enabling others Preaching Being Anglican Bi‐cultural responsibilities and the Treaty of Waitangi Using Te Reo in worship Broadening worship and liturgy Understanding your church and community context Diocesan handbook (Cannons/statutes/constitution) The NZ Prayer book NZ Anglican Church history
4. Understanding and caring for God’s world Theological reflection Pastoral training Multi faith dialogues
5. Learning how to learn Learning well Assessments Four pictures of Christian learning – the journey, parenting and personal growth, agricultural images, and building Boundaries, safety and confidentiality Listening skills Personality types Learning styles Managing conflict
6. Practical Priest Craft Use of ritual and symbol in liturgy Sacraments – Eucharist, baptism, confirmation, weddings, funerals, and healing Occasional services
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Deacon Spirituality
The essence of the deacon is in her or his spiritual relationship with God and an understanding of the nature of the unique call that is already present within. A deacon needs to live in ambiguity and to be able to fluctuate sensitively between servant leadership and prophetic ministries.
Definitions
The vocation of a deacon is to dance on the edges: To bear light in the midst of darkness To proclaim truth in the midst of dishonesty and indifference To blur the boundaries between the sacred and profane
The spirituality of a deacon is marked by: Compassion for oneself and others Belief that Christ [the divine] is to be found in the depths of humanness Conviction that unity overcomes estrangement Hope that joy conquers despair
The [dormant] spirituality of diakonia may be enlivened by: Calling forth the servant ministry from the community of the baptized Discovering Christ in the outsider and / or outcast Experiencing Christ in those on the periphery Encountering Christ in one’s deepest self Embracing Christ in the Exile
The spirituality of diakonia may be informed by: Theology of ministry rooted in baptism Our life in the community of the People of God Being surprised by joy Reading Scripture [and the lives of the saints] Communing with Christ as encountered apart from Word and Sacraments Remembering and interpreting the story of God’s people
Gifts: God gives to each individual unique gifts (talents and skills) for service to one another. The Baptized community is called to identify and affirm the gifts of each person. All gifts are essential to establish community
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and require nurture and preparation for the service that is desired. As each gift is nourished, new gifts become apparent at the time the community is in need of particular gifts.
Call: God calls all of us out of our baptism. Call is a continual experience of enlightenment that opens one to hear a new way to use and develop one’s gifts. Call is being open to risk, turning the world upside down, stepping into the unknown. Call comes from within oneself and / or community and is affirmed by both self and community.
Discernment: Discernment is an ongoing lifelong faith journey involving the individual the community praying retelling the story and finding one’s own place in it affirmation of present gifts and skills exploring and pondering ways to risk change / resurrection.
Discernment is a process of risking, growing and searching for new ways to use our God‐given gifts in service to God’s world.
THE SPIRITUAL FORMATION OF DEACONS INCLUDES:
Developing a Disciplined Prayer Life Experiencing a variety of liturgical expressions and traditions of prayer to aid the deacons in finding the places of their restoration.
Broadening definitions of “Prayer” to include: Humour and laughter Body movement Singing and music making Simplifying one’s life style Re‐creation and creativity
Support Structures Programs and deacons need to develop and attend to support structures through Work with a Spiritual Director Colleagues Friends and family Learning techniques of time and stress management [stress is not the same as distress]
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Fieldwork Theological Reflection on those experiences needs to be met in the context of a community, not as individuals.
Increased self‐awareness Asking “Who are You?” Utilizing Twelve Steps / Oxford Group type discussions. Enabling each other to Bring to Light and make friends with the Shadow. Becoming able to recognize [and articulate] one’s encounter(s) with the Holy. Reflecting on what one’s experiences say about one’s own relationship with God.
While from the outside the spirituality of diakonia appears to be Lukan with its preferential option for the poor, for those living the spirituality of diakonia it is actually Johannine with its emphasis on the interconnectedness / interrelatedness of all things.
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Priesthood and Ordination
A New Zealand Prayer Book He Karakia Mihinare o Aotearoa p900
E te whanau a te Karaiti / People of God, we have come to ordain a priest / priests in Christ's holy Church. Christ is head of the Church; he alone is the source of all Christian ministry. Through the ages it is Christ who has called men and women to serve.
By the Holy Spirit all who believe and are baptised receive a ministry to proclaim Jesus as Saviour and Lord, and to love and serve the people with whom they live and work. In Christ they are to bring redemption, to reconcile and to make whole. They are to be salt for the earth; they are to be light to the world.
A New Zealand Prayer Book He Karakia Mihinare o Aotearoa p901
Priests in the Church are called to build up Christ's congregation, to strengthen the baptised, and to lead them as witnesses to Christ in the world.
To do this they are called to be pastors. They are to share people's joys and sorrows, encourage the faithful, recall those who fall away, heal and help the sick.
Above all they are to proclaim God's word and take their part in Christ's prophetic work, to declare forgiveness through Jesus Christ, to baptise, to preside at the Eucharist, to administer Christ's holy sacraments.
A New Zealand Prayer Book He Karakia Mihinare o Aotearoa p906
We praise God for your commitment to serve Christ in the order of priests. Serve patiently and cheerfully, remembering that the work you are called to do is God's work; it is in God's hand, and it is done in God's name to God's glory. Follow Christ whose servant you are. Share the burden of those whose cross is heavy.
You are marked as a person who proclaims that among the truly blessed are the poor, the troubled, the powerless, the persecuted.
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You must be prepared to be what you proclaim.
Serve Christ simply and willingly, and let your joy in Christ overcome all discouragement. Have no fear; be humble and full of hope.
A New Zealand Prayer Book He Karakia Mihinare o Aotearoa p908
God of grace, through your Holy Spirit, gentle as a dove, living, burning as fire, empower your servant N for the office and work of a priest in the Church.
May every grace of ministry rest on these your servants. Keep them strong and faithful, steadfast in Jesus Christ, our Saviour. Amen! May they herald the joy of your kingdom, bring freedom rather than bondage, serve rather than be served; through the sacraments they minister let your grace abound.
Ministries: A Relational Approach ‐ Edward P Hahnenberg
Ordination is the sacramental recognition of significant public ministry within the church and the repositioning of a baptized person to a new relationship of service within the community. p195
Ordination is a larger process involving discernment on the part of the community of the Spirit’s gifts in an individual, ecclesial recognition, sacramental actions, and the acceptance of ministerial responsibility. p199
The laying on of hands and prayer at ordination mark the climactic moment of a process of recognition and repositioning in which the new minister is transformed through her or his relationships of service within and on behalf of the community. p201
Ordination celebrates and enables a new set of ecclesial relationships, a new ecclesial position for the minister; thus the individual is empowered to serve. …The new ‘empowerment’ is a function of the new ministerial relationship. p201
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Formation for Ministry ‐ Diocesan Training Programme 2012 The Bishop says to the candidates for the Diaconate: Deacons in the Church of God serve in the name of Christ1, and so remind the whole Church that serving others is essential to all ministry.
They have a special responsibility to ensure that those in need are cared for with Christlike compassion and humility2. When called upon to do so, they may baptise3, preach4 and give instruction in the faith.5
When the people are gathered for worship6 deacons are authorised to read the Holy Scriptures6, lead the prayers, and distribute the bread and wine of Holy Communion. 8
1Boundaries, Supervision & Spiritual Direction 2Pastoral Care 3Baptism Prep 4 Preaching 5Teaching
6 Familiarity with ANZPB, Reading & Leading Worship 7 Writing & Leading Intercessions 8Server Training
The Bishop says to the candidates for the Priesthood: Priests in the Church are called to build up Christ’s congregation, to strengthen the baptised9, and to lead them10 as witnesses to Christ in the world. 11 To do this they are called to be pastors. 2 They are to share people’s joys and sorrows, 12 encourage the faithful13, recall those who fall away, heal and help the sick. 14
Above all they are to proclaim God’s word4 and take their part in Christ’s prophetic work, 15 to declare forgiveness16 through Jesus Christ, to baptise, 3 to preside at the Eucharist, 17 to administer Christ’s holy sacraments. 17
9 Group Dynamics, Process, Conflict Management 10Leadership styles 11Evangelism 12 Weddings & funerals 13Enabling the ministry of the baptised 14Prayers & anointing for healing 15Social Justice 16Reconciliation of a Penitent 17 Liturgical Competency 139
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THE APPENDIXES
Reading 31: Policies for a “warm peace” and a positive justice
“So Christians are called to work for peace. The peace we seek is a “warm peace”, not merely the absence of war or physical violence, but a peace best defined in the Biblical term “shalom”. This expresses a positive state of justice, mutual respect for differences, health, welfare and security, and a community embracing all humanity in which there is loving concern for all. This is the true ecumenical concern of the whole inhabited world. The churches are called to take initiatives that would inject a note of sanity and sobriety into an atmosphere charged with tension, fear and irrationality and mutual distrust.
Our nation's leaders can do little without the active concern and backing of informed people supporting them. We should be ready to work with others in mobilising public opinion, in promoting education and programmes for peace. To fail in this may be to acquiesce in situations leading to greater conflict. Christians who put their faith in the Lord of history should be bearers of the light of hope amidst a too prevalent gloom of despondency.”
1980 Presidential Address to General Synod
Responsibly Christian in Church and Society Today: Challenges from a Christian Leader. An anthology of readings from Allen H Johnstone. 2010 p56
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Appendix A History
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A New Ministry for a New Time ‐ 2008
An introduction to Local Shared Ministry in the Diocese of Auckland
An innovative appointment of a person to manage and have oversight over the development of Local Shared Ministry was the beginning of the implementation of a new vision for ministry. In 1995 the Auckland Diocesan Synod passed a statute to enable ministry units (parishes) to become Local Shared Ministry Units. In May 1996 a Bishop’s Chaplain was appointed with the task of developing Local Shared Ministry in the Diocese.
Prior to my appointment to this position, several ministry units were beginning to look at this model of ministry. Many people had undertaken significant training, and there was much meeting and talking around the possibilities of new ministry models. However there remained the task of actually “making it happen!” With an interest in enabling and empowering people for ministry, some skills for the process, and an inbuilt passion for making things happen – this seemed to me to be an exciting new challenge.
My first task was to work out a process whereby ministry units could move from one model (traditional Vicar led parish) to a new model (ministry of all the baptised). Most ministry units moving into the model would be doing so because of lack of financial resources, often caused by declining membership.
While Local Shared Ministry is exciting, challenging, and offers a positive way for all the baptised to exercise their ministry with authority, it can also be a threatening model for traditional clergy, as well as for those who have become dependent on having ministry delivered to them while they remain passive recipients. It requires a paradigm shift of huge dimension. However in this country, with its isolated rural communities, its small congregations, and its plethora of church buildings, this model provides a life‐line for the renewal of ministry. It also offers a new way towards an ecumenical venture for the increasing problem where several mainline churches struggle to exist in a community with ever decreasing congregations.
Helping congregations come to terms with the need for change is both a privilege and a frustration. None of us like a change and for many congregations facing change, the thought of no longer having a Vicar to 145
lead them is the final straw in a lifetime of changes that need to be faced. Much reassurance, encouragement, and trust is needed for independence to be achieved. The process of moving people from one model to another (whatever that might be) takes time and patience. Knowing how life giving that change can be, it is not always easy to accept that the change will be too hard, or too late, for some.
Based on the writings of Roland Allen and Wesley Frensdorff, Local Shared Ministry uses a theology of ministry that recognises the ministry of all the baptised. It is about a ministering community faith, not a community gathered around a minister. It is about recognising and affirming the gifts of the entire congregation. It is essential that people understand the theological principle, in order to maintain the integrity of the model.
Over time a process has been developed that allows congregations to enquire about Local Shared Ministry, explore what it will mean for them, make decisions about their priorities for ministry and mission, call their leadership team, commence training with an enabler to resource and support them, and eventually become a Local Shared Ministry Unit.
Stories, people and journey are at the heart of local ministry – people connecting with their community, people connecting with people, people on the move.
Once a ministry unit has decided to explore Local Shared Ministry, an enabler is appointed to work with the Ministry Support Team and the congregation. The enabler is appointed by the Bishop and each unit contributes ¼ of a stipend into the enabler’s stipend pool to cover that cost. We are fortunate to have a team of able, enthusiastic and skilled enablers who have helped greatly with resourcing, training and supporting each congregation. Although I have the responsibility for the oversight and training of enablers, we have formed a collegial team who meet regularly for reporting, discussion and training, as well as to support and encourage each other.
The Bishop is central to this model of ministry. He is involved at all stages of the congregation’s journey, and receives regular reports on each Local Shared Ministry unit.
Ten years on there are sixteen Local Shared Ministry Units in the diocese, with several other congregations either having explored or currently exploring the model. These congregations are intent on
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connecting with their local communities, providing good worship, and living out their baptismal promise in their daily lives. There are three half time and one full time enabler. Each is passionate about their ministry and they are a vital part of the diocesan Local Shared Ministry story. An enabler training programme has been established and each year a Local Shared Ministry conference is held giving congregations a chance to tell stories, share experiences, encourage each other and learn. As we continue the journey, we do so in knowledge that we have a way to empower people in ministry and mission. Local Shared Ministry is well supported, well‐resourced and very much a part of Diocesan life.
