Team Ministries in Anglican Parishes in the Maritime Provinces of Canada: Considerations for Formation and Development

Peter Lloyd Armstrong

A Thesis submitted to the Faculty of Wycliffe College and the Toronto School of Theology In partial fulfillment of the requirements for the degree of Doctor of Ministry awarded by Wycliffe College and the University of Toronto

"Team Ministries in Anglican Parishes in the Maritime Provinces of Canada: Considerations for Formation and Development"

Peter Lloyd Armstrong

Doctor of Ministry Wycliffe College and the University of Toronto 2015

Abstract

Within the Canadian Maritime provinces, the Anglican Church is grappling with how best to exercise ministry in this evolving environment. One alternative parish model is a team ministry model. Team ministries are characterized by more than one person in the position of leadership carrying out ministry in overlapping roles in the same parish environment, functioning in a non-hierarchical manner. The goal of the research was to learn how team ministries may be better formed and maintained in the future.

This thesis opens by identifying sources which can provide insight about how team ministries may be better formed and maintained. It looks at writings from the early

Church (particularly parts of the New Testament), and practices of "team ministry" in other Anglican provinces. It also draws from the field of Occupational Psychology.

The bulk of the research for this thesis was a grounded theory qualitative research study, undertaken among participants in team ministries in two Anglican dioceses. The research was distilled into five broad categories: Dispositions, Theological Perspectives and Traits;

Ordination and Team Formation; Parishes; Social and Spiritual Disciplines; and Support

Beyond the Parish.

ii Key research results are that potential team ministers need to have reasonably compatible theological perspectives and dispositions, and reasonably good emotional intelligence.

The research identifies some general traits which ought to be present among team ministers. The parish(es) and the team ministers need to prepare for this ministry

(including long-term planning), with external support. The team ministry relationship needs on-going attention, particularly the process of communication. Particular attention also needs to be taken for the relationships which include Non-Stipendiary Ordained

Ministers (N.S.O.M.), as these clergy are raised up from the local parish and generally serve there throughout their ministries.

iii Acknowledgements

I wish to acknowledge with gratitude the many people who enabled me to do this research: those whom I interviewed but cannot name publicly, those who gave feedback on earlier drafts of this thesis, my professors, my classmates, and my supervisor, the Rev. Dr. David Reed. Thank you also to the bishops of the Diocese of Fredericton and the Diocese of Nova Scotia and Prince Edward Island.

I also wish to acknowledge with gratitude all those engaged with me in ministry, lay and ordained, including ecumenical colleagues. I wish to mention particularly my associates in the Anglican Churches of Pictou County: the Reverends Bill White, Aidan Kingsbury and Arthur Bourré.

On a personal note, my family--particularly my wife, Nancy--helped make this project possible, and I am very grateful.

It is my hope that this thesis will not only be an academic project, but will benefit all those in Anglican team ministries in the Canadian Maritimes, at the time the teams are being established, and for their duration. Perhaps it may be useful in other contexts as well, but I will leave that decision to others to decide for themselves.

Underlying all ministry is the grace of God. May God be glorified in the Church of God. May God's kingdom be built among us.

Peter Armstrong

iv The Table of Contents

Part One: Background

Chapter 1: An Introduction to Anglican Ministry and the Research Issue...... 1

Chapter 2: Team Ministry and a Theology of Ministry...... 8

Part Two: How We Can Be Informed about Team Ministry

Chapter 3: Scripture, Ministry, and the Early Church...... 14

Chapter 4: Team and Group Ministries in the Church of England...... 34

Chapter 5: Occupational Psychology...... 55

Part Three: Research

Chapter 6: Qualitative Research and Grounded Theory...... 77

Chapter 7: Action-in-Ministry...... 84

Part Four: Research Results

Chapter 8: Survey Results and Analysis...... 91

Chapter 9: An Overview of the Results from the Interviews...... 110

Chapter 10: Dispositions, Theological Perspectives and Traits...... 114

Chapter 11: Ordination and Team Formation...... 137

Chapter 12: The Parish...... 166

Chapter 13: Social and Spiritual Disciplines...... 192

Chapter 14: Support Beyond the Parish...... 205

Chapter 15: Conclusion...... 217

Bibliography...... 222

v List of Tables

Chapter 8, Table 1: Theological Studies and Theological Colleges...... 97

Chapter 8, Table 2: Number of Team Members...... 99

Chapter 8, Table 3: Number of Congregations...... 100

Chapter 8, Table 4: Approximate Number of Households in Each Parish and Clergy...... 100

Chapter 8, Table 5: Reported Parish Income...... 103

Chapter 12, Table 1: Congregational Size and Dynamics...... 179-181

Appendix H, Table 1: Statistics Canada Information Sought...... 289

Appendix H, Table 2: Provincial Data in the Canadian Maritimes...... 290

vi List of Figures

Chapter 5, Figure 1: Harmony-Dysfunction Spectrum...... 66

Chapter 8, Figure 1: Approximate Age and Number of Research Subjects...... 98

Chapter 8, Figure 2: Ordinations...... 99

Chapter 8, Figure 3: Number of Parishes Served, Length of Time Served...... 101

Chapter 8, Figure 4: Average Length of Time Served in Each Parish, and Overall Among All Ministers...... 101

Chapter 8, Figure 5: Graphic of Offering Income and Total Income in the Parishes...... 105

vii List of Appendices

Appendix A: General Goals for Parishes...... 266

Appendix B: Letter of Introduction to Parish Leaders...... 268

Appendix C: Survey Questions...... 270

Appendix D: Interview Guide...... 272

Appendix E: Excerpt from the Current A.C.P.C. Parish Covenant...... 273

Appendix F: Anglican Polity...... 279

Appendix G: Questions from the Interviews...... 282

Appendix H: Statistics Canada Information...... 289

Appendix I: Thesis Proposal...... 292

viii

Chapter One An Introduction to Anglican Ministry and the Research Issue

I serve in ministry in the Diocese of Nova Scotia and Prince Edward Island, in the

Anglican Churches of Pictou County (A.C.P.C.), in eastern Canada. A.C.P.C. is a federation of three parishes co-operating in ministry together: Christ Church, Stellarton

(which includes the congregation of St. Alban’s, Thorburn); St. Bees’, Westville; and St.

James’, Pictou. A.C.P.C. was created in 2002. Each parish retains its own incorporated structure, but the ordained ministry and some lay ministries are shared throughout the federation.1

Pictou County is located on the north shore of Nova Scotia; the interprovincial ferry between Nova Scotia and Prince Edward Island lands here. Historically, the local economy has depended on fishing, small farming operations, forestry, steel fabrication and coal mining. Except for a local strip mine, mining stopped in 1992 with the Westray mine disaster; the other resource industries are small and often struggling.2 The head offices of a large grocery chain, a pulp and paper plant, and a tire manufacturing plant, are now the largest local employers.

1 See Appendix F for an overview of the ecclesiastical structure in the Anglican Church. 2 Explosions in local coal mines have been tragically common. Coal deposits were first discovered in 1798. At least 224 miners were killed in major explosions between 1873 and 1992 in Pictou County. This statistic does not include fatal accidents of individuals working underground. For further information, see: "History of Mining Activity in Nova Scotia, 1720-1992," Public Archives, Government of Nova Scotia; http://www.novascotia.ca/nsarm/virtual/meninmines/disasters.asp?Language=English [accessed February 6, 2014].

1 2

Pictou County is predominantly comprised of an older Caucasian population; the majority of young people tend to gravitate to urban centers or jobs elsewhere. The county population in which A.C.P.C. resides is about 46,500 individuals.

The broader social culture of the Canadian Maritime provinces is composed predominantly of Scottish, English, Irish, French and Aboriginal ancestries. It has been a predominantly rural culture, although the population of rural districts has been in slow decline for about 50 years.3

The Maritime provinces have predominantly been a resource-based economy–forestry, fishing, mining and farming. There was industrialization (principally steel-making) in parts of the region beginning in the last half of the nineteenth century. Corresponding to rural out-migration patterns, this too has been in decline. The local economy is becoming more service-based. Off-shore natural gas was discovered in the 1980’s, and is now piped through Nova Scotia and New Brunswick to the northeastern United States; this resource contributes to the local economy primarily by means of royalties to the provincial governments.

The Maritimes has had a rich, distinct cultural tradition–particularly the Acadian culture, found mostly in northern New Brunswick and in pockets of rural Nova Scotia, and Gaelic music and culture in Nova Scotia.

3 There was a similar out-migration pattern from rural areas in Nova Scotia during the 1920’s as well.

The Anglican Church in the Maritimes traces its roots to the formation of the first parish in 1710. Through settlement and missionary work, parishes were planted and began to function as a network. This network was organized formally into a diocese in 1787.

Gradually other dioceses were organized. The Diocese of Fredericton (whose boundaries are contiguous with the province of New Brunswick) was formed in 1845. There are 85 parishes, with about 24,000 Anglicans affiliated within New Brunswick. The Diocese of

Nova Scotia and Prince Edward Island (as it is now known) is composed of 97 parishes, and about 49,000 identified Anglicans.

Current Ordained Ministry in A.C.P.C.

Art recently moved here from northern Ontario. Both are non-stipendiary (they do not receive full-time living expenses), although they are reimbursed for costs such as travel, and receive modest honoraria. I receive a stipend to pay for my expenses.

We meet together regularly to plan for the future, and to address ministry needs which we have identified. All of us participate in clergy gatherings and educational programs for diocesan clergy.

While there is a great deal of overlap, our ministries are not identical. For example, the

Rev. Aidan tends to be more active in ecumenical outreach initiatives and ecumenical committees. I am the primary liaison with the wider Church, and have more administrative responsibilities.

The Anglican Churches of Pictou County experiences ministry in ways which are quite typical for Anglican parishes in the area since the time of their establishment. There is regular worship, the celebration of the sacraments, pastoral care, outreach, preaching, spiritual development, and the administrative structure needed to serve these ministries, alongside other parishes throughout the diocese. What is distinctive about A.C.P.C. is the sharing of ministry leadership. This is currently carried out together by the three clergy, along with the chair of A.C.P.C. Council, a lay person.

Developments Leading to my Current Studies

When I first came to A.C.P.C. in September 2006, there was a fourth ordained minister, also stipendiary--a newly-ordained graduate, Jean Fraser.4 Jean resigned in November,

2007, to serve in a parish in another diocese. All four of us – but perhaps Jean and I most of all–found it challenging to work with one another during this time.