Barbara Wesseldine Bishop’s Chaplain / Co‐ordinator LSM 2008
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Local Shared Ministry in the Anglican Diocese of Auckland ‐ 2010
Barbara Wesseldine Bishop’s Chaplain for Local Shared Ministry
The Theology of Local Shared Ministry Local Shared Ministry applies a theology that recognises and develops the ministry of all the baptised. It is about a ministering community of faith, not a community gathered around a minister. Affirming the gifts of the entire congregation, Local Shared Ministry emphasises the responsibility of the local church for mission and ministry. Expression of the sacramental unity of the whole Church is sought through the Bishop’s delegation of appropriate oversight, provision for ordained ministry and the necessary licensing.
The people in ministering communities are aware of the need to use their gifts, and the responsibility to do so. Their baptism gives them that authority, and ministry is part of their daily life, not just something they do on Sunday! Addressing strategies for defining what mission priorities might be applicable for any given congregation is one of the key tasks of each Local Shared Ministry Unit. The Church is now in a missionary situation.
The mission is to proclaim and model Christian faith to people who have no prior knowledge or experience of it. This means what we say in church, our pastoral responses, how we live our lives, how we relate to the community, must address the key issues in our society. It means that people come first and that all people count equally.
In the beginning Local Shared Ministry predominantly provided a way for congregations to continue being the church when they could no longer pay for stipended clergy. While this is still the driving factor for most decisions, it is not always the case. It is now becoming apparent that LSM is a way of being church that enhances and fulfils congregations in a way not seen before. People become actively aware of being a Christian in their own community, and the local community begins to see the church congregation in a radically different way. This way of being church is particularly suited to congregations which exist in a local area, work and play in one locality. Members of many city parishes often live far outside the parish boundaries and may have no relationship with the community in which the church is situated. While these congregations can still be a ministering community, they do not have an immediate relationship with the people who reside in the area. Local Shared Ministry is about turning members into disciples. Opting for this Ministry means a great change of attitude within each 148
congregation. It means becoming disciples rather than members and it means using God‐given gifts for the whole community. A congregation that chooses Local Shared Ministry needs to be community‐facing, willing to learn and share their faith. It is a journey that changes the way parishioners see themselves as a church and engages them in a way they have never experienced before. The empowerment of people, as they recognise their ability to actually minister and to be allowed to be involved in all aspects of ministry, is awe inspiring.
While Local Shared Ministry is exciting, challenging, and offers a positive way for all the baptised to exercise their ministry with authority, it may also be a threatening model for traditional clergy, as well as for those who have become dependent on having ministry delivered to them while they remain passive recipients. It requires a paradigm shift of huge dimensions for both clergy and laity. However in this country, with its isolated rural communities, its small congregations, and its plethora of church buildings, this model provides a life‐line for the renewal of ministry. It also offers a new way towards an ecumenical venture for the increasing problem where several mainline churches struggle to exist in a community with ever decreasing congregations. As society is now changing for economic and environmental reasons, towards more locally focussed communities, so Local Shared Ministry is proving to be more popular with urban congregations.
The Role of the Bishop Local Shared Ministry is not a congregational model but is very much an Episcopal one, as local communities and diocese relate mutually. The congregations experience close connection with the Diocese through the ministry of the Bishop’s Chaplain for Local Shared Ministry, their diocesan appointed Enabler, and the fact that the Bishop presides at many of the highlights of their journey into this way of ministry: for example, the commissioning and licensing of the Ministry Support Team, and ordination of the members called to be priests and deacons within each faith community.
The majority of the day to day work of Local Shared Ministry in the diocese is the responsibility of the Chaplain and the team of Diocesan Enablers. The Bishop is involved is through regular reports from the Chaplain, acceptance of the members called to the Ministry Support Team, the invitation to those members to take up their call to leadership, the receiving of the assessment reports and the three yearly reviews of results. These all provide a constant flow of information for the Bishop about the health and well‐being of each congregation.
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Local Shared Ministry Units are proud to be part of the diocese, they participate fully in diocesan events, and they recognise and celebrate that they are part of the wider Anglican Communion.
Calling and Forming the Ministry Support Team One of the responsibilities as the Bishop’s Chaplain is to prepare the congregation for the calling of their Ministry Support Team. The role of the Ministry Support Team is to encourage and support the whole congregation in ministry and mission.
The preparation for the calling involves several workshops to decide the ministry and mission priorities for the congregation and then to design the appropriate team required to provide the leadership. An understanding of the roles, the method for the calling process, and the expectation for training are also part of this preparation.
At a Sunday service the calling for the Ministry Support Team takes place. The parish as a whole decides who takes on a particular leadership role, which means they need to know each other quite well. During the service, members of the congregation prayerfully write down the names of those whom they believe God is calling to provide leadership in a specific area of ministry, for example: Worship, Preaching, Education and Pastoral Coordinators, Administrator, Vocational Deacon, and Priest. Ideally people should have one area of responsibility, but may occasionally take on two ministries. The calling is confidential. Members of the congregation are required to discern the gifts of individuals without asking any if they would accept a role. Those called decide for themselves whether or not they accept the call.
The Bishop’s Chaplain then consults with the Bishop and those called are interviewed by the Chaplain. When the Bishop and the local committee confirm the calling they are invited by the Bishop to take up the ministry leadership role. This means that people are called in three ways: by the congregation, their own acceptance and the call of the wider church through the Bishop. The team and congregation together are commissioned by the Bishop, who appoints an Enabler and celebrates with the congregation as they continue their journey into Local Shared Ministry.
After a year of exploration, training and team building, the Ministry Support Team and congregation have an assessment, the team is licensed, the Sacramental Ministers and Vocational Deacon are ordained, and the congregation is inaugurated as a Local Shared Ministry unit. The Ministry Support Team is licensed as a whole, sharing a common licence. The level playing field approach for the whole team ensures all people 150
are valued, and no individual is more important or over‐extended in ministry.
Priesthood and Local Shared Ministry Contrary to some popular belief, priests in Local Shared Ministry are no different from others. They are ordained by a bishop after appropriate training for their role. While they are not trained to be vicars they are trained for administering the sacraments and in the knowledge of the Scriptures. These are the tools of trade for any priest. Their training is ongoing and equips them for their task within the congregation which has called them.
Priests in Local Shared Ministry administer the sacraments and gather the community. Both roles offer leadership in ensuring the spiritual growth of the congregation and individuals.
Accountability and responsibility are assured through ongoing training and the constant supervision of the Enabler.
Some question the limiting of priests to minister only in the place where they are called and ordained. This is not a new phenomenon in the Church. Canons 15 and 16 of the Council of Nicea (325A.D.) and Canons 5 and 6 of the Council of Chalcedon (451 A.D.) make it clear that Bishops Priests and Deacons are not to move about but are to remain in the place where they have been ordained. As with much of Local Shared Ministry, ancient practices are renewed for a modern situation.
The role of the Enabler Once a ministry unit has decided to explore Local Shared Ministry, an Enabler is appointed to work with the Ministry Support Team and the congregation. An Enabler is a skilled professional who is usually, but not exclusively, an ordained person. The ministry serves to resource, train, supervise, and encourage the team and congregation. All training is delivered onsite, and is for the whole congregation.
The Enabler encourages the congregation to develop a strategy for mission helping them to understand the various leadership roles within the Ministry Support Team.
There are monthly meetings for the Team, and individual training for the members. Regular training sessions are held for the whole congregation. Pastoral, preaching, worship, education and outreach teams are formed and trained, thereby encouraging all members of the congregation to share in the ministry. While people are not expected to over‐train, it is important that the curriculum designed for this model of
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ministry is covered along with any additional training that may be required. The provision of quality education and training means theological education is no longer available only to a privileged few. A climate of learning and exploration is encouraged in order to create a community of lifelong learners and transform expectations of who may minister. The Enabler is appointed by the Bishop. Each unit contributes into the Enablers’ stipend pool to cover the cost. The Diocesan Enabling Team currently numbers eight; five are full time while the remainder are half time. A three day planning event is held at the beginning of each year to establish goals and expectations. A two day professional development event is held annually. A retreat time is provided each year and a full day meeting of the whole team is held monthly. New Enablers are seen by the Chaplain for individual supervision each month for the first year. The aim is a professional team of enablers who are as enthusiastic about their ministry as the people whom they resource, train and encourage. Maintaining the Integrity of Local Shared Ministry The integrity of this ministry is paramount, as failure to be true to the theology of the model would result in short‐changing the people involved.
At the beginning the congregation must vote to ask the Bishop for permission to explore the model. The Bishop alone has the authority to invite the members of the Ministry Support Team to take up their ministry. Before the Team licensing and ordinations, a major assessment is made to ascertain whether or not the Team and congregation are ready. At this point three‐quarters of the congregation must vote in agreement.
Every three years a review is held to check the health and vitality of the unit and to allow for further callings, if they are required.
Priests are licensed to minister only within the local community in which they are called. To serve as a Priest in another location will require the person’s ministry be to be reassessed in the light of the new congregation and be invited to undertake further training within the Diocesan Training Programme, after which they may be licensed as a non‐stipendiary priest within a parish.
The role of the Bishop’s Chaplain has changed and grown over the years. It has been an incredible privilege to have worked alongside Bishop John as this model of ministry has been nurtured and
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encouraged into maturity. Within the units there is much life and hope for the church. Several congregations have completely regenerated their original Ministry Support Team, some more than once. This is healthy and to be expected. The more mature units are firmly focussed on mission within their local community, thus providing churches that are relevant to their context. The education of congregations into a new understanding of discipleship and being Christian in the world has been not only a challenge, but a joy. Good support and encouragement from the Bishop has always been provided. Having a team of capable and supportive Enablers has also been very important. If I were to identify my hopes and dreams for the future of Local Shared Ministry in this diocese they would focus on: continuing to provide a Coordinator for LSM so units can keep moving ahead, continuing to be well supported by the diocese and the integrity of the process with its built in checks and balances, ensuring a supply of skilled enablers to monitor and review the process, train and encourage people.
About the author Barbara has been the Bishop’s Chaplain for Local Shared Ministry since 1996. The first appointment for the original Bishop’s Staff Team, she was given the role of Co‐ordinating the development of Local Shared Ministry in the Auckland Diocese. This has resulted in 20 congregations being set up and trained in this way of being church. The training and oversight of the Enabling Team has also been a significant aspect of her work. Barbara trained as a nurse and was a tutor sister for several years. In 1990 she became one of only two people in the diocese to date, to train in the Diocesan Training Programme for intentional lay ministry. In 1992 she became part of the Cathedral staff and worked for four years developing the baptism and marriage preparation programmes, the Kathedral Kids and youth group, and networking with community groups, as well as encouraging the local community to be involved with the Cathedral through special services.
Her passion for empowering people in ministry, and her ability to facilitate groups, encourage teams, and her clear understanding of process, has been an important part of her role in her current position.
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Appendix B Tikanga Pakeha Guidelines for “Mutual Ministry” (Local Shared Ministry) (Adopted 1996)
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`“Mutual Ministry” Guidelines – Tikanga Pakeha
Adopted: Tikanga Pakeha Ministry Board
The Place of “Mutual Ministry” The church is called to live out the mission and ministry of Christ in the world. It is a community of the baptized which draws from its gathering in worship around the ministries of Christ’s word and sacrament.
The mission of the church is the shared responsibility of all the baptised, and includes proclaiming the Gospel, baptising, nurturing people in the faith, transforming unjust structures, expressing loving care toward those in need, and caring for the creation.
Within our Tikanga, as in the church elsewhere, new expressions of church are being developed. The term “Total Ministry” is sometimes used as a generic way of referring to a particular approach it is referred to differently in different places and is here called “Mutual Ministry”.
“Mutual Ministry” is a way of thinking and of ordering ministry that seeks to locate the responsibility for the mission and ministry of the church in the local worshipping community. “Mutual Ministry” will depend on the worshipping community understanding the full extent of this responsibility and overcoming any residual sense that they are mere “consumers” or “supporters” of ministry done by others on their behalf.
However, the mission and ministry of the church is never simply an expression of the local church. The church’s mission is worked out in communion with the whole Christian community across both time and space. The local church represents the mission and ministry of the whole in the local place.
Within the Anglican Church this relationship between the faith and practice of the local baptised community and the whole church is represented in the essential oversight of the Bishop and the ministry of the ordained by licence of the Bishop.
Ordained ministry, thus, is more than for provision of sacraments; it reminds each part of the church of its essential belonging in the wider church and the sacramental nature of the church itself as the body of Christ.
While “Mutual Ministry” puts special emphasis on the responsibility of the local church for mission and ministry, it also seeks to express the sacramental unity of the whole church through the links with the diocese, appropriate oversight delegated by the Bishop, the provision of ordained ministry and the licensing of some other ministries by the Bishop.
“Mutual Ministry” is an appropriate option for a worshipping community where it is considered as a way of enabling mission.
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1. Recognition of Variety of Process 1.1 Dioceses, and local congregations in dialogue with their diocesan authorities, need to have freedom and flexibility to design and follow processes for establishing and sustaining forms of “Mutual Ministry” according to the needs and traditions each context. 1.2 However, because of mobility between dioceses and the need to maintain the integrity of the church’s ministry it is important that the dioceses conform their processes to certain principles. 1.3 Such principles should be debated together by the dioceses in an appropriate forum if and when they are found inadequate for the practice of any diocese.
1.3 This document attempts to name the agreed principles to guide diocesan policy for “Mutual Ministry” development and management.
2. Foundations 2.1. Congregational choice for responsibility for local mission and ministry is primary. 2.1.1 The fundamental choice at the base of “Mutual Ministry” is an acceptance by the congregation of responsibility for local expression of the mission of the church and the ministry which supports that mission. 2.1.2 The primary ecclesial relationship is between the congregation and the diocese. 2.1.3 Even when the catalyst for choosing “Mutual Ministry” is financial or other circumstance it will be important for each congregation to consider the “Mutual Ministry” option in the light of this heightened shared responsibility. 2.1.4 Such a consideration and choice for local mission and ministry responsibility changes and challenges many of the conventional ways in which laity and clergy relate and congregations/parishes and diocese relate. This suggests the need for a carefully facilitated process of exploring the nature of the church’s mission and the nature of baptism in relation to mission. 2.1.5 The Anglican Consultative Council definition of mission and the understanding of baptism contained in the ANZPB liturgies of Christian Initiation and ordination offer valuable tools for helping congregations explore these issues.
2.2.1 An educational programme on baptism and ministry is needed. 2.2.2 At the heart of the congregational acceptance of responsibility for mission and ministry is their revaluing of this baptism as incorporation into the mission of Christ in the world. 2.2.3 An intentional and systemic programme of education and reflection on baptism and ministry should be carried out with each congregation for a considerable period before attempting to discern particular ministries. 2.2.4 It is desirable that there be a diocesan support and partnership with the congregation in the planning and implementing of this process.
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2.2.5 Identifying key support ministries needed to enable the mission of the local church. 2.3.1. The congregation needs to consider the particular shape and character of their local mission and then suggest the key support ministries that will be needed to enable and sustain that mission. 2.3.2. It should be explicitly assumed that all members of the congregation share aspects of ministry and contribute to the mission of the church. The key ministries identified are to support, co‐ordinate, enable and focus specific areas of ministry. They are not themselves the ministers for the congregations. 2.3.3. Support ministries identified will normally include deacons and priests but not be limited to ordained ministries.
2.4.1 A process for discerning and identifying individuals to fulfil support ministries. 2.4.2 The identifying of individuals to fulfil support ministries is appropriately done in a context of prayer and after careful preparation and involvement of the whole congregation. 2.4.3 The process needs to be a combination of communal discernment, nomination by the congregation, consideration and willingness by those proposed, confirmation by appropriate local leadership, and confirmation of those requiring diocesan authorisation or ordination by appropriate diocesan authorities.
2.5.1 Process for authorising, commissioning or ordaining those identified for support ministries. 2.5.2 A clear diocesan policy is needed regarding which ministries require authorisation or recognition from outside the congregation and the criteria and expectations relating to each. This is important to avoid misunderstanding and apparent breaches of trust between a congregation expressing its local responsibility and discernment and diocesan authorities. 2.5.3 Generally the only people that should require some sanction at diocesan level are those whose ministries involve bearing significant representative responsibility on behalf of the church in publicly identified pastoral or liturgical functions. That is, those who bear the responsibility for the quality and propriety of intentional pastoral ministries, liturgical and sacramental ministries should be formally approved by the Bishop after due consideration at diocesan level. 2.5.4 All other ministries may be authorised locally in the congregation. 2.5.5 When assessing candidates commended for ministries in “Mutual Ministry” settings, diocesan processes need to give considerable weight to an examination of the local context and process behind the commendation. Where it is clear that an appropriate level of education and discernment process has been fulfilled and where the congregation truly owns the process and the candidate’s commendation, then it should be very exceptional to decline appropriate sanction. 2.5.6 This applies equally to candidates for ordination, for whom the appropriate sanction is acceptance as a candidate for ordination. 2.5.7 Prerequisite processes and training before authorisation or ordination should be appropriate to “Mutual Ministry” context for ministry and 159
will not normally parallel the processes and training for those preparing for other contexts of ministry. 2.5.8 The peculiar context of “Mutual Ministry”, the setting of each ministry in an essential network of ministries, the expectation of on‐going learning with the congregation, the provision of appropriate oversight, and the recognition that the primary ministry credential is the candidate’s established credibility in the local setting, means that distinct criteria for selection and training need to apply. 2.5.9 In any case the important principle is that no process or training expectation should undermine the essential link between the local ministering community and the individual commended for particular ministry. The credibility of the local community’s responsibility for mission and ministry is affirmed by the sanctioning of its candidates by the wider church.
3. Context 3.1.1 It is an essential aspect of “Mutual Ministry” that no ministry is isolated by status or structure. The ministries required to sustain the mission of the church are firstly the congregation’s as a whole, and are enabled, resourced, co‐ordinated and focused by particular people working in relationship together. 3.1.2 Without evidence of such mutual ministry between ordained and lay with a variety of responsibilities and gifts “Mutual Ministry” cannot be said to exist.
3.1.3 Diocesan links and oversight. 3.1.4 Because the conventional link between the baptized and the wider church has been through a parish structure to the diocese, special care needs to be taken to link “Mutual Ministry” congregations to the wider church through the diocese. 3.1.5 This will mean a diocesan commitment to communication with and political involvement by these congregations which respects their mutual style of ministry. 3.1.6 The congregations will not appropriately relate only through their ordained members.
3.3 Competent ministry education, support and oversight 3.3.1 The mission of the local church in “mutual Ministry” is linked to and supported by the wider church through the essential provision of appropriate oversight and training expertise. Normally this will be by the appointment by the diocese of an appropriately trained person as a mission enabler. 3.3.2 Such a mission enabler is responsible to the Bishop for supporting the development of healthy mission in the local church. This is done by facilitating a local process of education and discernment to establish functional support ministries and to support and resource them in ways that enable mission.
3.4 On‐going congregational education and vision raising 3.4.1 Another base required to sustain “Mutual Ministry” with integrity is a disciplined on‐going education programme for the whole congregation. This is needed in order to maintain both the shared paradigm that 160
mission and ministry belong to the baptized community, and the competence of members in specific and general ministry skills. 3.4.2 Such an education programme needs to include attention to basic skills of theological reflection, Biblical interpretation, pastoral response, and liturgical leadership. 3.4.3 Specific ministries will also need both reflective and skill based learning opportunities. 3.4.4 It is important that any education programme does not alienate specific ministries from the ministries of the rest of the congregation. The most obvious way of ensuring this is by making all learning opportunities open and welcoming to all. 3.4.5 As much attention needs to be given to the process of education in the congregation as to the content. 3.4.6 The preferred method of learning is an action‐reflection model that encourages group interaction and uses as an integral component the deliberate integration of experience with theory and skill content. The congregation as a whole ideally becomes both the context of and a resource for the education programme. 3.4.7 The diocese will need to work with those involved in “Mutual Ministry” to outline basic educational expectations for “Mutual Ministry” congregations and for specific ministries within them. However it will be appropriate for each congregation will have considerable freedom to design a suitable schedule of education and include aspects appropriate to local need. 3.4.8 Some oversight of the educational programme and resourcing for it will need to be provided by the diocese. Some learning opportunities may be best offered regionally for people from several congregations.
4. Mission and Geographical Boundaries 4.1 Relationship to “Parish” concept and history 4.1.1 The development of “Mutual Ministry” puts the focus on the local worshipping community and invites that community to own and develop a local expression of the church‘s mission and ministry. The concept of “parish” has associations of a defined geographical area encompassing, typically, several worshipping communities and focussed around a common ordained ministry, typically one priest as vicar. 4.1.2 The strength and gift of “Mutual Ministry” is, in part, in the immediacy of commitment by the local baptised to being church and owning the church’s mission. It helps the church move decisively away from a model of ministry providers/doers and ministry receivers/supporters. 4.1.3 The strength of the conventional parish is in defining a geography of mission and the possibility of sharing resources to enable mission and ministry from more than one congregation. However, this vision of parish ministry is often far from realised. 4.1.4 The structures and processes of the typical parish are not likely to provide a supportive and enabling context for the development of “Mutual Ministry”. While sometimes it might be appropriate to support a congregation within a parish structure to move toward “Mutual Ministry”, this will need special attention if tentative initiatives toward local responsibility are not to be frustrated. 161
4.2 Toward a new paradigm of local mission 4.2.1 Normally “Mutual Ministry” congregations will need freedom from the conventional constraints of parish structures. This means that dioceses will need to work with congregations and/or establish appropriate policies as to financial responsibilities to the wider church, financial responsibilities to those offering forms of ministry with and for the congregation, political representation at regional and diocesan levels, appropriate and efficient channels of communication between the congregation and the diocese and appropriate structures to ensure quality of ministry offered in the Church’s name. 4.2.2 “Mutual Ministry” congregations might form into clusters for mutual support, resource sharing and political representation. 4.2.3 “Mutual Ministry” congregations will also need strategies for focussing and defining their valid sphere of mission, which may be defined geographically or in terms of other social phenomena. 4.2.4 “Mutual Ministry” congregations will need to negotiate specific ways in which ministry and training resources from the wider church may be available to enhance their mission. This puts the diocesan personnel and resources in a different relationship to the baptised than does a conventional parish model.
5. Inter‐diocesan Protocol on Licensing Ordained Ministries 5.1 Limited licences – locally referenced 5.1.1 The appropriate primary qualification for a Bishop to ordain and licence a person for ministry in a “Mutual Ministry” congregation is their credibility with and discernment by the local worshipping community. Other training is simply to better equip such a person to perform that for which the church has observed they have an established or latent aptitude. 5.1.2 Thus, a licence issued to a person in Local Ministry is “locally referenced”, that is the primary question to be satisfied is the person’s local credibility. Those licensed for ministry in other contexts on the basis of qualifications, which are less localised, such as particular training and experience, might be thought of as “centrally referenced”.
5.2 Licensing in new contexts 5.2.1 Conventionally, if a person ordained for ministry pertaining to a “centrally referenced” licence moves to a new context they are able to present their credentials to the Bishop and if thought appropriately qualified (by training, temperament and experience) and a ministry exists they could expect to be licensed. 5.2.2 In general then, if a person ordained for ministry pertaining to a “locally referenced” licence then moves to a new context they will not automatically be eligible for licensing, because they are not qualified for that context unless or until the new worshipping community recognises them as offering a ministry which is needed and credible. 5.2.3 This distinction needs to be explained clearly in our dioceses and practiced uniformly between the dioceses. 5.2.4 Licences issued in “Mutual Ministry” situations should contain words that clearly indicate that a person had been licensed for a specific community to which their discerned credibility pertains. 162
5.2.5 It is appropriate that a Bishop considering whether to license a deacon or priest moved from another diocese for any ministry should sight the previously held licence and / or make such enquiries so as to be satisfied that the qualifications for ordained ministry are appropriate to the new context.
5.3 Adaptation to eligibility for centrally referenced licence 5.3.1. Where a priest or deacon ordained for a licence in a “Mutual Ministry” congregation makes themselves available for a ministry requiring a “centrally referenced” licence, they will need to satisfy the Bishop of their qualifications in terms of training, temperament and experience first. 5.3.2. Such a candidate might also be expected to participate for an agreed time in a training programme such as the regional ordination training programme in order to ensure they have both the additional ministry skills appropriate to a centrally referenced licence and support for the necessary role transition.
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Appendix C The Ministry Unit Statue 2013
THE ANGLICAN DIOCESE OF AUCKLAND
This copy was downloaded from the Auckland Diocesan Website www.auckanglican.org.nz
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THE MINISTRY UNIT STATUTE 2013
BE IT THEREFORE ENACTED by the Bishops, Clergy and Laity of the Diocese of Auckland in Synod assembled as follows:
SHORT TITLE 1 The short title of this Statute shall be "THE MINISTRY UNIT STATUTE 2013".
INTERPRETATION 2 In this Statute, unless inconsistent with the context: “Administrator” means the person who is a member of both the Ministry Support Team and the Council of a Local Shared Ministry unit, who has responsibility for co‐ ordination of the Ministry Support Team and co‐ordination between the Ministry Support Team and the Council;
“Audit” means such system of independent assurance review as Diocesan Council may from time to time specify (either generally or in any particular case), and the words “audited” and “Auditor” have corresponding meanings;
“Chairperson” means the Chairperson of the Governing Body, determined under clause 48 (except in relation to General Meetings, where it means the Chairperson of the General Meeting, determined under clause 86);
“Church Law” means the Constitution and Canons of the Anglican Church in Aotearoa, New Zealand and Polynesia, and the Statutes and Regulations of the Diocese of Auckland;
“Churchwardens” means the wardens provided for in clause 119 in the case of a Parish or clause 130 in the case of a Mission District. A Local Shared Ministry unit does not have Churchwardens;
“Diocesan Co‐ordinator” means the person appointed by the Bishop under clause 161;
“Elected Member” means a person elected (or appointed pursuant to clause 33) as a member of a Governing Body pursuant to this Statute, and who does not hold that membership by virtue only of some other role or office, or pursuant to clause 117;
“General Meeting” means an Annual General Meeting or a Special General Meeting of the members of the Ministry Unit;
“Governing Body” means: (a) in respect of a Parish, the Vestry; (b) in respect of a Mission District, the form of administration in clause 128; and (c) in respect of a Local Shared Ministry unit, the Council.