It was reflecting on this period of ministry that led me to pursue further studies on the subject of “team ministry.” I believed that better preparation for the team ministry environment, and appropriate care of the team, would have led to a better team ministry environment, and I wanted to discover how this could take place.

4 The name has been changed.

From my perspective, here are the weaknesses which I have identified, by reflecting on my experiences in ministry, during the 2006-2007 year period:

1. Jean and I were both appointed together, with inadequate opportunity to get to know one another before she and I began working together. 2. At the time of our appointment in A.C.P.C., there was not clarity about responsibility for practical decisions. If the four of us were not of a common mind, there was not a plan about how to resolve an issue in a timely manner. 3. There was a diversity of experience and genders. 4. There were vastly different working styles. Jean appeared to be most comfortable working by planning things out well in advance. Although I will often make an outline in advance for significant events, I am more likely to see what will take place in the midst of situations, and may change course during an event if I feel a new course of action would be better. 5. As I did not communicate with Jean frequently enough, or early enough, at the beginning of the time we ministered together, Jean came not to trust me.

It was this experience in ministry which has led me to learn more about how team ministries may best be established and maintained. By carrying out my research, I intend to explore how current and future team ministries among Anglicans in the Maritime provinces might be strengthened, and what resources and principles might provide better preparation as team ministries are being established.5

5 In this diocese, non-stipendiary clergy are raised up locally to serve in one parish context. Stipendiary clergy move from parish to parish within the diocese, or occasionally to another diocese. In the Diocese of Nova Scotia and Prince Edward Island, official policy calls for assessment within a parish before a lay person within that parish is ordained, but this practice of assessment has been somewhat confused and inconsistently applied. By diocesan canon law, a few people–including clergy already resident in the parish—are excluded from participating in the process by which parish leadership evaluates candidates for their suitability for this parish environment. In practical terms, this means that clergy teams may be created without the clergy getting to know one another before the parish appointment is confirmed by the bishop.

Why are team ministries in Anglican parishes developing in the first place? On the whole, the Church in the West has been in numerical decline,6 and financial, human, and other resources are sometimes scarce. In this context, it is appropriate to consider how ministry may be carried out more effectively (see Appendix A).

On their own, each of the parishes which make up the Anglican Churches of Pictou

County is not currently large enough to sustain the model of a single member of the clergy providing pastoral care and leadership to a single congregation. Organizing a team ministry environment was a creative way to provide pastoral care. Working with the laity for their co-operation in this model of ministry, which is essential in Anglican practice, was a significant achievement.

Nonetheless, the challenges of living out this new model of parish ministry seem to have been underestimated by everyone concerned–by the diocesan office, by laity, and by the local clergy (see Appendix F). It was not until early 2008, over five years from its inception, that the clarity which was needed for team ministry to take place was fully developed among the Anglican Churches of Pictou County.

It was this experience in ministry which has led me to learn more about how team ministries may be better established and maintained. The purpose of this thesis is to discover how current team ministries among Anglicans in the Maritime provinces might

6 George Egerton, “Canadian Anglicanism at the End of the Twentieth Century,” Anglican Essentials, George Egerton, editor (Toronto, Canada: Anglican Book Centre for Barnabas Anglican Ministries, 1995), 16-23.

be strengthened, and what resources and principles might provide better preparation as team ministries are being established.

Chapter Two Team Ministry

“Team ministry” is not unique to A.C.P.C., or to the Anglican Church of Canada.

Ministering together in leadership, and sharing ministry duties, has taken place since the apostolic period. To provide one Biblical example, the apostle Paul and Barnabas ministered in the same setting together for a period, working in a complementary way, but with each one bringing his own talents and abilities to the ministry environment (Acts 14:

8-18).

The practice of leaders ministering co-operatively together has taken place in various settings throughout the history of the Church. A report for the Church of England in 1985 explains it this way:

The theological background to collaborative ministry comprises two main areas: (a) Ideas about community expressed in the Old and New Testaments; (b) Ways in which these themes were developed in practice, particularly in the early history of the Church…. Teamwork in ministry is part of a far wider concept. The theme of solidarity of a person with other people, with the world of nature and with God, runs with consistent strength through the Bible and the history of the Christian Church: indeed it is a reflection of the nature of God himself. ... When… interdependence is forgotten or neglected, sin enters and the creative harmony is corrupted by disintegrating and ultimately deadly forces. A person’s true self is realised only in partnership.1

What, then, are the typical marks of a “team ministry”? The overall principle of team ministry is that parish leadership is shared among several individuals, rather than residing in one priest.2 Ministry is collegial rather than hierarchical. It tends to be the case that

1 Team and Group Ministries: A Report by the Ministry Co-ordinating Group, Dame Betty Ridley, chair (London, U.K.: General Synod of the Church of England, 1985), 12-13. 2 The official definition of a team ministry in the Church of England, is:

8 9

ministry roles overlap. “Team” is sometimes vaguely used to mean doing something together, but this is the understanding of “team ministry” which is operative in this thesis.

In large congregations, multiple staff members generally have their own spheres of responsibility, such as the “music ministry,” the “young adults pastor,” and so forth. Team ministry environments, in contrast, have leaders in overlapping roles--one person may preach to a congregation one Sunday, a second person on the second Sunday, and a third person on the third Sunday. During the same period, the second person may begin pastoral care in a hospital visit, followed by two different people in subsequent weeks.

Team ministries tend to be found in smaller congregations in the same geographic vicinity. Most are rural, although there are examples of team ministries in inner cities.

Team members are usually clergy, although laity may well participate in the team. In the

Anglican Church, at least one of the team members would be ordained.

A Theology of Ministry

The exercise of Christian ministry is remarkably diverse. Providing pastoral care in a large suburban American parish, leading a small Christian community in rural Nigeria, teaching in an east Asian theological college, and working as a chaplain in a penitentiary,

A team ministry is a formal collaborative ministry established, by a pastoral scheme, for the area of an existing benefice or a new benefice, formed by union or other reorganization of existing benefices, in which the cure [care] of souls and pastoral care of those in the benefice are shared.

Quoted from the Code of Practice (2011), 80. The Codes of Practice in the Church of England are a resource for parish clergy, for team and group ministries, directions about consecrated buildings, and so on. One benefice makes up a team ministry; two or more adjacent benefices become a group ministry. Some parishes in England are municipal units; a benefice is an office of ministry exercised in the area of a parish or parishes.

are all Christian ministries, but all of these expressions of ministry appear to have very little in common. It is important to be clear what "ministry" is intended to convey, in order to explore "team ministry" properly.

Ministry takes place by developing an environment, particularly but not exclusively in worship, in which people can experience the love of God in Christ, through the work of the Holy Spirit, and so develop and deepen their faith; and to make a difference in this world, while also preparing for eternity. This is the environment in which Christian ministry takes place.

Ministry is expressed in very diverse ways, depending on the community in which ministry takes place; the core of Christian ministry is the offering of one’s gifts for the benefit of the members of God’s Church, and for the benefit of the world in which we live. Leaders, both lay and ordained, are responsible for encouraging and coordinating the exercise of these gifts. All of us have something to offer one another in the Church, and in the world. In this view of ministry, the healthiest parish is one where everyone is doing something which is helpful to many, while no one is overburdened or exhausted.

Baptism, Eucharist and Ministry is a very significant modern ecumenical document, published by the World Council of Churches. It expresses the role of ordained ministers this way:

The Ordained Ministry In order to fulfil its mission, the Church needs persons who are publicly and continually responsible for pointing to its fundamental dependence on Jesus Christ, and thereby provide, within a multiplicity of gifts, a focus of its unity. ...

The ordained ministry, which is itself a charism,3 must not become a hindrance for the variety of these charisms. On the contrary, it will help the community to discover the gifts bestowed on it by the Holy Spirit, and will equip members of the body to serve in a variety of ways.4

Australian Anglican bishop Stephen Pickard, writing about ordination and collaborative ministry in the Anglican Church, explains that the people of God raise up people from within their own number in order to fulfill their own ministries:

But the ministries of the people do not do things for ordained ministries in order to strengthen and raise these orders to their full stature in Christ. Rather, as part of the whole ecclesia, they bring the orders to be as they fulfil their own ministries. In this way the ministries of the corporate priesthood confirm the ministries of oversight, teaching and gathering. This confirming is a rich bestowal of grace and strength for those ministries that facilitate and coordinate the world of the people of God.5

It is vital to integrate the message of the gospel, revealed chiefly in scripture, into the work of the Church. It may seem obvious that the Church’s ministry needs to be shaped by the message of the gospel, but the gospel needs to be regularly considered and engaged. The person and work of Jesus Christ, and the principles of building the kingdom of God, which are revealed through the universal Church, are the measuring rods by which we assess the effectiveness of our ministries, individually and collectively, and the holiness of our lives.6 Without this steady reassessment, we tend to lose sight of God’s vision, and can move toward complacency.

3 Charism is defined within the document this way: "Charism denotes the gifts bestowed by the Holy Spirit on any member of the body of Christ for the building up of the community and the fulfilment of its calling." Baptism, Eucharist and Ministry, Faith and Order Paper No. 111 (Geneva, Switzerland: World Council of Churches, 1982), 21, II, paragraph 7a. 4 Ibid. 21, II.A. paragraph 8; 27-28, III.D. paragraph 32. 5 Stephen Pickard, Theological Foundations for Collaborative Ministry (Farnham, U.K.: Ashgate Publishing Ltd., 2009), 148-149. 6 See, for instance, "The Catechism--A Supplementary Instruction," Book of Common Prayer (Toronto, Canada: Anglican Book Centre, 1962), 552-555.

The Christian writer C. S. Lewis once compared Christianity to a home, and the different rooms in the home represented different Christian denominations.7 His point was that the main thing is that we belong within the house, but we cannot be within the house without also eventually choosing to be in one of the rooms. We cannot be a mature Christian without being allied with a local expression or denomination of Christianity.

I was ordained in the Anglican Church of Canada in 1989, and have spent most of my life in eastern Canada. As a ministerial priest within my denomination, I have served almost all my ministry in holy orders in Anglican parishes--a small-town parish with three congregations, a rural parish with seven congregations, an urban parish with one congregation, and my present ministry in the Anglican Churches of Pictou County, in a team ministry. I respect the diocesan structure and the interdependence of the communion to which I belong, and cheerfully agree with the common views of the sacraments, scripture, tradition, liturgical practices, pastoral care, outreach, social transformation, and evangelism within my denominational tradition. At the same time, I am grateful for the relatively broad parameters for theology and liturgical expression which are key marks of

Anglican Christianity.