“Legally Eligible” means eligible: (a) under Church Law, for appointment to an office within the Church; and (b) under any other law, to be an officer of a charitable organization, as if the Ministry Unit was a charitable organization to which such law applied;
“Local Shared Ministry unit” means a ministry unit which operates in accordance 167
with Local Shared Ministry;
“Minister” means the Vicar (in the case of a Parish) or Priest‐in‐Charge (in the case of a Mission District);
“Ministry Enabler” means the person appointed by the Bishop under clause 158 in relation to a Local Shared Ministry unit;
“Ministry Unit” means a Parish, Mission District, or Local Shared Ministry unit;
"Ministry Unit Trust" means any trust for the benefit of a Ministry Unit, and includes a parochial trust board or other trust board under the Local Trusts Statute 1927;
"Mission Venture" has the meaning set out in clause 9;
“Officer” means the Chairperson, any Churchwardens, Secretary and Treasurer of a Ministry Unit;
“Priest‐in‐Charge” means the ordained minister (by whatever title known) licensed by the Bishop to have responsibility for a Mission District;
“Roll” means the Roll under clause 23 of a particular Ministry Unit;
“Synod Representatives” means the lay Synod Representatives elected by the Ministry Unit under the Diocesan Synod Statute 2001;
“Trustees” means the trustees of any site on which a Church stands, and includes any incorporated Trust Board of such Trustees; and
“Vicar” means the ordained minister (by whatever title known) licensed by the Bishop to have responsibility for a Parish. Whenever two or more persons are so licensed, they shall determine between them and advise the Ministry Unit which of them will exercise any of the powers and responsibilities of the Vicar under this Statute.
APPLICATION OF THIS STATUTE 3 Every Ministry Unit is governed by the provisions of Parts One and Two of this Statute, as well as:
(a) in the case of a Parish, Part Three; (b) in the case of a Mission District, Part Four; and (c) in the case of a Local Shared Ministry unit, Part Five.
4 If there is any conflict between the provisions of Part Two and the provisions of Parts Three, Four or Five (as appropriate), the relevant provisions of the latter shall prevail.
5 Mission Ventures are governed by Part Six of this Statute.
6 Where any Church Law or other document refers to any provision of the Parish Statute 1986 or any predecessor statute, to any terminology used in any such statute, or to any terminology relating to the governance and operation of ministry 168
units, Diocesan Council may finally determine which is the appropriate provision or terminology under this Statute.
REPEAL & CONTINUATION 7 The Parish Statute 1986 is hereby repealed, but every parish, mission district, local shared ministry unit, or person holding any office or appointment under Parish Statute 1986 at the commencement of this Statute shall continue to exist and hold the equivalent appointment or office under this Statute.
PART ONE: FUNDAMENTAL PROVISIONS
MINISTRY UNITS 8 There are three kinds of Ministry Units in the Diocese:
(a) Parishes; (b) Mission Districts; and (c) Local Shared Ministry units.
9 There are also Mission Ventures, which are worshipping communities or groups within the Diocese which are not Ministry Units but have a formal association with the Diocese.
RESPONSIBILITIES OF A MINISTRY UNIT 10 The responsibilities of every Ministry Unit are:
(a) To promote the worship of God, the Holy Trinity; (b) To proclaim the good news of the Kingdom of God; (c) To teach, baptize and nurture believers in the Christian faith within the Anglican tradition; (d) To respond to human need by loving service; (e) To seek to transform the unjust structures of society; (f) To strive to safeguard the integrity of creation, and to sustain and renew the life of the earth; (g) In accordance with the Constitution/Te Pouhere, to function on the basis of partnership with Te Pihopatanga o Aotearoa and the Diocese of Polynesia and their constituent parts.
REQUIREMENTS OF A MINISTRY UNIT 11 Every Ministry Unit must, on an ongoing basis: (a) have defined physical boundaries which accurately represent the area within which it has its primary pastoral focus; (b) has the use of one or more buildings suitable for its needs of divine worship, and compliant with statutory requirements; (c) provide suitable housing for all stipended clergy licensed to that Ministry Unit; (d) demonstrate its compliance with its financial obligations, as evidenced by a budget for the current and following years; (e) comply with all applicable laws and Church Law; (f) demonstrate that it has duly elected and appointed Officers and a Governing Body, who or which are each able to discharge their respective responsibilities under this Statute; and (g) demonstrate that it is able to provide worship, pastoral care, outreach,
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stewardship, and other expressions of mission and ministry appropriate for a Ministry Unit of its size and characteristics, as determined by a competent review by the Bishop and endorsed by the issue of a Certificate of Mission by the Diocesan Council.
CO‐OPERATING MINISTRY UNITS 12 Synod may approve the formation of co‐operating ministry units or co‐operative ventures between any Ministry Unit and with other Christian churches, based on such guidelines as shall be approved by General Synod from time to time. Any such approval may provide for the necessary modification of provisions of this Statute.
Creation of New Ministry Units
NEW MINISTRY UNITS 13 A new Ministry Unit may, as provided for in this Statute, be formed from:
(a) any portion of the Diocese, whether or not already included within an existing Ministry Unit, by petition to Synod; or (b) all or part of one or more existing Ministry Units by:
(i) resolution of those Ministry Units and endorsed by Diocesan Council; (ii) dissolution and reconstitution of a Parish as a Mission District or Local Shared Ministry unit; or (iii) implementation of a scheme of reconstruction recommended by Diocesan Council.
14 A petition under clause 13(a) for the creation of a new Ministry Unit shall:
(a) be forwarded through the Bishop to the Synod at its next Annual Session; (b) be signed by at least 10 members of the Church resident within the geographical area intended to become a new Ministry Unit; (c) state the type of Ministry Unit that is sought to be created; (d) be accompanied by a certificate by one of the petitioners that the petition has been approved by a meeting of the members resident within the area; (e) be accompanied by a certificate by the relevant Archdeacon:
(i) that the proposed Ministry Unit can comply with clause 11; and (ii) where applicable, demonstrating the financial impact of the constitution of the proposed Ministry Unit upon the remaining portion(s) of the Ministry Unit(s) of which the proposed Ministry Unit forms part.
(f) be accompanied by a certificate signed by the Diocesan Secretary setting out the boundaries of the geographical area in relation to the Ministry Unit.
15 Upon receipt of the petition the Synod may, if it thinks fit, constitute such area as a Ministry Unit.
Reconstruction of Ministry Units
ACTION IF MINISTRY UNIT UNABLE TO SATISFY REQUIREMENTS
16 If any Ministry Unit is unable to satisfy the requirements of clause 11, Diocesan 170
Councilmay:
(a) in the case of a Parish, dissolve the Parish and reconstitute it as a Mission District; or (b) appoint a Commission in respect of that Ministry Unit of not less than three Commissioners (none of whom may be on the Roll).
COMMISSION 17 The Bishop shall at the first Session of each Synod, and after consultation with the Diocesan Council, appoint at least five clerical or lay persons (who are not members of the Diocesan Council, the Bishop's staff or the Diocesan staff), with a combination of legal, administrative and pastoral skills who could be appointed to form a Commission.
18 The persons in clause 17 shall hold office until their successors are appointed. The Bishop may fill casual vacancies as they occur, and appoint additional potential Commissioners if desired.
SCHEMES OF RECONSTRUCTION 19 A Commission appointed under clause 16(b) shall prepare a scheme of reconstruction for the Ministry Unit concerned, making provision for such of the following as it thinks fit:
(a) the continued worship and pastoral care of members of the Ministry Unit; (b) the continued administration and governance of the Ministry Unit; (c) the disposition and use of the buildings owned by, or held on trust for, the Ministry Unit; (d) the realization by sale or otherwise of any assets (including land and buildings) owned by, or held on trust for, the Ministry Unit; (e) the repayment of any loans, debts or other liabilities owed by the Ministry Unit; (f) the distribution of assets to neighbouring Ministry Unit(s) or to the Diocesan Council for use in the Diocese or some part thereof; and (g) such other matters as it thinks relevant to a resolution of the situation. 20 The scheme of reconstruction shall be submitted to the Diocesan Council, which shall consider it and make recommendations to the Ministry Unit concerned.
FURTHER ACTION 21 If the Ministry Unit is willing to implement Diocesan Council’s recommendations, it shall communicate this to the Diocesan Council, which shall then consider the matter further and make appropriate arrangements (including the passing of any necessary legislation) to implement the scheme of reconstruction.
22 If the Ministry Unit is unwilling to implement Diocesan Council’s recommendations, it shall communicate the reasons for its unwillingness to the Diocesan Council, which shall then consider the matter further and take such further action (including the passing of any necessary legislation) as it considers necessary.
PART TWO: COMMON OPERATING PROVISIONS
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ROLL 23 Each Ministry Unit shall maintain a Roll of all people aged 16 years and over who have:
(a) regularly participated in the worship and life of that Ministry Unit over a 6 month period; and (b) expressed in writing their wish to be included on the Roll.
24 The Roll will record for each such person: (a) full name; (b) postal address; and (c) date of entry on, and (if applicable) deletion from, the Roll.
25 No person may be entered on more than one Roll at the same time. If a person is entered on more than one Roll at the same time, they shall be deemed entered only on the Roll on which they were last entered.
26 The Governing Body is responsible for the revision and maintenance of the Roll, and must review the roll each year (including prior to each General Meeting) and make such amendments, additions or deletions as are necessary to reflect the eligibility criteria in clause 23.
27 The Governing Body shall allow any member of the Ministry Unit to inspect the Roll. Any person who disputes a decision of the Governing Body under clause 26 may appeal to Diocesan Council.
Governing Body
GOVERNING BODY’S RESPONSIBILITIES 28 In addition to the specific responsibilities provided for in this Statute, the responsibilities of the Governing Body of a Ministry Unit are to facilitate the Ministry Unit to achieve the requirements of clause 10 and specifically:
(a) to promote the worship of God, and to provide all things that are necessary for the ordering of public worship; (b) to enable ministry to be provided to and by members of the Ministry Unit; (c) to take counsel together for the fostering of spiritual growth of and well‐being of the members of the Ministry Unit and of all persons within the area of the Ministry Unit; and (d) to promote and, subject to Church Law and the rights of the Bishop, to have responsibility for all matters affecting the governance, finance, administration and property of the Ministry Unit.
29 The Governing Body is, despite changes in its membership, a continuing body and all decisions of a previous Governing Body are (subject to any contrary decision of the Governing Body) binding on the Ministry Unit and a subsequent Governing Body.
CO‐OPERATION 30 The initiation, conduct and development of the work of the Church both within the Ministry Unit and outside shall be the shared responsibility of the Governing Body and clergy working in partnership.
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TERM OF OFFICE AND VACANCIES 31 An Elected Member of a Governing Body:
(a) holds office until the first to occur of death, resignation, ceasing to be Legally Eligible, or conclusion of the next Annual General Meeting; and (b) may resign at any time by written notice to the Chairperson, and a vacancy will arise.
32 If an Elected Member ceases to hold office prior to a General Meeting, or an election at a General Meeting does not elect all the Elected Members permitted under this Statute, and there are:
(a) still more Elected Members than the minimum number required, but fewer than the maximum number permitted, under this Statute, the Governing Body may (but is not obliged to) at any time prior to the next General Meeting; or (b) now fewer Elected Members than the minimum number required under this Statute, the Governing Body must, within 21 days: either:
(i) appoint additional Elected Members, pursuant to clause 33, if the Governing Body has been so authorized; or (ii) call a Special General Meeting to elect additional Elected Members; so that the number of Elected Members is at least the minimum number required under this Statute and does not exceed the maximum number permitted under this Statute.
33 A General Meeting may authorize the Governing Body, where clause 32 applies, to appoint as an Elected Member any person who is eligible for election under clause 92(a) and (b) and who consents to being appointed. Any such authorization shall remain in force and effect until revoked by a subsequent General Meeting.
Secretary and Treasurer
SECRETARY AND TREASURER 34 Each Ministry Unit must have a: (a) Secretary; and (b) Treasurer; who:
(c) must be different people and not in either case be the Chairperson or a Churchwarden; (d) must be Legally Eligible, and shall cease to hold office if they cease to be Legally Eligible; (e) need not be members of the Governing Body; (f) are appointed by the Governing Body and hold office until their successor is appointed; (g) may resign at any time by written notice to the Chairperson; and (h) may be removed from office at any time by the Governing Body.
35 The Governing Body may appoint: 173
(a) one or more assistants to assist the Secretary or Treasurer to fulfil their respective responsibilities; and (b) a temporary Secretary or Treasurer during any vacancy in that office or during any period of disability or inability to fulfil their respective responsibilities.
SECRETARY’S RESPONSIBILITIES 36 The Secretary shall:
(a) keep written records and minutes of all meetings of the Governing Body and all General Meetings, the most recent of which shall be read and confirmed at the next such meeting; (b) act as Secretary to the Ministry Unit and Governing Body and at all General Meetings; (c) carry out such other administrative duties and responsibilities as the Chairperson and Governing Body may direct; and (d) notify the Diocesan Secretary in writing of the full names and postal addresses of the Officers no later than 30 April in each year, and as soon as possible after a change in any of those details.
TREASURER’S RESPONSIBILITIES 37 The Treasurer shall:
(a) prepare the financial accounts for the Ministry Unit and all groups or entities under the authority of the Governing Body unless the Ministry Unit has agreed with Diocesan Council that the Diocesan Secretariat will prepare those financial accounts, in which case the Treasurer will be the contact person for the Diocesan Secretariat and carry out such work in relation to the finances of the Ministry Unit as the Diocesan Secretariat may request as part of that arrangement; (b) provide the Governing Body with advice on financial matters as and when required; (c) assist the Governing Body in carrying out any of its financial obligations under Church Law; and (d) carry out such other financial duties and responsibilities as the Governing Body may direct.
Meetings
38 A Governing Body must meet as often as is necessary to carry out its responsibilities, but at least quarterly.
39 At least two days’ notice of any meeting of the Governing Body and the proposed agenda of that meeting must be given to all members of the Governing Body. Notice may be given electronically.
REGULAR MEETINGS 40 The Governing Body must fix, at its first meeting after an Annual General Meeting, the frequency, venues, dates and times of its meetings for the following year, and announce these to the Ministry Unit. Any subsequent changes to these details must also be announced to the Ministry Unit.
SPECIAL MEETINGS 41 A special meeting of the Governing Body: 174
(a) may be called at any time by the Chairperson; (b) must be called by the Chairperson, to be held within 21 days of receiving written request to do so from at least 10 persons on the Roll or at least 3 members of the Governing Body; (c) must be called by the Chairperson pursuant to a resolution of the Governing Body or a General Meeting; and (d) may only consider matters referred to in the notice calling the meeting, or reasonably arising from those matters.
QUORUM 42 The quorum for a meeting of the Governing Body is a majority of the members, which must include, in the case of a Parish or Mission District, the Minister or a Churchwarden.
VOTING 43 All questions before the Governing Body shall be decided by a majority of those members of the Governing Body:
(a) present and voting at a meeting; or (b) voting in accordance with any alternative decision‐making process adopted by the Governing Body under clause 46.
44 The Chairperson has a deliberative vote but in the event of an equality of votes, the motion is lost.
ATTENDANCE 45 Any member of the Ministry Unit may attend a meeting of the Governing Body, but:
(a) may not vote; (b) may only speak with the permission of the Governing Body; and (c) must leave the meeting if required to do so by the Governing Body.
PROCEDURE 46 Subject to this Statute, the Governing Body may regulate its own procedure and adopt such processes and procedures for its administration, operation and meetings as it thinks fit.
CONFLICTS OF INTEREST 47 If any member of the Governing Body has a conflict of interest (whether of a pecuniary or personal nature or of any other kind, and whether in relation to that member personally or to any relative of that member or any entity in which that member has a financial interest) in relation to any matter before the Governing Body, that member must:
(a) declare that conflict to the Governing Body at the earliest possible opportunity and at any future occasion where that matter is being discussed or considered by the Governing Body, and ensure that all such disclosures are recorded in the minutes of those meetings; and (b) unless the Governing Body resolves otherwise:
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(i) withdraw from any meeting of the Governing Body where that matter is being discussed or considered; (ii) not participate in any discussion or consideration of that matter by the Governing Body; and (iii) not seek to materially influence the Governing Body in its discussion or consideration of that matter.
CHAIRPERSON 48 The Chairperson of all meetings of the Governing Body will be as determined by:
(a) clause 118 in the case of a Parish; (b) clause 129 in the case of a Mission District; or (c) clause 157 in the case of a Local Shared Ministry unit; but:
(d) that person may delegate that right to any other member of the Governing Body; (e) the Bishop may chair any meeting of the Governing Body; and (f) if no such chairperson is present, able or willing to act, the Governing Body must appoint one of its members to act as temporary Chairperson for that period.
DELEGATION AND SUB‐COMMITTEES 49 The Governing Body may, on such terms as it thinks fit: (a) establish sub‐committees, the membership of which may include persons who are not members of the Governing Body, but will always include the Chairperson and any Churchwardens; (b) delegate such of its powers and responsibilities (including this power of delegation) as it thinks fit to any person or sub‐committee; and (c) approve the delegation by any Officer of their powers and responsibilities under this Statute.
50 Any delegation:
(a) must be in writing, and include the terms of, or limitations on, that delegation; (b) does not relieve the delegator from responsibility for the exercise of those powers and the satisfaction of those responsibilities; or (c) does not prevent the delegator from personally exercising those powers or satisfying those responsibilities.
Ceasing to hold appointment
51 Any resignation or removal of an Officer or Elected Member shall take effect immediately unless a later date is specified in the relevant notice or resolution.
52 Any Officer or member of a Governing Body who ceases to hold that appointment shall:
(a) sign such documents and take such actions as the Governing Body may require as a consequence of that person ceasing to hold that appointment; and (b) return to the Governing Body upon request all documents and other records held by that person in their capacity as an Officer or member of the Governing Body.
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Finance
RECEIPT OF MONIES 53 The Governing Body shall, subject to clause 57, ensure that:
(a) after each service the offerings are collected, counted, and recorded; (b) all offerings and other funds received for Ministry Unit purposes are deposited into a bank account in the name of the Ministry Unit, which is operated on terms approved by the Governing Body; and (c) all special collections and all offerings made for a special purpose are applied to that special purpose within a reasonable time of receipt.
AUTHORISATION OF EXPENDITURE 54 The Governing Body shall have control of all funds belonging to the Ministry Unit.
55 Subject to clause 49(b), the Governing Body must authorize all expenditure of such funds.
FINANCIAL ACCOUNTS AND AUDIT 56 The Governing Body shall ensure that:
(a) appropriate financial systems and controls are in place within the Ministry Unit; (b) financial accounts for the Ministry Unit are prepared and considered by the Governing Body regularly throughout the year in such format as the Governing Body requires; (c) financial accounts for the Ministry Unit and all groups or entities under the authority of the Governing Body are prepared as at 31 December in each year in such form as may be required by Diocesan Council; (d) the Ministry Unit has an Auditor, who must be a member of the New Zealand Institute of Chartered Accountants or equivalent body or some other person of suitable qualifications and experience approved by Diocesan Council, appointed at a General Meeting or (if no appointment is made or the General Meeting authorizes the Governing Body to do so) by the Governing Body and the appointment notified to the Ministry Unit; (e) the financial accounts for the Ministry Unit are audited by the Auditor and that the audited accounts and Auditor's Report are presented to the Ministry Unit at a General Meeting for adoption; and (f) a copy of the audited accounts is immediately forwarded to the Diocesan Secretary, accompanied by a certificate signed by one of the Churchwardens present at the General Meeting certifying that the accounts were adopted by the Ministry Unit and are all the financial accounts of the Ministry Unit in terms of this Clause provided that, where the Governing Body has agreed with Diocesan Council that the Diocesan Secretariat will prepare the financial accounts, clauses (b) to (e) will apply subject to that arrangement.
Trusts
TRUST FUNDS 57 The Governing Body shall ensure that all monies received by the Ministry Unit upon any specific trust are, unless applied to that purpose within one month of receipt, deposited in a trust bank account (either a general trust account or a special account created for the purposes of that trust), with a recognized Trust Company, 177
Parochial Trust Board, the General Trust Board or the Anglican Investment Trust Board to be operated on by not less than two trustees.
58 No monies shall be withdrawn from such Trust Account unless such withdrawal is authorized by the Governing Body except:
(a) for expenditure upon the express object for which the same was paid or subscribed (b) for investment upon some form of investment authorized by the Trustee Act 1956, or its amendments or re‐enactments thereof, until such time as the same shall be required to be expended upon the purpose for which the same was paid or subscribed.
MINISTRY UNIT TRUST 59 The Trustees of any Ministry Unit Trust shall give to every Annual General Meeting a report of the Trust under their care showing:
(a) the investment of the capital and the changes that have been made therein since the last report; (b) a statement of assets and liabilities; and (c) a statement as to any Trust Funds disbursed since the last report. which, before presentation to the Annual General Meeting, shall be submitted to the Ministry Unit's Auditor for audit in terms of clause 56, whose report on those accounts shall also be submitted to the Annual General Meeting.
60 The Trustees of any Ministry Unit Trust shall attach to their report a complete Terrier of all lands held by them for any purpose or trust, giving the following particulars:
(a) area and legal description (including Identifier reference); (b) location and territorial local authority district; (c) the Trusts imposed on the land; (d) details of any tenancy or lease including any rights of renewal in respect of the land or buildings; (e) description of any buildings erected on the land; (f) current Capital Valuation of land and of improvements; (g) the predominant use(s) for which the land is zoned; (h) the current use being made of the land; (i) if the land was acquired from Maori owners for any purpose associated with the Church, the purpose of the acquisition; and (j) circumstances of the acquisition including details of any correspondence and full names and addresses of all persons knowing acquisition details.
61 The Trustees’ report together with the Auditor’s report and any Terrier as required above shall be forwarded to the Diocesan Secretary to be given to the Synod at its next ordinary meeting.
Documents, Statistics and Other Reports
EXECUTION OF DOCUMENTS 62 All documents, agreements, and deeds in the name of the Ministry Unit shall be signed by any two Officers, or such other persons authorized by the Governing Body 178
for this purpose and on such terms as it thinks fit.
STATISTICS AND OTHER REPORTS 63 The Governing Body shall forward to the Diocesan Secretary a report of statistics of the Ministry Unit to 31 December in each year, in the form and by the time required by the Diocesan Council.
DOCUMENTARY RECORDS 64 The Governing Body shall ensure that it keeps (which may include in hard copy or, where appropriate, electronic form) all administrative records and accounts relating to its duties and the Ministry Unit.
Personnel
EMPLOYEES 65 The Governing Body must ensure that there is a written employment agreement for each employee (whether full time or part time) of the Ministry Unit, which shall record all relevant details including hours of work, terms and conditions, and remuneration.
66 In a Parish or Mission District, no lay employee of a Ministry Unit (including a worship leader, administrative staff, an organist or other person) may be appointed, employed, or dismissed without the approval of both the Minister and Governing Body.
Education & Worship
CHRISTIAN EDUCATION 67 Without interfering with the rights and powers of the Bishop, the:
(a) organization and management of Christian education courses and programs within the Ministry Unit; and (b) appointment and removal of teachers of such Christian education and speakers, lecturers and preachers; shall be determined by the Minister in a Parish or Mission District, or the Ministry Support Team of a Local Shared Ministry unit.
WORSHIP, CHOIR AND MUSIC 68 The formation and management of a worship team and/or a choir, and the selection of music, shall be subject to the control and direction of the Minister in a Parish or Mission District, or the Ministry Support Team of a Local Shared Ministry unit.
Property
BUILDINGS AND EQUIPMENT 69 The Governing Body shall:
(a) ensure that every Church, Church Hall, house, Vicarage, or other building, and all equipment and furniture, under the jurisdiction of the Ministry Unit is regularly inspected and maintained in good condition; (b) provide articles of Church furniture and all things requisite for the decent celebration of Divine Service; and 179
(c) consider and authorize all works and measures that they consider to be for the welfare of the Ministry Unit, without interfering with the authority of the Trustees or, in a Parish or Mission District, with the proper functions of the Minister.
PLANS AND SPECIFICATIONS AND FINANCIAL PROVISION 70 The Governing Body must not commence the construction of, or alteration or addition to, any Church, Hall, Sunday School, Vicarage or other building to be erected by or for any Ministry Unit, without first obtaining the consent of a General Meeting and Diocesan Council to that proposal, including the plans and specifications of the works, the total cost, and the financial provision for that cost.
SALE, LEASING AND MORTGAGING OF LAND 71 Before entering into any transaction involving:
(a) the sale, purchase, mortgaging, granting or taking a lease or giving an easement over, or any other disposition or acquisition of land; or (b) the alteration, addition or construction of buildings, including the disposition or acquisition of a building; the Governing Body shall submit to the Diocesan Secretary a proposal in the form from time to time prescribed by the Diocesan Council, for the approval of Diocesan Council.
72 The Diocesan Secretary shall provide the Diocesan Council with a copy of the proposal, and a certificate setting out the legal and financial implications of it.
73 Diocesan Council may seek advice and/or opinion from any other Diocesan councils, committees or individuals.
74 In considering the proposal, the Diocesan Council shall have regard to the policy of the Diocese in relation to the sale, leasing or mortgaging of land, as declared from time to time by resolution of the Synod.
75 A proposal will not normally be approved unless the Diocesan Council is satisfied that (subject to any relevant trust) the proceeds will be:
(a) applied in the purchase of capital asset(s) of a permanent nature for enhancing the corporate life of the Ministry Unit, which either has a potential for growth to enable the mission of the Church, or is otherwise fully self‐supporting and the asset(s) will be a significant addition to, or replacement of, any existing asset(s) belonging to or used by the Ministry Unit; (b) applied in the acquisition of other land, if any return and/or capital appreciation will significantly facilitate the work of the Church within the Diocese or any part of it; (c) invested in the Anglican Investment Trust Fund or other investment approved by the Diocesan Council; (d) applied, in the case of a mortgage, in accordance with (a) or (b) above, and the Ministry Unit can meet the repayment terms of the loan.
76 Where the transaction involves land originally acquired from Maori people, there shall be full and adequate consultation with the successors of those original Maori people and with the appropriate Komiti in Te Pihopatanga o Aotearoa.
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FACULTIES 77 No such undertaking shall be permitted unless a Faculty has been issued under the Faculties Statute 2010, which may be issued by the Bishop if satisfied that the conditions set out in clauses 70 to 76 have been met.
Use of Buildings
USE OF CHURCH, VICARAGE AND CHURCH HALL 78 The Governing Body shall have:
(a) possession of the keys of the Vicarage and the Churches, but whenever the Church is required for services other than parochial to be performed by the authority of the Bishop, the Governing Body must allow the Church to be opened as required for these services. (b) control and management of any Church hall.
CONTROL OF CHURCH AND SACRAMENTAL VESSELS 79 The Church, sacramental vessels, and all other things appertaining to the Church, shall be at the disposal of the Minister or any other person authorized to celebrate Divine Service within that Ministry Unit, for the administration of the Sacraments, for catechetical and other religious instruction, for marriages and funerals, and all other rites and ceremonies authorized by the Church, at all such times as they think fit PROVIDED THAT nothing in this clause shall interfere with the rights and powers of the Bishop.