Within the Anglican liturgical spectrum, I would describe myself as neither casual about key liturgical and sacramental customs, nor unduly focused on them. In the Anglican

Church language of "high Church" (strong emphasis on ritual) and "low Church"

(relatively little emphasis on ritual), I see myself more or less in the middle. The core of

7 C. S. Lewis, Mere Christianity, (London, U.K.: Touchstone Books, 1952), xv–xvi.

what Christians believe--the gospel expressed through the ancient Creeds of the Church-- is important to me.

I believe that mature Christian discipleship is always associated with a local community of Christians; normally, a local parish. I believe that parish communities have various expressions, according to the local culture in which they function. Team ministry is a viable expression of parish ministry, but it is not the only model. Which model or expression of parish ministry is appropriate depends on the local context.

The appropriate model of ministry also varies over time. The first Anglican bishop

(Bishop Charles Inglis, consecrated in 1787) in the Diocese of Nova Scotia, Canada, had a huge territory, difficult travel, and ministered chiefly to relatively small rural communities. I observe that the bishop's ministry today is somewhat more flexible, and the bishop and the laity are much closer (that is, the Church is less hierarchical) than they used to be.

Parish ministry can also fluctuate over time. I suspect that the Church today needs to be more nimble than it had to be in the past. A parish, or a group of neighbouring parishes, may choose to enter into a team ministry; or they may discern that another model of parish ministry is becoming more appropriate, and the team ministry needs to end.

These are the presuppositions I carried as I undertook research about team ministries.

Chapter Three Scripture, Ministry, and the Early Church

The Origins of Scripture

Christianity's roots are in the Hebrew culture and tradition. That tradition included the writings of the Pentateuch, wisdom literature, history and the prophets. These were, and are, deeply valued as devotional and theological resources, and have been regarded as authoritative for the Jewish community.1 Jesus of Nazareth himself regarded these writings as authoritative and relevant to his life, and for the lives of his followers.2

In the first hundred or so years following the death and resurrection of Jesus Christ,

Christians communicated in writing with one another. These took the forms of records of the life and ministry of Jesus Christ (Matthew, Mark, Luke and John), a record of the ministry of the apostolic Church (Acts), letters, and apocalyptic literature (Revelation).

These grew to have an authority of their own in the early Church. Christians have understood that God specially inspired the human authors, so that this literature is not only relevant to the local context for which it was first written, but is authoritative and relevant for all contexts in the Church's history.

Some other literature was circulated during this period (such as The Gospel of Thomas, the Gospel of Judas, the Shepherd of Hermas, etc.), but this literature came to be viewed throughout the whole Church as not inspired and authoritative as the other writings.

There was widespread agreement about the inspired New Testament readings by the third

1 See Craig A. Evans, "Jewish Exegesis," Dictionary for Theological Interpretation of the Bible, Kevin J. Vanhoozer, editor (Grand Rapids, U.S.A.: Baker Book House Company, 2005), 380-384. 2 See St. Luke 4: 8 et al.

14 15

century, although the current list was not formally recognized until a Church Council near the end of the fourth century.3 The books of the Bible which are agreed universally among Christians to be inspired and authoritative are the "canon" of holy scripture.

The books and letters which are part of the canon of scripture are not held in high regard because they are part of a list. Rather, the early Christians recognized that these writings had special authority within the Church because of their intrinsic value, and believed that the human authors were under the direction of God the Holy Spirit as they wrote this literature. Biblical scholar F. F. Bruce puts it this way:

One thing must be emphatically stated. The New Testament books did not become authoritative for the Church because they were formally included in a canonical list; on the contrary, the Church included them in her canon because she already regarded them as divinely inspired, recognising their innate worth and general apostolic authority, direct or indirect.4

The scriptures of both testaments is read at services of worship, proclaimed, studied, used to defend faith and practice, and used devotionally by countless Christians. Although scripture emerged from the needs and interests in the early Church, it is also understood to be an authority, against which the fidelity of the Church may be measured.

Anglicans and the Authority of Scripture

During the political and religious changes in England in the sixteenth century which led to the Anglican branch of Christianity as we recognize it today, the role and authority of scripture was affirmed and enhanced by the Anglican reformers. The Anglican liturgy,

3 "Canon of Scripture," The Oxford Dictionary of the Christian Church, F.L. Cross and E.A. Livingstone, editors (Oxford, U.K.: Oxford University Press, second edition, 1977), 232. 4 F. F. Bruce, "The Canon of the New Testament," The New Testament Documents: Are They Reliable? (Leicester, U.K.: Intervarsity Press, Fifth Edition,1959); http://www.bible-researcher.com/bruce1.html; [accessed May 23, 2014].

The Book of Common Prayer, while drawing on pre-Reformation liturgies, made simplifications and changes which were thought to be consistent with the message of the gospel revealed in the scriptures.

Anglicans do not have a universal authority such as the magisterium for Roman Catholics or the Augsburg Confession for Lutherans. Instead, Anglicans have tried to maintain what they believe to be consistent with the scriptures and the early, undivided Church, and to allow latitude on relatively inconsequential matters of doctrine and devotion. A document called the Thirty-Nine Articles, in its present form since 1571, gives some insight into the parameters of Anglican Christianity. The Articles make clear the central role of scripture in the life of the Church. Here are a few examples from the Articles:

Holy Scripture containeth all things necessary for salvation: so that whatsoever is not read therein, nor may be proved thereby, is not be required of any [person]; that it should be believed as an article of the Faith, or be thought requisite or necessary to salvation. In the name of the holy Scripture we do understand those Canonical Books of the Old and New Testament, of whose authority was never any doubt in the Church. (Article 6)5

Article 7:

The Old Testament is not contrary to the New: for both in the Old and New Testament everlasting life is offered to [all] by Christ, who is the only Mediator between God and [humankind].6

Article 8:

The Three Creeds, Nicene Creed, Athanasius's Creed, and that which is commonly called the Apostles' Creed, ought thoroughly to be received and believed: for they may be proved by most certain warrants of holy scripture.7

5 Book of Common Prayer (Toronto, Canada: Anglican Book Centre, 1962), 700. 6 Ibid., 701. 7 Ibid., 701.

The ordination vows of those being admitted into holy orders in the Anglican Church have included these vows:

Are you persuaded that the holy Scriptures contain sufficiently all doctrine required of necessity for eternal salvation through faith in Jesus Christ? Answer: I am so persuaded. Will you diligently read the same unto the people assembled in the Church where you shall be appointed to serve? Answer: I will.8

It is evident that Anglican leaders wanted to uphold the message of the gospel revealed in the scriptures in our daily lives.

The Historical-Critical Method

Scholars in the late eighteenth and early nineteenth centuries developed a new form of studying ancient literature, what is often called the Historical-Critical Method. This form of literary analysis began in Germany, and gradually spread in western Europe. The

Historical-Critical Method began to be applied to the scriptures themselves. It is widely thought that the Historical-Critical Method was introduced in England in a book entitled

Essays and Reviews in 1860. While this approach to biblical scholarship was unfavorably received at first, it has been widely adopted in Anglican (and many other denominational) theological colleges throughout the world.

The Historical-Critical Method is actually a collection of methods for analyzing scripture.

Proponents propose, among other ideas, that some of the New Testament literature might have been written by someone close to the identified authors rather than the authors themselves (for example, a close companion of Paul rather than Paul himself), that there

8 Ibid., 641. There are similar vows in alternative Anglican rites today.

are minor variations in the text of the Bible, tries to understand the state of mind of the original human authors and the communities to which they wrote, and proposes that other tools of interpretation be used besides the literal (common in the early modern period) and the allegorical (common in the patristic period).

The Historical-Critical Method has had a significant impact on scholarly engagement with the canon of scripture in the contemporary period. Nonetheless, scripture continues to be studied, proclaimed, used devotionally, and viewed as an authority for the life of the

Church.

The Authority and Relevance of Scripture Is Upheld Among Anglicans Today

Since the late nineteenth century, Anglican bishops from around the world have gathered in England about every ten years for the purposes of fellowship, study and worship.

These gatherings are called the Lambeth Conferences. While the independent life of each

Anglican province is recognized, the Lambeth Conferences are a strong influence among

Anglicans throughout the world today.

The Lambeth Conferences have regularly addressed the centrality and authority of scripture within the Church today. For example, following the 1988 Lambeth Conference, the first of the published "Pastoral Letters" of the proceedings was on the subject of the reading of scripture. The bishops begin by writing how they have endeavored to discern

God's will through the daily reading of the scriptures, and how this process helped them during difficult conversations:

During the Lambeth Conference we, your bishops, took counsel together on many

issues which face us and some which may seem to divide us. But out of such events as happened that day we came to share something deeper, more lasting, our unity in love and faith and hope. That unity grew out of our shared reading of Holy Scripture.9

The bishops go on to make several points about the authority and relevance of the scriptures, for bishops and for all Christian communities:

We affirm that the Scriptures are best seen as the Church's books--a body of writing which, for the earliest Christian communities, defined the Word [that is, the living Word, Jesus Christ] which they had received and by which the Church lives. Through the ages the living and growing 'mind' of the Church has best been formed when the Church has been attentive to the scriptural word within the context of its liturgy, prayer, and communal life. Whether as bishops at the Lambeth Conference or as a local congregation, any Christian community is called to be attentive to Scripture and to interpret it in the light of its own situation.10

It is not only Anglican bishops who uphold the significance of the Bible for Anglicans.

This belief is rooted throughout the Church. Writing about the 1979 edition of the Book of Common Prayer, American liturgist Marion Hatchett enthusiastically affirms that this revision is consistent with the teachings of scripture and the principles of Anglican liturgical revision:

No previous revision has ever incorporated as many new texts or made as many changes as this one [1979]; yet it is firmly based on the principles that were spelled out in regard to the Prayer Book of 1549: it is grounded on Scripture, agreeable to the practice of the early church, unifying and edifying. It is grounded on Scripture. Many Biblical emphases have been recovered; for example, the Biblical meaning of Sunday as the day of Creation, Resurrection, the outpouring of the Holy Spirit, and the foretaste of the eschaton. The Biblical typology has been restored to the baptismal rite. ... And the Sunday congregation is exposed to the bulk of the Scriptures over a three-year period.11

9 The Truth Shall Make You Free: The Lambeth Conference 1988, The Reports, Resolutions and Pastoral Letters from the Bishops (London, U.K.: The Anglican Consultative Council, 1988), 314. Note that the title of the conference is taken from scripture, St. John 8: 32. 10 Ibid., 314. 11 Marion J. Hatchett, "The Anglican Liturgical Tradition," The Anglican Tradition, Richard Holloway, editor ( Toronto, Canada: The Anglican Book Centre, 1984), 75.