80 The Governing Body and the Trustees shall allow the free use of such Church to any person authorized by the Bishop to officiate within that Ministry Unit.
USE OF CHURCH BY OTHER CHRISTIAN BODIES 81 The Bishop may, with consent of any Minister, the Governing Body and the Trustees, grant permission for a recognized Christian Body to use a Church to hold services, subject to such terms and conditions as the Bishop may specify. Any such use may be terminated by three months’ notice being given to the Christian Body either by the Diocesan Council or by the Governing Body with the consent of the Diocesan Council.
General Meetings
ANNUAL GENERAL MEETING 82 Each Ministry Unit must hold an Annual General Meeting between 11 and 13 months of the date of the last Annual General Meeting or at another time authorized by Diocesan Council.
83 The agenda of an Annual General Meeting shall include:
(a) presentation of the Roll; (b) confirmation of the minutes of the previous Annual General Meeting and any Special General Meetings since the previous Annual General Meeting; (c) the receipt and consideration of reports from:
(i) the Governing Body; and (ii) in the case of a Parish or Mission District, the Minister and Churchwardens; 181
or (iii) in the case of a Local Shared Ministry unit, the Ministry Support Team;
(d) the receipt and consideration of the audited financial annual accounts for the previous financial year and budget for the next financial year, in accordance with clause 56(e), unless they have been received and considered at a previous General Meeting; (e) in the case of a Parish or Mission District, the appointment and election of Churchwardens; (f) determination of the number of Elected Members; (g) the election of the Elected Members; (h) the election of Synod Representatives, as required by the Diocesan Statutes; (i) the election of an auditor under clause 56(d); and (j) such other business received under clause 84.
84 The Governing Body may set a date and time by which any reports or business for consideration by an Annual General Meeting must be received. If no date or time is set, the Annual General Meeting may receive such reports or business at the commencement of the meeting.
SPECIAL GENERAL MEETINGS 85 A Special General Meeting:
(a) may be called at any time by the Chairperson, the Bishop, or the Ministry Enabler of a Local Shared Ministry unit; (b) must be called by the Chairperson to be held within 21 days of receiving written request to do so from at least 10 persons on the Roll or a resolution to that effect of the Governing Body; (c) must be called by the Chairperson pursuant to a resolution of the Governing Body or a General Meeting; and (d) may only consider matters referred to in the notice calling the meeting, or reasonably arising from those matters.
PROCEDURE AT GENERAL MEETINGS 86 The Chairperson of a General Meeting shall be:
(a) the Chairperson of the Governing Body, in the case of a Parish or Mission District; (b) the Ministry Enabler, or another person appointed by the Bishop for that purpose, in the case of an Local Shared Ministry unit; but:
(c) that person may delegate that right to any other member of the Ministry Unit; (d) the Bishop may chair any General Meeting; and (e) if no chairperson is present, or is able or willing to act as such, the General Meeting must appoint a person on the Roll to act as temporary Chairperson for that period.
87 Notice of a General Meeting, including the agenda and details of any elections required to be held, shall be given at least 10 clear days prior to the date of the meeting by written notice prominently displayed throughout that period near the entrance of all Churches in regular use in the Ministry Unit during that period. 182
88 The quorum for a General Meeting is 10 people on the Roll. Any person on the Roll may attend, speak and vote at a General Meeting.
89 All questions before a General Meeting shall be decided by a majority of those present and voting. The Chairperson of the General Meeting has a deliberative vote but in the event of an equality of votes, the motion is lost.
90 Subject to this Statute, a General Meeting may regulate its own procedure.
91 All decisions of previous General Meetings are (subject to any contrary decision of a General Meeting) binding on the Ministry Unit and on subsequent General Meetings.
Elections at General Meetings
ELIGIBILITY FOR ELECTION 92 Every candidate for election at a General Meeting must:
(a) be a person named on the Roll; (b) be Legally Eligible; (c) be nominated and seconded, by two other people named on the Roll, before the close of nominations under clause 93; and (d) have consented to their nomination in a form prescribed by the Governing Body, which includes a statement by the candidate that they are Legally Eligible.
NOMINATIONS 93 Nominations for election at a General Meeting may, unless the Governing Body has set an earlier date and time at which nominations will close, be received at the General Meeting. The Governing Body may prescribe the manner in which nominations must be received.
ELECTIONS 94 An election must, irrespective of the number of candidates nominated, be held for any position to be elected at a General Meeting.
95 The Governing Body may determine the manner in which elections will be held, which may be:
(a) election by ballot paper as set out in clauses 96 to 105; or (b) some other election process specified by the Governing Body and announced to the Ministry Unit prior to the General Meeting.
ELECTION BY BALLOT PAPER 96 The Governing Body must provide voting papers showing the names in alphabetical order of those candidates who meet the requirements of clause 92, and the number of vacancies to be filled.
97 The Chairperson of the General Meeting must appoint at least two scrutineers, who are not candidates, to distribute, collect, and count the voting papers and certify the votes cast for each candidate.
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98 The Chairperson of the General Meeting shall announce the number of vacancies for each election.
99 Each person must vote by striking out the name of every candidate for whom the member does not wish to vote, leaving only the name(s) of any candidate(s) for whom the person wishes to vote, being no more than the number of vacancies. If a person wishes to vote for none of the candidates (or to vote against all of the candidates), the member should strike out all of the candidates' names.
100 Any person who spoils any part of a voting paper will be issued with a fresh voting paper upon return of the spoiled voting paper.
101 The Chairperson of the General Meeting shall allow suitable time for voters to vote before calling for the scrutineers to collect the voting papers and withdraw to count them. Provided that a quorum remains, the conduct of the General Meeting’s business shall not be delayed or invalidated because of the absence of all or any of the scrutineers in the course of their duties
102 Once the scrutineers have collected all the voting papers, they shall retire to count and certify the votes cast. Unless a quorum does not exist, the conduct of the General Meeting shall not be affected by the absence of the scrutineers when performing their duties.
103 The scrutineers must reject as invalid any voting paper which:
(a) does not (whether or not it strictly complies with clause 99) clearly indicate either:
(i) the names of the candidate(s) for whom the voter wishes to vote, being no more than the number of vacancies; or (ii) that the voter does not wish to vote for any of the candidates (or wishes to vote against all of the candidates); or
(b) purports to vote for more candidates than there are vacancies.
104 The scrutineers will report to the Chairperson of the General Meeting in writing the number of:
(a) valid votes cast for each candidate; (b) valid voting papers returned in total; (c) invalid voting papers returned in total; by the voters in each election for each position.
105 The Governing Body must retain all voting papers after an election. If an election protest has not been received by the date in clause 110(b), the voting papers may then be destroyed. If an election protest has been received by that date, the voting papers must be retained until the election protest has been resolved.
ELECTION RESULTS 106 In order to be eligible for to be elected, a candidate must first receive a majority of valid votes in an election conducted under clause 95. All candidates who meet that 184
requirement will then be ranked according to the aggregate votes received, and the available positions will be filled in descending order until all vacancies for each position have been filled or no candidates who meet that requirement remain, whichever occurs first. If two or more candidates receive the same number of votes, the Chairperson will conduct a ballot amongst those candidates to fill the remaining number of vacancies.
107 The Chairperson of the General Meeting will declare to the General Meeting which candidates have been elected to any positions. That declaration will be conclusive proof of the validity of the outcome of the election, subject only to an election protest.
108 If, following an election, vacancies remain for Elected Members, then the General Meeting may resolve to conduct a further election at that meeting to fill those vacancies. Otherwise, clause 32 will apply.
ELECTION PROTESTS 109 Any person on the Roll who considers an election has not been conducted according to this Statute, or that procedural irregularities have occurred in an election, may submit an election protest.
110 An election protest must:
(a) be signed by at least three persons named on the Roll; (b) be submitted in writing to Diocesan Council within 14 days of the date of the election; and (c) set out concisely the grounds (including any evidence) for the protest.
111 Diocesan Council: (a) must investigate any such protest received, or may appoint any person or persons to do so and report to it; and (b) make any final decision to resolve the protest, including without limitation taking or directing any actions it considers appropriate, or directing the Governing Body in writing to hold a fresh election at a Special General Meeting.
112 A candidate who is initially declared elected but whose election is protested, shall be treated for all purposes as validly elected unless and until that election is subsequently declared invalid. Any such invalidity will not invalidate any otherwise legitimate action taken in reliance on that candidate having initially been declared elected.
Dispute Resolution and Alternative Processes
113 Diocesan Council may subject to the Bishop's rights and powers, finally determine any disagreement between any of the Minister, the Governing Body, or members of the Ministry Unit.
114 Diocesan Council may, on such terms as it thinks fit, retrospectively validate any past departure from, or non‐compliance with, this Statute by any person, Governing Body or Ministry Unit, where Diocesan Council considers that such action is:
(a) in the best interests of the Ministry Unit concerned; or 185
(b) likely to provide certainty, avoid any disproportionate adverse consequences, or achieve other beneficial outcome; without in either case being likely to cause any disproportionate unfairness, inconvenience or other adverse consequence.
PART THREE: PARISHES
PARISH AS A MINISTRY UNIT 115 A Parish is a Ministry Unit within the Diocese:
(a) that fulfils all of the requirements in clause 11; (b) is recognized by Diocesan Council as a Parish; and (c) in respect of which a Vicar has been licensed by the Bishop.
Vestry as Governing Body
VESTRY 116 The Governing Body of each Parish is the Vestry, which comprise:
(a) the Vicar; (b) the Churchwardens under clause 119; (c) the Synod Representatives; (d) any persons to whom a resolution under clause 117 applies; and (e) between 3 and 15 Elected Members (the number to be determined by each Annual General Meeting immediately before holding the election) elected at an Annual General Meeting, subject to clauses 31 and 32.
117 A General Meeting may resolve that ordained ministers licensed to the Parish, or employees of the Parish, may be members of the Vestry, subject to such further criteria as the General Meeting may specify. Any such resolution shall remain in force and effect until revoked by a subsequent General Meeting. Any ordained minister or employee to which such a resolution relates shall be members of the Vestry:
(a) provided they are Legally Eligible; (b) subject to resignation from the Vestry by written notice to the Chairperson; and (c) for as long as they remain licensed to that Parish or employed by that Parish and meet any criteria specified in that resolution.
CHAIRPERSON 118 Subject to clause 48, the Chairperson of all meetings of the Vestry as Governing Body will be:
(a) the Vicar; or (b) the People's Warden, if the Vicar is absent, unable or unwilling to act as Chairperson.
Churchwardens
CHURCHWARDENS 119 Every Parish must have a People's Warden and either a Vicar’s Warden or a Bishop’s Warden, who are separate Legally Eligible lay people on the Roll.
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RESPONSIBILITIES 120 In addition to any specific responsibilities provided for in this Statute, the joint responsibilities of the Churchwardens are:
(a) To be the key lay leaders of their Parish; (b) To be the spokespersons for the Vestry to the members of the Parish; (c) To be the spokespersons for the members of the Parish to the Vestry; (d) To provide leadership in helping the Vestry meet its responsibilities; (e) To support the work of clergy licensed to the Parish; and (f) To ensure that the Vestry and the Vicar are properly informed about matters for which they are each responsible.
PEOPLE’S WARDEN 121 A People’s Warden:
(a) shall be elected at each Annual General Meeting, or at a Special General Meeting called to elect a new People’s Warden PROVIDED THAT the Bishop may appoint a lay member of a newly created Parish to act as People’s Warden until a General Meeting is held to elect a People’s Warden; (b) may resign at any time by written notice to the Vicar; and (c) may be removed by a Special General Meeting called for that purpose.
VICAR’S WARDEN 122 A Vicar’s Warden:
(a) shall be appointed by the Vicar at each Annual General Meeting, or at any time following a vacancy in the position of Vicar’s Warden PROVIDED THAT the Bishop may appoint a lay member of a newly created Parish to act as Vicar’s Warden until an appointment is made by the Vicar; (b) may resign at any time by written notice to the Vicar; (c) shall cease to hold office upon the appointment of a Bishop’s Warden; and (d) may be removed by the Vicar at any time by written notice to that Vicar's Warden.
BISHOP’S WARDEN 123 A Bishop’s Warden:
(a) shall be appointed by the Bishop during any vacancy in the position of Vicar; (b) may resign at any time by written notice to the Bishop; (c) may be removed by the Bishop at any time by written notice to that Bishop’s Warden; and (d) shall cease to hold office upon the appointment of a Vicar's Warden.
TERM OF OFFICE AND VACANCIES 124 A Churchwarden holds office until the first to occur of death, resignation, removal, ceasing to be Legally Eligible, or conclusion of the next Annual General Meeting.
125 An announcement must be made to the Parish as soon as practical after the position of Churchwarden becomes vacant or is filled.
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126 The position of Churchwarden must be filled within 21 days of becoming vacant, and may be filled by the Vestry on a temporary basis pending such an appointment or election.
PART FOUR: MISSION DISTRICTS
MISSION DISTRICT AS A MINISTRY UNIT 127 A Mission District is a ministry unit within the Diocese:
(a) which might not fulfil all of the requirements in clause 11; (b) which is permitted by Diocesan Council to operate as a Mission District; and (c) in respect of which a Priest‐in‐Charge has been licensed by the Bishop.