In light of all this, it is important to assess what scripture might have to say about the subject of team ministry, and to determine if this developing ministry practice is consistent with the principles of ministry which can be discerned in scripture. It is appropriate to look to scripture, and to interpretation during the patristic period of the undivided Church, to develop a theological framework for parish ministry.

What Scripture Does and Does Not Address About Team Ministry

There was no developed theology of “team ministry” as the New Testament was being written. Social, psychological and political categories which we assume today simply were not part of the worldview of human authors at the time the Bible was being written.

Nevertheless, as the Christian communities lived the experience of the risen Christ, a coherent, normative shape for Christian leadership gradually emerged. In what became the

New Testament, Biblical figures in the Book of Acts and in the letters illustrate some broad principles while ministering together.12 The birth of the Church is commonly associated with the descent of God the Holy Spirit upon the disciples of Jesus Christ

(recorded beginning in Acts 2: 2), to equip them for ministry. Scripture does directly and indirectly address collaborative ministry, which is the core of what team ministry needs to look like.

While the Old Testament Scriptures (also called the Hebrew Scriptures, the Old Covenant, or the First Testament), and the Books of Revelation, Matthew, Mark, Luke and John are

12 This thesis looks at team ministry in the Church, and so the first efforts by the disciples of Jesus recorded in Matthew, Mark, Luke and John are not being examined. Nonetheless, it is very interesting to note that Jesus himself sent his disciples out two by two to exercise the ministry he had been modeling (See, for instance, St. Luke 10: 1). Jesus himself, it may be said, presupposed a collaborative exercise of ministry among his followers.

of course significant, it is in Acts and in some of the New Testament letters that we have a historical record of how the early Christian leaders worked together.13 In other passages, we can discern principles of leadership being expressed as the early leaders wrote to one another.

General Principles

While there is wide diversity in the New Testament canon, there is a developing cluster of theological principles about ministering in the letters and in the Book of Acts. The writers’ experience of conversion to Christ was absolutely central (see Acts 9: 28 et al.).

Leaders were expected to provide Church discipline (see Jude 3 et al.) and pastoral care

(see James 4:11). A high moral standard was expected among the leaders of the Church, in speech as well as in conduct (see I Timothy 1: 20 et al.). Many were expected to evangelize (see Acts 13: 46 et al.), and they sometimes exercised other gifts of ministry such as prophecy (see I Corinthians 14: 1 et al.). In different passages, the best practice of ministry was understood to be a balance of humility as well as bold action (see, for instance, II Corinthians 10: 1). Responsibilities were often shared, particularly among

Paul and his contemporaries (see Acts 13: 1-2 et al.).

The Holy Spirit and Christian Leadership

Recognizing the presence and work of God the Holy Spirit is crucial to the early Church’s self-understanding of leadership. The apostles (and St. Paul counted himself among them)

13 Colossians, I and II Thessalonians, Philemon, Hebrews, James, II Peter, I John, II John and Jude do not appear to address in a detailed way theological principles about Christian leaders working together. The brief letter of Philemon may be seen to contain both practical advice, and for the leader Paul to be instructing Philemon (who may be a Church leader himself) how to care for Onesimus. II John may be addressed to a Church leader, or to an entire congregation.

and others exercised a ministry of leadership through the gift of the Holy Spirit.14 Paul put it this way:

Not that we are competent of ourselves to claim anything as coming from us; our competence is from God, who has made us competent to be ministers of a new covenant, not of letter but of spirit; for the letter kills, but the Spirit gives life. (II Corinthians 3: 4-5)

The Holy Spirit calls some people into leadership, and equips them to exercise their ministries.

Not only is there widespread evidence in scripture that Christian leadership is one part of the work of the Holy Spirit. Other ancient Christian writings share this perspective. For example, the Constitutions of the Holy Apostles links the gift of the Spirit with the commission from the risen Jesus Christ in Mark 16.15

One of the gifts of God the Holy Spirit is unity among those who were considered faithful to the revelation of Christ. There is to be unity within the congregations themselves, and although there were many different local practices in the early Christian congregations, an overall unity in Christ by the power of the Holy Spirit was assumed. For example, Paul writes:

For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. For in the one Spirit we were all baptized into one body--Jews or Greeks, slaves or free--and all were made to drink of one Spirit. (I Corinthians 12: 12-13)

14 See Richard Bauckham, “The New Testament and Episcopacy,” a paper prepared for the Doctrine Committee of the Scottish Episcopal Church, May 7, 1998. See also Augustine, “Tractate 23,” The Nicene and Post-Nicene Fathers, Philip Schaff, editor (Grand Rapids, U.S.A.: The Wm. B. Eerdmans Publishing Company, 1956), Vol. VII, 195. 15 “Constitutions of the Holy Apostles, Book 8,” The Ante-Nicene Fathers, Alexander Roberts and James Donaldson, editors, (Grand Rapids, U.S.A.: The Wm. B. Eerdmans Publishing Company, 1885), Vol. VII, 479.

In the fourth chapter of the Letter to the Ephesians, the author begins by linking our call to follow Jesus Christ and the unity of the Spirit. He goes on to explain that God has called some people to particular forms of leadership, for the purpose of building up the entire

Church, for unity in the Christian faith, and to maturity. Spirit-filled ministry among

Christian leaders brings unity, for the benefit of the whole Church:

I therefore, the prisoner in the Lord, beg you to lead a life worthy of the calling to which you have been called, with all humility and gentleness, with patience, bearing with one another in love, making every effort to maintain the unity of the Spirit in the bond of peace. There is one body and one Spirit, just as you were called to the one hope of your calling, one Lord, one faith, one baptism, one God and Father of all, who is above all and through all and in all. ... The gifts he gave were that some would be apostles, some prophets, some evangelists, some pastors and teachers, to equip the saints for the work of ministry, for building up the body of Christ, until all of us come to the unity of the faith and of the knowledge of the Son of God, to maturity, to the measure of the full stature of Christ. (Ephesians 4: 1-6, 11-13)

The Holy Spirit brings unity to the Church of God. Leaders, united together in Christ, are inspired by the Holy Spirit to develop Christian ministry in the congregations.

Modeling the Christian Life

The New Testament illustrates that following Jesus Christ is not simply intellectual assent.

It is a way of life which is taught and modeled. The way leaders live as followers of Jesus

Christ helps other Christians learn how we are to live. The apostles were understood to imitate Christ himself.16 Paul writes, "Be imitators of me, as I am of Christ" (I Corinthians

16 Much of the ministry of Jesus Christ recorded in Matthew, Mark, Luke and John can be seen to be Jesus himself teaching and modeling to his disciples how to build the kingdom of God. See, for instance, St. Luke 9: 1-6. For further evidence that this was shared in the early Christian communities, see Basil, “On the Spirit,” The Nicene and Post-Nicene Fathers, Philip Schaff and Henry Wace, editors (Second Series, Buffalo, U.S.A.: The Christian Literature Company, 1895), Vol. VIII, 21.

11: 1). Leaders were to imitate the life and example of the Lord Jesus Christ and his apostles, and the lay members of the Church were to follow the example of their leaders.17

Today, team ministers are often seen as a model of how the entire congregation is meant to work together co-operatively. Their behavior can be positive examples to others. This practice of modeling is rooted in scripture. The human authors of the New Testament understandably did not know contemporary education theory, but they understood they were a model to imitate, and that can inform the practice of team ministers today.

Key New Testament Passages--Direct and Indirect

There are a number of important Bible references about ministry in parts of the New

Testament. Sometimes this ministry is collaborative. In other passages, there is ambiguity as to whether the leaders are working together or not. Some passages are direct.

For example, I Peter 5 provides directions to leaders about how to provide pastoral care:

Now as an elder myself and a witness of the sufferings of Christ, as well as one who shares in the glory to be revealed, I exhort the elders among you to tend the flock of God that is in your charge, exercising the oversight, not under compulsion but willingly, as God would have you do it—not for sordid gain but eagerly. Do not lord it over those in your charge, but be examples to the flock. (I Peter 5: 1-3)

The Letter of James warns those called to the ministry of teaching: Not many of you should become teachers, my brothers and sisters, for you know that we who teach will be judged with greater strictness. For all of us make many mistakes. (James 3: 1-2a) Later, James writes about leaders being united in prayer, the practice of confession, and sacramental anointing:

17 Athanasius, “Discourse 3,” “Letter 10,” “Letter 11,” The Nicene and Post-Nicene Fathers, Philip Schaff and Henry Wace, editors, Second Series (Grand Rapids, U.S.A.: Wm. B. Eerdmans Publishing Company, 1957), Volume IV, 399, 530, 533.

Are any among you sick? They should call for the elders of the church and have them pray over them, anointing them with oil in the name of the Lord. The prayer of faith will save the sick, and the Lord will raise them up; and anyone who has committed sins will be forgiven. Therefore confess your sins to one another, and pray for one another, so that you may be healed. The prayer of the righteous is powerful and effective. (James 5: 14-16)

In other passages, the author is not writing directly about collaborative leadership in ministry, but assumptions and principles become evident by carefully reading the text.

For example, I Corinthians 1 addresses the issue of division within the Christian congregation at Corinth:

Now I appeal to you, brothers and sisters, by the name of our Lord Jesus Christ, that all of you should be in agreement and that there should be no divisions among you, but that you should be united in the same mind and the same purpose. For it has been reported to me by Chloe’s people that there are quarrels among you, my brothers and sisters. What I mean is that each of you says, ‘I belong to Paul’, or ‘I belong to Apollos’, or ‘I belong to Cephas’, or ‘I belong to Christ.’ Has Christ been divided? Was Paul crucified for you? Or were you baptized in the name of Paul? I thank God that I baptized none of you except Crispus and Gaius, so that no one can say that you were baptized in my name. (I did baptize also the household of Stephanas; beyond that, I do not know whether I baptized anyone else.) For Christ did not send me to baptize but to proclaim the gospel, and not with eloquent wisdom, so that the cross of Christ might not be emptied of its power. (I Corinthians 1: 10-17)

Paul, Apollos and Cephas all served in leadership in Corinth. Paul understood that he had a particular ministry--he was called primarily to proclaim the gospel, not to baptize congregational members. While Paul was not in Corinth at the time this letter was written, there were evidently different leaders at work in Corinth at about the same time, as different members of the congregation had allegiances to different leaders.

Paul wrote this passage to address concerns about divisions within the apostolic congregation. He is not writing about leaders working together. However, principles about leadership at Corinth can be discerned by reading the text.

It is often ambiguous to whom exactly the original author was writing. This is true when the subject of leadership is being addressed directly in scripture. It is also true when points about leadership emerge while addressing other matters. For example, Paul writes in I Corinthians 4 about the need to be trustworthy stewards of the gospel:

Think of us in this way, as servants of Christ and stewards of God’s mysteries. Moreover, it is required of stewards that they should be found trustworthy. ... I have applied all this to Apollos and myself for your benefit, brothers and sisters, so that you may learn through us the meaning of the saying, ‘Nothing beyond what is written’, so that none of you will be puffed up in favour of one against another. (I Corinthians 4: 1-2, 6)

Paul may mean that the entire congregation are to be caretakers of the good news.

Alternatively, Paul may be writing about himself and other leaders. Understood this way,

"I have applied all this to Apollos and myself," may refer simply to the preceding verses.

(Teaching that leaders are to be trustworthy would be consistent with the responsibilities of a bishop outlined in I Timothy 3.) So, in studying passages about collaborative ministry, it is evident that the parameters of which passages are to be included, and which are to be excluded, are somewhat elastic.

An Overview of Passages in Acts and in the Letters

Following are important Bible passages which illustrate some principles about Christian leaders working together (the same points are not repeated by referring to them in more than once):

1. Acts 3-4: Ministering together by speaking and bringing healing for a lame man Praying together 2. Acts 5: Peter and John are both persecuted as they minister together. 3. Acts 6: There is a decision within the Church leadership about how best to provide for practical needs within the congregation. 4. Acts 8: Peter and John are sent together to help new converts mature 5. Acts 11 Leaders wrestle with different visions of what the Church is to be like Leaders teach one another 6. Acts 13: Leaders are commissioned for ministry together Leaders preach 7. Acts 14: Leaders working together have different gifts to complement one another 8. Acts 15 The Church leaders hold a council together A collaborative ministry ends 9. Acts 16 Leaders are worshipping, praying and singing together Leaders evangelize together 10. Acts 18 Leaders work together and correct one another's teaching 11. Acts 20 Leaders travel together 12. Romans 16 Greetings are sent to a wide variety of leaders (Paul often concludes his letters this way, though this is the most extensive) 13. I Cor. 1 Leaders baptize and teach 14. I Cor. 3 Leaders' ministries can be complementary, and develop over time 15. I Cor. 4 Leaders are to be good stewards 16. I Cor. 11 Leaders provide oversight in the administration of the Lord's Supper 17. I Cor. 12 We all have different gifts within the Church, including leadership gifts 18. I Cor. 14 Leaders are to oversee orderly worship 19. II Cor. 2 Leaders seek to be in one another's company 20. II Cor. 5 Leaders undertake a ministry of reconciliation 21. II Cor. 8 Leaders can speak well of one another's ministries 22. II Cor. 11 Teachers have a responsibility to point out errors 23. Gal. 2 An example of Paul working with other leaders 24. Eph. 4 Leaders have a responsibility to uphold unity within the Church 25. Phil. 2 Leaders are sent to particular congregations 26. I Tim. 3 Qualifications for the ministry of a bishop and of a deacon 27. I Tim. 4 One teaches another, a good leader teaches scripture, exhorts, etc. 28. Titus 1 Qualifications of elders and bishops 29. I Peter 5 Leaders provide pastoral care 30. II John Teaching the elder is to walk in love 31. III John The elder is taught to be hospitable

The Pastoral Epistles

When writing about Christian leadership in the New Testament documents, the pastoral epistles need special attention. The pastoral epistles are widely regarded as relatively late

New Testament writings--perhaps as late as early in the second century. By the time

Timothy and Titus were written, the ministries of the apostles and their direct messengers later developed explicitly into the ministry of bishops (who provide oversight) and deacons (who assist in the ministry of the Church).

The ministry of presbyters or priests refers to ordained ministers under the oversight of the local bishop, who are responsible for overall spiritual care in a parish. The ministry of presbyters is usually regarded as not fully developed until the second century,18 although many point to their early development in the New Testament letters.19 Following the sixteenth-century Reformation, some local churches no longer maintained the three-fold order of ordained ministry (bishops, priests, and deacons). However, this practice continues in the Roman Catholic, eastern Orthodox, and Anglican churches, and with some variation, within the Lutheran worldwide federation.

In I Timothy 4, it is evident that the local ordained minister was expected to teach and to exposit authoritative texts, and to exercise the leader's spiritual gift. Ordination took place by a council of Church leaders, which included the rite of the laying-on of hands. Later in the letter, in I Timothy 5: 22, the author cautions against ordaining anyone hastily:

Until I arrive, give attention to the public reading of scripture, to exhorting, to teaching. Do not neglect the gift that is in you, which was given to you through prophecy with the laying on of hands by the council of elders. Put these things into practice, devote yourself to them, so that all may see your progress. ... Do not ordain anyone hastily, and do not participate in the sins of others; keep yourself pure.

18 “Priests,” The Oxford Dictionary of the Christian Church, F.L. Cross and E. A. Livingstone, editors (Oxford, U.K.: The Oxford University Press, second edition, 1984), 1123. 19 This was widely assumed for many years in the Anglican Church. See The Book of Common Prayer (Canada: Anglican Book Centre, 1962), 646-648.

There is no evidence in these verses of collaborative local ministry, although the Church leadership evidently works together during the ordination.

In II Timothy 1: 11, the author identifies his particular calling: "For this gospel I was appointed a herald and an apostle and a teacher." In II Timothy 4: 1-2, 5, there are instructions for Timothy to exercise ministry:

In the presence of God and of Christ Jesus, who is to judge the living and the dead, and in view of his appearing and his kingdom, I solemnly urge you: proclaim the message; be persistent whether the time is favourable or unfavourable; convince, rebuke, and encourage, with the utmost patience in teaching. ... As for you, always be sober, endure suffering, do the work of an evangelist, carry out your ministry fully.

We note, however, that there are no references to Timothy or anyone else working in collaborative ministry in these verses.

Within the pastoral letters, I Timothy 3 particularly provides directions about the suitability of candidates as bishops or deacons. Candidates for bishops are to demonstrate leadership and have good moral lives, be respected, and to have long-term service in the

Church.

The saying is sure: whoever aspires to the office of bishop desires a noble task. Now a bishop must be above reproach, married only once, temperate, sensible, respectable, hospitable, an apt teacher, not a drunkard, not violent but gentle, not quarrelsome, and not a lover of money. He must manage his own household well, keeping his children submissive and respectful in every way—for if someone does not know how to manage his own household, how can he take care of God’s church? He must not be a recent convert, or he may be puffed up with conceit and fall into the condemnation of the devil. Moreover, he must be well thought of by outsiders, so that he may not fall into disgrace and the snare of the devil. (I Timothy 3: 1-7)

Deacons are to be of good character, and to show evidence of deep faith:

Deacons likewise must be serious, not double-tongued, not indulging in much wine, not greedy for money; they must hold fast to the mystery of the faith with a

clear conscience. And let them first be tested; then, if they prove themselves blameless, let them serve as deacons. Women likewise must be serious, not slanderers, but temperate, faithful in all things. Let deacons be married only once, and let them manage their children and their households well; for those who serve well as deacons gain a good standing for themselves and great boldness in the faith that is in Christ Jesus. (I Timothy 3: 8-13)

Although I Timothy 3 substantially addresses the matter of candidates for ordained ministry in the Church, it is important to note that there are no references to those in leadership working with one another. Perhaps collaborative ministry is assumed; or more likely, it is not the practice in every congregation.

There are, however, two passages in the pastoral letters which infer the presence of collaborative ministry in at least some parts of the Church. The first is in Titus 1: 5-9:

I left you behind in Crete for this reason, that you should put in order what remained to be done, and should appoint elders in every town, as I directed you: someone who is blameless, married only once, whose children are believers, not accused of debauchery and not rebellious. For a bishop, as God’s steward, must be blameless; he must not be arrogant or quick-tempered or addicted to wine or violent or greedy for gain; but he must be hospitable, a lover of goodness, prudent, upright, devout, and self-controlled. He must have a firm grasp of the word that is trustworthy in accordance with the teaching, so that he may be able both to preach with sound doctrine and to refute those who contradict it.

Consistent with I Timothy 3: 1-7, the author expects a bishop to be a good moral example to the community. The bishop's role in teaching and Church discipline has become more explicit. Interestingly, however, the author identifies that there are to be "elders in every town," and this leads directly to listing the desirable qualities of a bishop. We cannot write with confidence exactly how leadership in these communities functioned, but the author evidently expected leadership to be shared, in close association with the ministerial oversight of the local bishop.

Parts of II Timothy 4 imply that some ministry was shared in this community:

... for Demas, in love with this present world, has deserted me and gone to Thessalonica; Crescens has gone to Galatia, Titus to Dalmatia. Only Luke is with me. Get Mark and bring him with you, for he is useful in my ministry. I have sent Tychicus to Ephesus. When you come, bring the cloak that I left with Carpus at Troas, also the books, and above all the parchments. Alexander the coppersmith did me great harm; the Lord will pay him back for his deeds. You also must beware of him, for he strongly opposed our message. ... Greet Prisca and Aquila, and the household of Onesiphorus. Erastus remained in Corinth; Trophimus I left ill in Miletus. Do your best to come before winter. Eubulus sends greetings to you, as do Pudens and Linus and Claudia and all the brothers and sisters. (II Timothy 4: 10-15, 19-21)

Both of these passages contain lists of people the author knew. Some of these people seemed to be difficult people to work with--Demas, Crescens and Titus have abandoned the ministry they previously participated in, and Alexander actively undermined the

Church's ministry. However, Luke continues to contribute to the ministry, and the author anticipates that Mark will be helpful. As often happens in the New Testament letters, the letter concludes with greetings to particular Christians. It cannot be proved or ruled out that these people were in leadership roles in the Church.