Governing Body
MEMBERSHIP 128 The Governing Body of each Mission District is:
(a) the committee (or such other term approved by the Bishop), which shall comprise:
(i) the Priest‐in‐Charge; (ii) the Churchwardens under clause 130; (iii) the Synod Representatives; and (iv) between 3 and 15 Elected Members (the number to be determined by each Annual General Meeting immediately before holding the election) elected at an Annual General Meeting, subject to clauses 31 and 32; or
(b) such other form of administration as the Bishop may prescribe, on such terms (including necessary modifications to the application of Part Two), as the Bishop thinks fit.
CHAIRPERSON 129 Subject to clause 48, the Chairperson of all meetings of the Governing Body will be:
(a) the Priest‐in‐Charge; or (b) the People's Warden, if the Priest‐in‐Charge is absent, unable or unwilling to act as Chairperson.
Churchwardens
CHURCHWARDENS 130 Every Mission District must have a Priest’s Warden and a People's Warden, who are separate Legally Eligible lay people on the Roll.
RESPONSIBILITIES 131 In addition to any specific responsibilities provided for in this Statute, the joint responsibilities of the Churchwardens of a Ministry Unit are:
(a) To be the key lay leaders of their Mission District;
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(b) To be the spokespersons for the Governing Body to the members of the Mission District; (c) To be the spokespersons for the members of the Mission District to the Governing Body; (d) To provide leadership in helping the Governing Body meet its responsibilities; (e) To support the work of clergy licensed to the Mission District; and (f) To ensure that the Governing Body and the Priest‐in‐Charge are properly informed about matters for which they are each responsible.
PEOPLE’S WARDEN 132 A People’s Warden:
(a) shall be elected at each Annual General Meeting, or at a Special General Meeting called to elect a new People’s Warden PROVIDED THAT the Bishop may appoint a lay member of a newly created Mission District to act as People’s Warden until a General Meeting is held to elect a People’s Warden; (b) may resign at any time by written notice to the Chairperson; and (c) may be removed by a Special General Meeting called for that purpose.
PRIEST’S WARDEN 133 A Priest’s Warden:
(a) shall be appointed by the Priest‐in‐Charge in writing as close to the date of the Annual General Meeting as possible, or at any time following a vacancy in the position of Priest’s Warden; (b) may resign at any time by written notice to the Priest‐in‐Charge; and (c) may be removed by the Priest‐in‐Charge at any time by written notice to that Priest’s Warden.
TERM OF OFFICE AND VACANCIES 134 A Churchwarden holds office until the first to occur of death, resignation, removal, ceasing to be Legally Eligible, or conclusion of the next Annual General Meeting.
135 An announcement must be made to the Mission District as soon as practical after the position of Churchwarden becomes vacant or is filled.
136 The position of Churchwarden must be filled within 21 days of becoming vacant, and may be filled by the Governing Body on a temporary basis pending such an appointment or election.
PART FIVE: LOCAL SHARED MINISTRY
LOCAL SHARED MINISTRY UNIT 137 A Local Shared Ministry unit is a ministry unit within the Diocese which:
(a) fulfils all of the requirements in clause 11; (b) is not a Parish or a Mission District; (c) is a worshipping community or series of worshipping communities in a geographic area in the Diocese, in which responsibility for mission and ministry is devolved to all members of the Ministry Unit and in which leadership and decision
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making is shared between all members, lay and ordained and between the Council and Ministry Support Team, in the closest possible partnership.
Formation
FORMATION 138 The formation of a Local Shared Ministry unit follows a process of six stages:
(a) inquiry and exchange of information in an effort to determine the appropriateness of local shared ministry in that Ministry Unit; (b) exploration of the consequences of entering into local shared ministry; (c) calling of a Ministry Support Team and appointment of a Ministry Enabler; (d) formulation of a programme of training and review; (e) inauguration of a Local Shared Ministry Unit and appropriate licensing and ordination of members of the Ministry Support Team; and (f) continuation of training and development of new ministries within the Ministry Support Team.
INQUIRY 139 A Parish or Mission District, acting through its Governing Body or upon the resolution of a General Meeting, may decide to discuss with the Bishop and Diocesan personnel (including the Diocesan Co‐ordinator) the possibilities and appropriateness of local shared ministry in its context. It may be appropriate to share information about local shared ministry in a variety of ways.
140 A proposed new Local Shared Ministry unit may include all or part of the Parish or Mission District concerned.
EXPLORATION 141 If, after completing the initial process of inquiry, the Ministry Unit wishes to proceed with a more specific exploration of local shared ministry, it may submit a proposal to the Bishop for permission to continue exploring the adoption of local shared ministry. The proposal shall be approved by a General Meeting.
142 The Diocesan Co‐ordinator (and such other persons as may be deemed appropriate) shall assist the Ministry Unit to examine its life, clarify its mission, develop ministry goals, and decide which ministries may be required for the effective provision of ministry.
143 If the Ministry Unit is a Parish, it may be appropriate for the Bishop to appoint a Priest‐in‐Charge during the period of exploration.
FORMATION OF MINISTRY SUPPORT TEAM AND APPOINTMENT OF MINISTRY ENABLER 144 If the Bishop accepts the proposal, a procedure shall be set in place for:
(a) identification of the roles within the Ministry Support Team; (b) identification of members of the Ministry Support Team; (c) appointment of a Ministry Enabler to guide the process; (d) service of celebration and commissioning of the Ministry Support Team and reaffirmation of baptismal vows by the worshipping congregation; and (e) election of a Council. 190
MINISTRY SUPPORT TEAM 145 The Ministry Support Team will:
(a) focus and facilitate the ministry and mission of the whole Local Shared Ministry unit and will together share responsibility for the provision of ministry and the encouragement of all baptized persons in that community to engage in mission and ministry; (b) work mutually with the Governing Body in the formulation and implementation of policy concerning mission and ministry; and (c) consist of that number of people named on the Roll of the Ministry Unit, determined:
(i) initially, under clause 144; and (ii) subsequently, by the Council following a review carried out no less frequently than each third anniversary of the formation of the Local Shared Ministry unit, and with the agreement of the Diocesan Co‐ordinator and Enabler.
146 The members of the Ministry Support Team shall be:
(a) identified at a ministry discernment service; (b) recommended to the Bishop for commissioning; (c) authorized by the Bishop in the form of a team licence and letter of authority, and their names recorded in the schedule to the team licence for that Local Shared Ministry unit; and (d) required to undertake a training programme approved by the Bishop.
147 Ministry Support Teams will be licensed for 3 year period, and each member of the Ministry Support Team:
(a) shall be named in the schedule to the team licence for that Local Shared Ministry unit, with additional members who are called within the three year period being added to the schedule for the remainder of that three year period; (b) shall be eligible for membership of such team for a further period; (c) may resign at any time by notice in writing to the Bishop; (d) may be removed at any time by the Bishop by notice in writing to that member; (e) shall be licensed to exercise such ministry within that Local Shared Ministry unit only, and shall not exercise ministry in another Ministry Unit without the Bishop’s approval.
148 A vacancy in the membership of the Ministry Support Team may be filled by the Bishop before the date of expiry of the licence, and the schedule to the team licence and letter of authority updated.
CONSTITUTION 149 Following a period of training and preparation of at least twelve months, the Diocesan Co‐ordinator shall arrange for an assessment of the situation, involving Diocesan and Ministry Unit participation.
150 The decision of the Ministry Unit shall be required in the form of a resolution of a General Meeting passed by a 75% majority of those present and voting. 191
151 The Diocesan Coordinator shall report on the assessment and the outcome of the meeting to the Bishop.
152 The formation of the Local Shared Ministry Unit must be approved by the Bishop and Diocesan Council.
153 The Local Shared Ministry unit shall be inaugurated at a special service of celebration at which members of the Ministry Support Team shall be commissioned, and any local clergy not already ordained shall be ordained. A Special General Meeting shall then be held to elect the first Governing Body. Council as Governing Body
MEMBERSHIP 154 The Governing Body of each Local Shared Ministry unit is the Council, which comprises:
(a) the Synod Representatives; (b) between 5 and 7 Elected Members (the number to be determined by each Annual General Meeting immediately before holding the election) elected at a General Meeting, subject to clauses 31 and 32.
155 Members of the Ministry Support Team are eligible to be Elected Members, but shall not comprise more than half of the members of the Council.
156 The Council shall:
(a) support the work of the Ministry Support Team; (b) be responsible for finance and property matters and other matters for which responsibility does not rest with the Ministry Support Team; (c) exchange reports with the Ministry Support Team; (d) implement policy agreed to at any General Meeting; and (e) otherwise comply with its responsibilities under clause 28.
CHAIRPERSON 157 Subject to clause 48, the Chairperson of all meetings of the Council as Governing Body will be a member of the Council elected by the Council at its first meeting after an Annual General Meeting, or after that office becomes vacant. The Council may remove the Chairperson at any time.
Diocesan Local Shared Ministry Structures
MINISTRY ENABLER 158 The Bishop shall appoint and License an appropriately trained and skilled person who is not a member of the particular Local Shared Ministry unit to be its Ministry Enabler. It is envisaged that such person shall have skills in training, an ability to encourage and affirm the ministry of others, and have a collaborative approach to ministry.
159 A job specification shall be provided for the Ministry Enabler and shall include reference to the term of the appointment and provision for annual review.
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160 The Ministry Enabler shall:
(a) facilitate the work of the Ministry Support Team by offering individual and group training to members of the Ministry Support Team, facilitating theological reflection, organizing training and support on a monthly basis, supporting special ministry needs, developing a sense of team ministry and providing pastoral support. (b) be responsible for maintaining standards, ensuring that Diocesan commitments are met, and Diocesan guidelines followed, and working to encourage closer links with the Diocese; and (c) attend at least one Council meeting in the course of the year, and be available to the Council and Ministry Support Team at other times as needed.
DIOCESAN CO‐ORDINATOR 161 The Bishop shall appoint a person to co‐ordinate the activities of Local Shared Ministry within the Diocese and may assign an appropriate title and range of responsibilities to that person.
162 The Bishop may delegate such functions as thought desirable to that person or such other persons as may be appropriate.
163 The responsibilities of the Diocesan Co‐ordinator shall include:
(a) providing resources and training events to encourage and facilitate the development of Local Shared Ministry in the Diocese; (b) co‐ordinating the work of the Ministry Enablers working within Local Shared Ministry units in the Diocese, and encourage others to consider this form of ministry; (c) encouraging contact among Local Shared Ministry units in the Diocese; (d) maintaining links with persons holding similar responsibilities in other dioceses in this Church and overseas; and (e) reporting regularly to the Bishop on matters of interest and concern in relation to the work of the Local Shared Ministry units and ensuring that the necessary administrative tasks are undertaken.
Dispute Resolution and Dissolution
DISPUTE RESOLUTION 164 Any dispute within the Ministry Support Team or the Council, or between the Ministry Support Team and the Council, shall be referred to the Ministry Enabler for resolution. If no resolution is forthcoming, the matter shall be referred to the Diocesan Co‐ordinator.
165 Any dispute between the Council and the Ministry Enabler, or the Ministry Support Team and the Ministry Enabler, shall be referred to the Diocesan Co‐ ordinator for resolution.
166 If a resolution is not achieved under clauses 164 or 165, the dispute may be resolved in accordance with clause 113.
REQUEST FOR DISSOLUTION 167 A General Meeting of a Local Shared Ministry unit may, by a 75% majority of 193
those present and voting, request the Bishop to dissolve the Local Shared Ministry unit and reconstitute it as a Parish or Mission District, or different parts of the Local Shared Ministry unit as Parishes or Mission Districts.
PART SIX: MISSION VENTURES
168 If any worshipping community or group within the Diocese which is not a Ministry Unit wishes to become a Mission Venture, it may petition the Bishop for recognition as such.
169 The Bishop may, after consultation with the Diocesan Council:
(a) establish a formal relationship with the proposed Mission Venture, which includes a clear statement of the relationship between the Mission Venture and the Diocese, any obligations on the Mission Venture, and such other terms as the Bishop thinks fit; and (b) subsequently vary or terminate any such relationship.
170 An ordained minister may be licensed in relation to any Mission Venture, and on such terms as the Bishop thinks fit.
I certify that this Statute was passed by the Diocesan Synod on the 7th day of September 2013.