While the evidence is not as strong as the passage in Titus 1, these verses in II Timothy 4 suggest that some people in leadership did work collaboratively. It is also interesting to note that some people left this ministry environment. Today, there are some team ministries which do not work. Possibly there were similar dynamics in the ancient world, which Demas, Crescens and Titus experienced.

The pastoral letters as a whole substantially address the subject of leadership in the

Christian Church. There is evidence that some form of collaborative ministry took place

in at least some communities, and there is the suggestion in II Timothy 4: 10 that this ministry may not have been easy. Passages in the pastoral letters demonstrate that the principles of team ministry are not merely a contemporary innovation, but are rooted in the Church's scriptures.

Common Principles about Collaborative Leadership in Acts and in the Letters of the New Testament

Although the time in which the Bible was composed was radically different from our own, there are evidently common principles in the practice and developing theology of ministry then, and the exercise of team ministry today:

• Christian leaders working together today are still to have qualifications and gifts for leadership in ministry, and are commissioned for ministry • collaborative ministries come to an end • Christian leaders travel, are sent to particular congregations, and have different gifts to complement one another, which can develop over time • they provide a wide variety of ministries, including evangelism, pastoral care, prayer, healing, preaching, teaching, helping others develop toward Christian maturity, leading worship and singing praise, provide practical needs for congregational members, offering the sacraments, overseeing worship, teaching scripture, and exhorting • leaders are to be hospitable and to be good stewards • leaders speak well of one another; they may teach one another, and correct one another's teaching • leaders are to uphold the unity of the Church • leaders wrestle with different visions of what the Church is to be like; they may hold a council together • leaders greet one another and look forward to having one another's company • leaders may experience persecution • leaders are to walk in love

Conclusion

“Team ministry” is an innovation from the typical model of parish ministry in the modern

Western world. However, this model is consistent with the overall principles of leadership

in the Church throughout its history. It is important to note that this expression of ministry is consistent with teachings in scripture. Working together can be seen particularly among Paul and his contemporaries, although there are other examples of collaborative ministry in the New Testament letters as well. These are powerful reasons to consider the adoption of team ministries today in some circumstances--not as a reaction during a time of cultural change, but emerging out of a theology of what it means to follow Christ together.

Chapter Four Team and Group Ministries in the Church of England

In the last chapter, we looked at the theological foundations in scripture for team ministries in the Anglican Church. As well as examining the theological foundations from the past, it is important to look at the ministry practices in the Anglican communion today. Ecclesiastical provinces of the Anglican communion are in a sororal relationship, and it is appropriate to consider if one province, or other provinces, can inform ministry practices in other provinces.

The Windsor Report, 2004, was a substantial consultation and report about relationships among the Anglican provinces. The Windsor Report affirmed interdependence and the importance of listening to and learning from one another throughout the communion.

Paragraphs seven through nine of the Report put it this way:

Life in the Anglican Communion, as a communion of churches, is indeed nourished by the presence and work of the Holy Spirit, building up the body in love. Throughout its history, the Anglican Communion has been sustained by a common pattern of liturgical life rooted in the tradition of the Books of Common Prayer; shaped by the continual reading, both corporate and private, of the Holy Scriptures; rooted in its history through the See of Canterbury; and connected through a web of relationships-of bishops, consultative bodies, companion dioceses, projects of common mission, engagement with ecumenical partners-that are the means and the signs of common life. This continues to flourish in a myriad of ways at the local as well as national and international level. This was given formal expression at the third 'Anglican Congress' in 1963. Anglican life in communion was there described as “mutual interdependence and responsibility in the Body of Christ. ..." When these principles have been lived out and honoured, there have been practical consequences which have advanced the mission of the church and enhanced the life of the people of the Communion and of the world it exists to serve. Though we remain painfully aware of our many failures, we should not ignore the great

34 35

achievements of our unity and communion. Over the centuries Anglicans have lived out the gift of communion in mutual love and care for one another.1

There have been a number of initiatives in recent years to look at "team ministry" in different provinces of the Anglican communion. There have been a number of diocesan initiatives within the Province of Aotearoa, New Zealand, and Polynesia. For example, the

Diocese of Auckland, New Zealand, has provision for team ministry (called "Local

Shared Ministry" in that diocese). In Australia, there have been experiments in team ministry. A substantial report, "Team and Group Ministries in the Church of England," was adopted by the Diocese of Melbourne, Australia, in 2012.2 The report states the benefits of team and group ministries, but observes that successful collaborative ministries seem to depend largely on the skills of the current ministers, and it is easy for too many bureaucratic or administrative demands to become excessive. The principal author cautiously recommends moving to establish more group ministries in the diocese:

Collaborative ministry has much to commend itself to us, and, in my limited experience, the few instances of what surmount [sic] to group ministries (not teams) operating in the Diocese of Melbourne (whereby ministry is being shared across parish boundaries), correspond very closely to the more constructive and positive aspects of the English experience.3

1 The Lambeth Commission on Communion, "The Windsor Report," Robin Eames, chair, 2003; http://www.anglicancommunion.org/windsor2004/section_a/p2.cfm [accessed June 3, 2014]. The Windsor Report is a key document for Anglicans in the early twenty-first century. The precipitating issue was same- sex relationships. A few Anglican provinces regarded these relationships as legitimate; others did not. The international conversations evolved to seek a deeper understanding of the relationships among the Anglican provinces. The Windsor Report did not contain very much about same-sex relationships per se, but was a substantial reflection about inter-dependence, fellowship and autonomy among the provinces of the communion. Note too that the scriptures are identified as having an important role in the life of the Church. (See Chapter Three for further information about Anglicans and scripture.) 2 Bradley S. Billings, "Team and Group Ministries in the Church of England," Diocese of Melbourne, February 2012; http://bishopperryinstitute.org.au/uploads/TeamMinistryResearchPaper.pdf [accessed June 3, 2014], 38. In England, some municipal units are called parishes. A "benefice" is a spiritual office exercised in a geographic region. In England, Team Ministry is shared within a benefice; a Group Ministry is shared among two or more benefices in close geographical proximity to one another. 3 Ibid., 38.

The Anglican Church has a very large presence in the continent of Africa--the ecclesiastical Province of Nigeria now has a population second only to the Church of

England.4 "Team ministry" functions in parts of the African Anglican Church.

Interestingly, they are often groups of Christian leaders, cooperating together for purposes of evangelism.5 While these teams do function within parishes and work together collaboratively, they do not seem to be engaged in a wide variety of parish ministries.

This model seems to be a mix of parochial "team ministry" and the specialized ministries of very large, multi-staff Christian congregations in the United States and elsewhere.

However, within the Anglican Communion, it is the province of the Church of England which has had the longest experience of team ministries. 6 The Church of England also has substantial legislation and documentation about the theory and experiences of team ministries. It is helpful, then, to look to the Church of England to learn more about the theory and practice of team ministry, and how this might inform other provinces of the communion. (See Appendix F for more information about the structure of the Anglican communion and its parishes.)

“Team Ministries” and “Group Ministries” in the Church of England are similar but distinct. A “team ministry” always takes place within one benefice, and is to be expected

4 http://anglican.org/domain/admin/countries.html [accessed June 3, 2014]. 5 There is very little published literature about team ministries among Anglicans in Africa. However, on-line searches provide a number of examples of Anglican Christian leaders who are part of a ministry team for missions. See, for instance, http://www.ad-ne.org/missions/kenya-teaching-and- preaching-mission/4029/ [accessed June 3, 2014], to learn more about team ministries which have an evangelistic emphasis in the African Church. 6 Technically the Church of England is composed of two ecclesiastical provinces or districts, Canterbury and York, but they essentially function as one province within the worldwide Anglican communion.

to be composed of one rector, at least two vicars (all ordained, and generally all are ministerial priests7), and a maximum of seven others [Code of Practice (2011), 74].

Vicars may be responsible for ministry in one area of the benefice, or may have a particular ministry (such as being chaplain to a local hospital). Team ministers are expected to meet together regularly as a “team chapter,” and the model is intended to be one of parity rather than of hierarchy.

The current definition of a team ministry in the Code of Practice (2011) for the Church of

England is as follows:

In theory and in practice, it becomes apparent that there are benefits and drawbacks to team and group ministries. In their favour, these ministries are an opportunity for clergy to support one another (when the team relationships are positive) in what has sometimes

7 One or more deacons may serve in a team ministry environment, but it is expected in the Church of England’s Code of Practice (2011) that they are not newly ordained. [The Pastoral Code of Conduct (2011), also called the Code of Practice, is two volumes of rubrics and information for interpreting the Pastoral Measure (1983). In this thesis “Code of Practice (2011)” will be used.] 8 Code of Practice (2011), 80. A “group ministry,” on the other hand, is a co-operative ministry which includes a minimum of two benefices. A group ministry is intended to share ministry among the benefices as well, although one incumbent cannot override a second incumbent in the benefice assigned to the second incumbent. It is expected that members of a group ministry will meet together as a group chapter: A group ministry consists of a group of benefices, established by pastoral scheme, in which: a. the incumbent of each benefice in the group has authority to minister throughout the group, and to perform those offices and services which may be performed by an incumbent in all the benefices… However, in a benefice other than his or her own, the incumbent must act in accordance with the directions of the incumbent of that benefice; and b. it is the duty of all the incumbents to assist each other so as to make the best possible provision for the cure of souls throughout the area of the group ministry. Code of Practice (2011); http://www.churchofengland.org/clergy-office holders/pastoralandclosedchurches/mpm2011code.aspx [accessed July 17, 2014].

been described as a surprisingly lonely vocation. The Rev. David Cleugh, who himself served in a team ministry in the Church of England, wrote that team ministries are a

“remedy against the perceived isolation of rural ministry… [as] clergy are able to meet with colleagues on a regular basis.”9

There is persuasive evidence in scripture and through the history of the Church that the work of ministry is to be shared (see Chapter 3). Clergy can operate more in their particular gifts in a collegial environment. For example, one vicar who is good with youth may have special responsibilities for youth ministry.

Another benefit of establishing a group or team ministry may mean that a small congregation which would otherwise have their place of worship closed can continue to meet in the local church building.10

It is clear, however, that there are often drawbacks to team and group ministries identified in the Church of England. Sometimes there are personality differences or confusion about goals (more will be written about this later in this chapter). Concerns are expressed about the potential proliferation of meetings.11 Laity often find it confusing that they cannot identify with one member of the clergy whom they identify as “our own.”12

9 David Cleugh, “An historical look at the reasoning behind the early formation of rural team and group ministries in the Church of England," unpublished paper, 2011, 5. 10 Survey results from Papworth Team Ministry, Church of England, by this author. 11 See Code of Practice (2011), 84, 97, 112, et al. 12 In connection with other research, this author has not been able to find any laity in the Church of England, who are presently participating in a team or group ministry environment, who would not prefer the pastoral model of one member of the clergy providing pastoral care in the local district.

Reviewing the literature, it is apparent that there has been a consistent general model of team and group ministries throughout the late twentieth century and in the early twenty- first century in the Church of England. It is also evident that there has been an evolution within this basic model over the same period, which reflects both the changing culture, and arises out of the experience of team and group ministries being exercised.

Early Team Ministry Experiments

A proposal for clergy to work together for mutual fellowship, lay spiritual development, and for adequate financial support of the clergy, was proposed by Cyril Garbett, Bishop of

Winchester, in a report commissioned in 1939.13 However, the first identified “team ministry” arrangement in the Church of England began informally in South Ormsby, a benefice in the Diocese of Lincoln, in 1952. Remarkably, there were 12 Church buildings in a population of about 1100 people over about 75 square miles. This was a practice of ministry without precedence or significant support from the wider Church, but arose out of practical local ministry needs.

Throughout the 1950’s and 1960’s, there were rare “experiments."14 (One example is the present Hempnall benefice team ministry, in the Diocese of Norwich.)15 During this period, team and group ministries were not an imposition by Church and secular authority,

13 Bishop Garbett also had the foresight to identify that one of the consequences of increased urbanization for the Church of England would likely be a diminishing number of clergy available to serve in rural areas. Cited by David Cleugh, “An historical look at the reasoning behind the early formation of rural team and group ministries in the Church of England," 4. 14 Team and Group Ministries: A Report by the Ministry Co-ordinating Group, Dame Betty Ridley, chair, 3-4. 15 The rector of this team published a review of its ministry, and proposals for future ministry, in 1993. He writes about how leaders with different gifts and talents can complement one another in a well- functioning group ministry. Cited by David Cleugh in “An historical look at the reasoning behind the early formation of rural team and group ministries in the Church of England," 10.

but arose out of pastoral needs and a desire among some clergy to work in a more cooperative manner. In the Birmingham area, 39 clergy issued a statement, looking for clergy resources to be shared, in 1959. The statement reads in part:

When we speak of “teams” we are not here thinking of groups of clergy living in a common clergy house, nor of incumbents with a large staff of assistant curates, but of equals, some of them specialists, working together under the leadership and guidance of an experienced priest.16

Following the introduction of the Pastoral Care Act legislation, 1968, by the British parliament, the number of created team and group ministries accelerated. By the end of

1974, there were 93 team ministries and 20 group ministries in the Church of England.17

By the end of 1983, there were 333 teams and 81 groups.18

Archdeacon Arthur Smith wrote a review of ministry in the South Ormsby benefice, which was published in 1960 (the author participated in this ministry). Ven. Smith identified several benefits of this model of ministry: Fellowship among the clergy, church-run bus transportation among the communities, engaging worship (larger gatherings can provide liturgical opportunities which smaller gatherings cannot), and better strategic planning. He identified that each of the parishes needed to maintain its distinct character. There was also an extra administrative burden on the rector.

Archdeacon Smith suggested that this environment might be good training for newly

16 Cited in Team and Group Ministries: A Report by the Ministry Co-ordinating Group, Dame Betty Ridley, chair, 4. 17 David Cleugh, “An historical look at the reasoning behind the early formation of rural team and group ministries in the Church of England," 2. 18 Team and Group Ministries: A Report by the Ministry Co-ordinating Group, Dame Betty Ridley, chair, 5.

ordained assistant curates, and for clergy who have academic responsibilities, but who still want to offer some liturgical and pastoral ministries.

Early Legislative and Policy Developments

In the early 1960’s, there were several civil and ecclesiastical working groups and committees which were working on legislation and proposals for pastoral care in the

Church of England. The Central Advisory Council for the Ministry19 functioned as a source, educator, and publisher for a number of policy initiatives. The chair was the then- bishop of Southwell. A sub-committee produced the “Paul Report” (1963) popularly named after the chair of the sub-committee, who was a member of the Central Advisory

Council for the Ministry.

During the same period, one diocese organized a task force to consider how best to provide for the Church’s ministry: The “Bishop of Southwell’s Working Party on the

Nature of Pastoral Ministry.” It was in these committees that proposals for sharing ordained ministry in (a) benefice(s) in a more collegial way began to take shape.

The Paul Report was a critical instrument in shaping ministry policy for the Church of

England’s ministry during the 1960’s. Drawing from demographic trends and sociological principles as well as traditional sources of Christian revelation, the Paul

Report proposed 62 recommendations, principally about the redeployment of clergy, increased stipends, and greater efficiency in the use of the Church’s resources.20

19 The Central Advisory Council for the Ministry is now called the Advisory Council for the Church’s Ministry. 20 Leslie Paul was a sociologist. One of the criticisms of the Paul Report at the time was that he not only studied the social evidence (appropriate for a sociologist), but drew moral conclusions from them

Among these recommendations was a proposal that a number of “major parishes” be established, which would be run by groups of clergy (Recommendation 12). The recommendations of the Paul Report were sent to the Pastoral Recommendations

Committee, chaired by the Bishop of Thetford. It was through the Pastoral

Recommendations Committee that two forms of collaboration were proposed: “Team

Ministry” and “Group Ministry.”21 The Church Assembly--a body preceding the current

General Synod of the Church of England until 1970--passed enabling legislation in reference to Pastoral Measures, which was referred to the Pastoral Measure Revision

Committee in 1965.

The Working Party on Team and Group Ministries reported in February 1965 to the

Central Advisory Council for the Ministry. It was envisioned at the time to provide for a period in which there would be models of “experimentation” for the delivery of pastoral care. The proposal contained a number of key elements:

• There was consideration for the closure of a church building • There was a framework for developing team and group ministries • Team ministries would be led by the rector with vicars in the benefice • The rector would have all the rights of a rector in any other benefice; the vicars were to be appointed by the bishop for a period of time • It was to be a collegial rather than a hierarchical model of parish ministry

(which may be inappropriate). The terms of reference from the Central Advisory Council for the Ministry presupposed that there would be moral and practical conclusions. See, for instance, “The Use of the Clergy,” by the Rev. E. L. May; a cautious response to the Paul Report published in the parish newsletter of St. Matthew’s, Elburton, Plymouth. The parish and clergyman evidently belonged to the evangelical wing of the Church of England. 21 See the Church Assembly Paper #1529 for the P.R.C. report. Church Assembly Paper #1501 is also relevant to the structure for the Working Party on Team and Group Ministries (referred to below). See Team and Group Ministries: A Report by the Ministry Co-ordinating Group, Dame Betty Ridley, chair, 4.

Pastoral Measure, 1968, and Early Reviews

The civil legislation called the Pastoral Care Act, 1968, made these proposals official. It is important to note that the entire emphasis of the legislation at this time is about the best model for the delivery of local pastoral care; and there was a process for team and group ministries to be established (and for the future, to be altered or ended). 22

The driving assumption behind team and group ministries is that all the team leaders--all of whom were to be clergy at this time--were to work together in a collegial manner. No team or group ministries could exist without the explicit support of the bishop, the patron, the appropriate diocesan committee(s), and the Church Commissioners (an overseeing legislative body). The process for these developments to take place was codified within the civil legislation.

Common Tenure

An interesting development in the matter of team and group ministries was developing in the mid-1970's. In the Church of England, once a rector had been established and inducted in a benefice, he (always “he” at this time) could not be moved to another benefice without his consent, except for exceptional proven cases such as gross immorality, heresy, or gross disobedience to his bishop. This practice is called the

“parson’s freehold.”23 In theory it allowed the rector to undertake his ministry without fear of being removed from a position which could be unpopular locally; in practice it

22 Note the emphasis on pastoral care. "The Measure further says that the scheme shall provide for the pastoral care of the persons in the area by those who are to share in the cure [care] of souls together." (Quoted in Team and Group Ministries: A Report by the Ministry Co-ordinating Group, Dame Betty Ridley, chair, 60.) 23 “Parish,” Oxford Dictionary of the Christian Church, F. L. Cross, and E. A. Livingstone, editors, 1032.

served as another check on the bishop’s authority. It also had an unfortunate effect that an ineffective incumbent could not be moved, even if all the evidence seemed to point that it would be in the better interests of the parish for him to do so.

The abolition of the parson’s freehold had been proposed in the Paul Report, in 1963. The

British government introduced legislation for “common tenure,” to be implemented in

1976. It made a number of provisions for pensions for retired Anglican clergy. Clergy could choose to remain in the freehold system, or could opt into the common tenure system.

When a team or group ministry was being formed, a rector could continue to serve in the benefice, move, or receive financial compensation.24 A rector in team and group ministries could participate by freehold or common tenure arrangements, the same as any other rector.

Pastoral Measure, 1983

The review of the Pastoral Measure Revision Advisory Group, and the introduction of the common measures legislation, were important considerations during the revision to the

Pastoral Care Act, which was introduced and passed by civil legislation in 1983. The

Pastoral Measure, 1983, replaced the Pastoral Measure, 1968, and was an update of the earlier legislation. Oversight of Church buildings, boundaries, and team and group ministries was maintained.

24 Code of Practice (2011), 63-64.

There were several changes, however. Each diocese was mandated to form a Diocesan

Pastoral Committee, which had a mandate to extend the best possible pastoral care in its jurisdiction. 25 Proposals for a new pastoral scheme could come from the bishop’s office or from the Diocesan Pastoral Committee, and the Diocesan Pastoral Committee had to be consulted during a series of steps before any significant draft proposal could become settled.

Team and group ministries are still identified as an experimental model for parochial ministry. However, as the model is revised and as legislation builds, team and group ministries are being firmly established in the Church of England. By the mid-1990’s, about ten per cent of parochial appointments were to team and group ministries.