…………………………………………………………………………… President
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Appendix D Suggested tasks for Ministry Roles
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Administrator Role
Task Frequency Comment Responsi bility of: Read and clear emails Daily Forward or action where response required Phone messages on home Daily Check, do and phone ‐ phone to have forward LSM administrator and/or message respond Clear physical Mail 2 ‐3 times weekly PO Box clearance ‐ respond or forward Parish Roll Keep undated Copy for AGM
Parish Monthly/Quarterly Newsletter/magazine
Pew/service sheets Weekly
Any general Weekly administration and correspondence tasks Song Sheet Weekly
CCLI Monthly Enter into website Key Register Keep updated All facilities
Hall bookings As and when required Cleaning roster Council
Flower roster
Admin supplies ‐ paper, When required Council coffee, toilet etc. Attend Council meetings Monthly to give brief report on MST
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Attend MST meeting and Monthly take notes. Then send to bishop & LSM coordinator Supervision with enabler Every 6 weeks
Funeral enquiries When required
MST group email list & Keep undated Any changes go addresses & to LSM phone/mobile numbers coordinator and diocesan office Publicity When necessary Special events
Understanding of When required Diocesan Blue Handbook Noticeboard info and Monthly Keep updated Diocesan magazines and discard (Anglican & Taonga etc.) old material Diocesan correspondence When required Statistics
Church registers When required Ensure those responsible always sign and fill in details in baptism, funeral, marriage and Sunday register Cluster attendance When required
Christmas and Easter When required publicity Order lectionaries & Yearly diaries Website Weekly/Monthly
Other church centres in LSMU
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Education Coordinator Role
Tasks Comments Member of MST and attends monthly meeting Supervision with enabler every 6 weeks
Offers feedback to preachers, liturgist, readers etc. Resource, teach and challenge church members to be relevant to today’s issues and needs Coordinate home groups
Coordinate Sunday School/children’s work Coordinate Youth work / Young Adults
Bible in Schools (with other local churches)
Baptism, Wedding preparation assist priests
Initiate biblical and theological studies
Personal ongoing reading and learning
Encourage everyone's Christian education and spiritual journey
Familiar with available resources
Connection with worship team, priests, preachers teams
Encourage bicultural language
Other churches in LSMU
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Worship Coordinator Role
Tasks Frequency Comments Oversee a worship team Regularly
Oversee Sunday roster ‐ people and Weekly/Bimonthly readings Phoning re people away Monthly/Bimonthly or paper to fill in when away Work with Preaching Coordinator Monthly/Bimonthly to fill preachers
Ongoing training of liturgists, Ongoing readers, prayers with Education coordinator
Oversee/initiate creative services 6/7 times a year
Oversee Special Sunday services e.g. As Required 5th Morning service as Outreach service – volunteer and Fire, friendship, Op Shop, Info Centre CCLI recording Monthly
Oversee new liturgists
Oversee Sunday music & song sheet
Attend MST meetings Monthly
Supervision with enabler Every 6 weeks
Oversee guidelines for Sunday At least once a year worship leaders i.e. readers, welcomers, liturgists Promote Bicultural language and Ongoing use of Te Reo in worship Collect a copy of service sheets for reference material archives Other church venue?
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Pastoral Care Coordinator Role
Tasks Frequency Comments Oversee a pastoral care core Regularly team Team and helpers to meet 3 or 4 times a year
Oversee that everyone on the 2 or 3 times a year ministry unit roll is visited/phoned/contacted Oversee Prayer chain When necessary
Prayer Table/candles at church Weekly
Oversee Home Communion When required
Oversee Resthome worship and Monthly communion services Oversee Pastoral Care at Weekly Sunday services Oversee follow up funerals, When necessary weddings, baptisms, birthdays, anniversaries Attend MST meetings Monthly
Supervision with enabler Every 6 weeks
Oversee arranging meals When necessary
Arrange a training workshops When necessary with Enabler and Education coordinator Welcome packs for visitors and When necessary new residents Hospitality When necessary Arranging Transport When necessary
Phoning When necessary Have connection with Op shop / Monthly AAW / Women’s Fellowship / Mothers Union / Playgroup / Selwyn Centre etc.
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Preaching Coordinator Role
Tasks Comments Member of MST Monthly
Organises Preaching Roster with Monthly Worship coordinator
Preaches Monthly
Rostered Themes Monthly
Sentence Preacher Administrator Liturgist Collect Preacher Administrator Liturgist Offers feedback to preachers Regularly
3 monthly team meetings
Resource, teach and challenge team to Ongoing be relevant to today’s issues and needs
Initiates Theological studies with Ongoing Educator
Personal ongoing reading and learning Ongoing
Encourage everyone's spiritual journey Ongoing
Connect into worship team Monthly
Arrange guest preacher with worship When necessary coordinator and treasurer
Supervision with enabler Every 6 weeks
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Funeral Co‐ordinator
Tasks Member of MST and attend MST meeting ‐ otherwise meet regularly with enabler
Admin Taking the initial communication from Administrator then appointed funeral minister will follow up Funeral Director and family With Administrator find an available musician, sound technician etc. Enlist team of personnel from congregation and pastoral team to assist at the service on the day.
Pastoral Funeral minster who is taking the funeral is to make contact with family to make arrangements. Visit with pastoral care person. Sensitive listening skills Liaise with pastoral co‐ordinator for ongoing contact
Liturgical Ability to create and lead an appropriate funeral service Liaise with the Funeral Director as necessary Have an understanding of funeral protocol as per the NZPB and other resources to draw on. Gather and maintain a team of those willing to be involved with funerals, e.g. preparation of the church, greeters, readers, sound system operator etc. NB. Funeral ministers do not need to be ordained.
Supervision with enabler 6 weekly
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Music Liturgist
Tasks Frequency
Member of MST and attend meeting Monthly
Encourages the faith community can sing their praises Weekly in worship
Oversees a music team ‐ build, organise train and Monthly maintain ‐ musicians and singers
Team chooses hymns according to readings in 6 weekly with Lectionary/roster aware of theology roster
Encourages music to be practiced Weekly
Distributes copies of Sunday music to appropriate 6 weekly people
Be involved with worship team meetings Bimonthly
Support and encourage musicians Weekly
Work with the liturgists, preachers and worship Monthly coordinator and team to ensure appropriate music for worship
Introduce appropriate new music Ongoing
Be sensitive to the variety of musical preferences Ongoing
Music at other churches in unit
Supervision with enabler Every 6 weeks
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Vocational Deacon / Outreach Minister
Tasks Frequency Member of MST and attends MST meetings Monthly
Involved in the community Often
Supervision with enabler 6 weekly
Theological training Ongoing
Set books to read Ongoing
Presence in sanctuary, wearing robes When Required
Sacristan and chalice server duties Monthly
Leading Morning/Evening prayer When necessary
Read Gospel Reading Monthly
Announce Dismissal Monthly
Deaconate Ordination process for Vocational Deacon
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Sacramental Ministers (Priest) Role
Task Frequency Responsibility of: If on MST attends monthly MST Monthly meeting
Preside at worship At least monthly or as necessary Preaches and teaches challenging As required Preaching church members to be relevant to coordinator today’s issues and needs Baptisms and preparation with When With Educator & another congregation member required Administrator & pastoral care people Weddings and preparation with When With Educator & another congregation member required Administrator & pastoral care people Funerals with another congregation When With Educator & members required Administrator & pastoral care people Personal ongoing reading, learning Ongoing With enabler and formation e.g. Sacramental theology, use of ritual and symbol, Christian Spiritual Tradition; Biblical knowledge, Study days Encourage faith communities Often With Educator Christian education, spiritual journey and Christian practice Attend Sacramental Ministers Bi/Monthly With Enabler (Priests) meetings LSMU
Attend clergy regional/Archdeaconry When meetings required Liaise with worship team, preaching Regularly team and pastoral care team
Promote bicultural language and Te Ongoing With Educator Reo use in worship Supervision meeting with enabler 6 weekly Enabler
Assist and encourage the faith Ongoing community to keep in touch with God, though gathered worship and 206
through personal devotion. Deepening relationship. Work in a team Ongoing 1. To assist the community in their faith journey 2. Develop the ability to delegate Assist the faith community to As required With worship and celebrate life events and seasons to pastoral care people recognise the presence of God in our midst
Advent and Lent knowledge
Ministry of Healing/Anointing
Ministry of Reconciliation, Penitential seasons ?Home communions ‐ pastoral care Pastoral Care team
?Pastoral Care ‐ funeral, wedding, With pastoral care baptism follow‐up, visiting in rest people home, visit congregation members Blessing of homes, public buildings, boats and animals, necklaces etc. Blessing of rest home/hospital rooms after death Belong to a community group
Leading communion services
Interment of ashes and unveilings, scattering ashes Developing LSM in the community/diocese
RSA chaplain, chaplaincy work
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Thanksgiving/naming of child
Cluster/Archdeaconry ordained meetings
Attending public services ‐ ANZAC, Remembrance Day etc. Avoid having to preside and preach on a given Sunday
Use of Te Reo Regularly
Diligent in prayer and study Always
Homily at weddings and funerals
Sacramental Ministers (Priests) off MST ‐ under invitation of MST to preside and preach ‐ occasional supervision and regular attendance priests meetings expected Give feedback to MST re spiritual life of LSMU
Other specific roles may be discerned by the Ministry Support Team and congregation if required i.e. Healing minister, Creative coordinator etc.
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Bibliography and Recommended Reading
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LEADERSHIP
A Failure of Nerve: Leadership in the Age of the Quick Fix. Edwin H. Friedman (2007)
Congregational Leadership in Anxious Times: Being Calm and Courageous No Matter What. Peter Steinke (2006)
Discerning Leadership for a Ministering Community. Bishop Brian Farran (2002)
Ministry Leadership Teams. Andrew Dawswell (2003)
The Dance of Leadership: The call for soul in 21st century Leadership. Peter Cammock (2003)
MINISTRY
Being a Deacon Today: Exploring a distinctive ministry in the Church and in the world. Rosalind Brown (2005)
Being a Priest Today: Exploring priestly identity. Christopher Cocksworth and Rosalind Brown (2002)
Being Human, Being Church. Robert Warren (1995)
Born of Water, Born of Spirit: Supporting the Ministry of the Baptized in small Congregations. Sheryl A Kujawa‐Holbrook and Fredrica Harris Thompsett (2010)
Conversation as Ministry: Stories and strategies for Confident Caregiving. Douglas Purnell (2003)
Doing Liturgy in Season. Carole Hughes (2009)
For the Life of the World: Sacraments and Orthodoxy. Alexander Schmemann (2010)
Healthy Congregations. Peter Steinke (1996)
He Tikanga Karakia? Me Etahi Himene. Etahi Whakahaere Karakia hei mau i roto i nga Hui Amorangi puta noa i Te Pihopatanga o Aotearoa (1999)
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I have called you Friends... Kevin L Thew Forrester (2003)
In Dying we are Born: The Challenge and the Hope for Congregations. Peter Bush (2008)
Liturgical Theology: The Church as Worshiping Community. Simon Chan (2006)
Living on the Border of the Holy: Renewing the Priesthood of all. William Countryman (1999)
Ministries: A Relational Approach. Edward Hahnenberg (2003)
Our Daily Bread: 550 Creative Prayers to accompany daily Scripture Readings. Jenny Harrison and John McAlpine (2010)
Parish Priests: For the Sake of the Kingdom. Robin Greenwood (2009)
Re‐pitching the Tent: reordering the church building for Worship and Mission. Richard Giles (1999)
Sacraments Sacramental Life Sacramental Ministry. Calum Gilmour (2009)
The Christian Priest Today. Michael Ramsey (1985)
The Life and Work of a Priest. John Pritchard (2007)
The Power of Vulnerability. Brene Brown (2012)
The Triumph of Maintenance over Mission? Or Local Mission at the Flaxroots? Geoffrey M.R. Haworth (November 2009)
Theology: A very Short Introduction. David F. Ford (1999)
Theology: The Basics. Alister F McGrath (2008)
Transforming Priesthood: A New Theology of Mission and Ministry. Robin Greenwood (1994)
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Tui Tui Tuia: The use of Māori in worship in Te Tikanga Pākehā. Bicultural Education Committee Diocese of Christchurch (2005)
MISSION
A New Vision for our Church – A five session study programme. Bishop Brian Farran (Perth Western Australia 1999)
Engagement 21: A Wake‐up Call to the 21st Century Church in Mission. Richard Randerson (2010)
Mission and Liturgical Worship. Mark Earey and Carolyn Headley (2002)
Missionary Methods; St Paul’s or Ours? Roland Allen (1912) Reprint 2011 Forward Movement Publications
Once and Future Church. Loren Mead (1991)
Reshaping Ministry: Essays in Memory of Wesley Frensdorff. Editors Josephine Borgeson and Lynne Wilson (1990)
Roland Allen: Pioneer Priest and Prophet. Hubert Allen (1995)
Roland Allen: Pioneer of Spontaneous Expansion. J.D. Payne (2012)
The Once and Future Church: Reinventing the Congregation for a New Mission Frontier. Loren B Mead (1991)
Total Ministry: Reclaiming the ministry of all God's people. Stewart Zabriskie (1995)
Transforming Church: Liberating Structures for Ministry. Robin Greenwood (2002)
TRAINING
About Learning. Bernice McCarthy (2008)
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Caring for God’s People: Counselling and Christian Wholeness. Philip Culbertson (2000)
Celebrating the Eucharist: A Practical Ceremonial Guide for Clergy and Other Liturgical Ministers. Patrick Malloy (2007)
Establishing a Bereavement Ministry Team. Helen Thorp (2008)
Learning for Ministry: Making the most of study and training. Steven Croft and Roger Walton (2005)
Lectionary Reflections: Years A, B and C. Jane Williams (2011)
Living the Questions: The Wisdom of Progressive Christianity. David M Felton and Jeff Procter‐Murphy (2012)
Listening and Caring Skills in Ministry: A guide for groups and leaders. John Savage (1996)
Practical Skills for Ministry. Andrew Pratt (2010)
Skills for Collaborative Ministry. Sally Nash, Jo Pimlott and Paul Nash (2008)
Teaching Around the 4MAT© Cycle: Designing Instruction for Diverse Learners with Diverse Learning Styles. Bernice McCarthy and Dennis McCarthy (2006)
The Four Pages of the Sermon: A guide to Biblical Preaching. Paul Scott Wilson (1999)
The Healthy Churches' Handbook: A process for revitalizing your church. Robert Warren 2004, 2012
The Ministry Team Handbook. Robin Greenwood (1996)
The Practice of Preaching. Paul Scott Wilson 2nd Edition (2007)
Thomas‐Kilmann conflict mode instrument. Kenneth Wayne Thomas (2002)
Tools for Reflective Ministry. Sally Nash and Paul Nash (2012)
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