While the rector was appointed to a team or a group ministry for an indefinite term before, appointments are to be made for a maximum period of five years before being reviewed (a bishop’s license may set the incumbency period for fewer than five years, but cannot set it for a longer period).26

The Pastoral Measure, 1983, reads further that vicars are appointed for the same period as the rector. The rector has a say in the appointment of vicars in the benefice; and if the vicars happen to be in the benefice first, they have a say in the appointment of the rector.

The bishop may appoint a vicar to take on the administrative responsibilities of the rector until a new rector arrives. These developments extend the concept of parity among the

25 William Dale, The Law of the Parish Church (London, U.K.: Butterworths, sixth edition, 1989), 19 and following. 26 Team and Group Ministries: A Report by the Ministry Co-ordinating Group, Dame Betty Ridley, chair, 65.

members of the team, not by reducing the rector’s status, but by promoting the vicar’s responsibilities, and--significantly--by establishing a single appointment period.

It is evident that in this period, some are aware that greater care needs to be taken in the formation of team and group ministries. The diocesan authorities need to begin with the local churches’ needs and how best to respond to them, rather than staffing decisions being the starting point:

There has been a tendency to a certain rigidity of interpretation and practice in the use of the Pastoral Measure which had led to difficulties. … It is vital to begin with a consideration of the needs of the local church before examining the Pastoral Measure. Too often the reverse process has led to a narrowing of vision and a restriction of practice which has proved inhibiting.27

The minimum and maximum sizes of a team or group ministry, and direction about roles within the team, are all elements included in the legislation. Team or group meetings are required. There is a protocol for a vicar to call a meeting if the rector does not.28

Deacons also function throughout the benefice(s), and have all the privileges of the other clergy which are consistent with the office of a deacon. For example, the deacon participates fully in the team or group chapter and may have housing provided by the benefice(s), but the deacon would not celebrate a regular service of Holy Communion, whether in a team or group ministry or not.29

The degree of overlap of responsibilities depends on the local context. All priests and deacons can function equally within the benefice(s). Sometimes vicars are chiefly

27 Ibid., 28. 28 Code of Practice (2011), 74-76, et al. 29 Ibid., 94-95.

responsible for a geographical area within the benefice for day-to-day pastoral needs, but it is expected that there will be communication and co-ordination through the team or group chapter meetings. Sometimes vicars have primary responsibility for a particular pastoral role, such as a community outreach initiative in a local village, or as chaplain for a small hospital.30

The Pastoral Measure, 1983, is explicit that lay people may function as full members within the team. It is not possible for a lay person to be a rector or a vicar, but the lay person can participate in team or group chapter meetings, may be in receipt of an income from the Church, and can carry out a ministry of leadership in the local Church.31 Some examples of lay ministries in this position would be being a parish nurse, a worship music coordinator, or a youth minister.32 Cleugh has commented on the conversations about team and group ministries becoming more broad over time: "Over time the church has progressively got better at providing processes which take account of, and listen to, a variety of voices when considering pastoral reorganization."33 However, it is significant to note that, while consultation is required and co-operation is desired, in this legislation, a pastoral scheme may be imposed against the wishes of local laity and the local clergy.34

Taken together, these changes in the Pastoral Care Act, 1983, show an evolution in the expression of team and group ministries in the Church of England from the Pastoral Care

30 Ibid., 93. 31 Ibid., 100. 32 Pastoral Measures (1983), Part II, Paragraph 20. 33 David Cleugh, “An historical look at the reasoning behind the early formation of rural team and group ministries in the Church of England,” 20. 34 Code of Practice (2011), 64.

Act, 1968.35 Principally, there is a greater emphasis on consultation, and the roles and length of appointment for other team members become closer to those of the rectors in the original legislation.

In a resource published at the time, it is evident that the authors recognized that there were occasional difficulties with team and group ministries, but these were regarded as primarily problems with implementation of new team and group ministries, not problems with the concept of team and group ministries.36 They envisioned that some fine-tuning of the legislation, and some teaching on the diocesan and parochial levels, would address any concerns satisfactorily:

[After reviewing a number of criticisms of team and group ministries…] we therefore saw no reason to revise our basic commitment to the principle of collaboration, but we saw the need for a careful analysis before any team or group is established and the need for considerable sensitivity and flexibility, in maintaining and developing them.37

Ordination of Women

Another practical development which affected team and group ministries occurred in

1993, with the passing of the Priests (Ordination of Women) Measure, 1993. With

“liberal” being used in the sense of “generous to all perspectives,” it was a liberal measure, as there was provision in the legislation for parishes to opt out of having women in leadership. Three motions could be adopted at a P.C.C. (Parochial Church Council)

35 Some previous legislation was repealed as part of the process of legislating Pastoral Care, 1983: The Pastoral Measure of 1968, and the Pastoral (Amendment) Measure of 1982 were repealed entirely; part of the Sharing of Church Buildings Measure, 1970, the Local Governance Act, 1972, the Endowments and Glebe Measure, 1976, the Parochial Registers and Records Measure, 1979, and the Church England (Miscellaneous Provisions) Measure, 1983, were all repealed in part. 36 Team and Group Ministries: A Report by the Ministry Co-ordinating Group, Dame Betty Ridley, chair, 28. 37 Ibid., 22.

annual meeting. The first motion allowed for a woman to function in ministry in a benefice, but limited her ability to function as a priest. The second motion allowed for a woman to function in ministry, but not be the rector or a vicar. The third motion provided for episcopal ministry by a bishop who will not participate in the ordination of women

(popularly called the “flying bishop” provision, because a bishop does not normally exercise episcopal ministry in a local benefice outside the bishop's own diocese).

Obviously, the Priests (Ordination of Women) Measure, 1993, has implications for placing women priests, both by creating the opportunity for women to be ordained and (if parishes involved passed any of the three motions) also limiting the opportunity for women to function. For Group and Team Ministries, the legislation was interpreted to mean that a priest who happens to be a woman could serve in a benefice in which the first motion is passed, but there would be significant practical challenges inhibiting her from fully exercising her ministry.

Other Developments in the 1990’s

By 1992, there were 430 team ministries in the Church of England. In civil legislation introduced in 1995, the emphasis on parity rather than hierarchy, the abolishing of freeholds for future appointments, bishops’ licenses for laity and female deacons in teams, the emphasis on pastoral care, the enhanced roles for vicars, and the better exercise of spiritual gifts and talents, are all duly noted. While team and group ministry is not expected to be the norm, it is interesting to note that the language of “experimentation” has been dropped.

There is also greater legal provision for ecumenical partnerships in team and group ministry environments. There had been Church of England clergy working in ecumenical partnerships since the mid-1960’s, and these grew through the 1970’s and 1980’s, through examples such as outreach ministries, shared resources, or common worship. By 1995, there was direction about how other Christians could participate in team and group ministries. They are not to be members of a team or group chapter, but wider councils are encouraged, which include everyone, including laity from the P.C.C. (Parochial

Church Council or Councils), for furthering the ministry of ecumenical partnerships.38

Pastoral Codes of Practice

Along with the legislation and the canons of the Church, “Codes of Practice" are published periodically. They are intended to be read alongside the legislation, to help interpret the legislation. The directions within the Codes are legally binding.

In the 2009 edition of the Code of Practice, there is a further evolution in the directions for team and group ministries. First, there is direction for considering whether or not to establish them in the first place. Often strained financial resources are a motivating factor, but this motive in itself is considered insufficient. The authors of the Code of

Practice (2011), emphasize the need for considering the local ministry context, and for there to be proper “buy-in” by the local clergy and laity. One of the features of later legislation and Codes of Practice is that more attention is paid to the formation of teams:

Teams and groups can flourish in a variety of situations, but the context needs to be considered when deciding whether formal collaborative ministry is likely to be appropriate and effective. An audit of local needs and resources is recommended

38 Code of Practice (2011), 106 and following.

and an experimental approach often works best. This enables people to explore and experience the potential for collaboration in their area and to grow into a team or group structure. The motivation for progressing towards formal arrangements should be rooted in pastoral and missions considerations. Reduction in clergy numbers, pastoral reorganization, of itself, or the creation of quasi second curacy posts, where there is no genuine commitment to collaborative ministry, are never good reasons for setting up a team or group.39

The Code of Practice (2011) provides a few further directions about the length of appointments, and the further information about a fair process–if their benefice is ended in a parish.40 There are further comments about the differences between team and group ministries. It appears that this was sometimes a source of confusion, and the authors of the Code of Practice (2011) remind their readers that a group ministry is not to be understood as a fall-back position for a team ministry.41

The Code of Practice (2011) seeks to address what appear to be difficulties with the implementation of team and group ministries. First, a concern about a proliferation of meetings is identified, and proposals for reducing the number of necessary meetings are offered. Second, there is explicit recognition of the challenges of team and group ministries. The authors observe that one cannot legislate good will. In a separate resource handbook for members of the P.C.C. (Parochial Church Council), one of the challenges of team and group ministries is put this way: "[After considering a number of advantages,]

What then are the problems? Many of the difficulties can be summed up in two words:

Human nature."42

39 Code of Practice (2011), 74. 40 Ibid., 63. 41 Ibid., 112. 42 John Pitchford, An ABC for the PCC: A Handbook for Church Council Members (London, U.K.: A. R. Mowbray & Co. Ltd., third edition, 1993), 86.

A generation before, concerns had been raised that some Christian leaders are unsuited to working together:

A disruptive individual in a Team can have a very detrimental effect and sadly there are a number of examples where this has been the case… It seems that some clergy for reasons of personality and temperament find it difficult if not impossible to work with equals in ministry, and when such men have found their way into Teams or Groups it has normally limited the effectiveness of collaboration.43

The authors of the Code of Practice (2011) also write about the importance of clarifying the task at hand, of the necessity for holding meetings together and having a chair.

Having a “rotating” chair–a different chairperson for different meetings–is presented as an alternative. For group ministries, holding different meetings in different benefices is suggested.44

In what seems to be a practical resource for dealing with difficulties, the Code of Practice

(2011), directs that each diocese will have a resource person or consultant for team and group ministries. The Code of Practice (2011) encourages that this role rest in one person, not in a committee. In one of the appendices, the Code of Practice (2011) provides a short reflection called, “The Theology of Mediation.” This can provide the scriptural and theological grounding for having a consultant for team and group ministries in a diocese.45

43 Team and Group Ministries: A Report by the Ministry Co-ordinating Group, Dame Betty Ridley, chair, 26-27. 44 Code of Practice (2011), 98, 113. 45 Code of Practice (2011), Appendix 1.8, 262. In a report to General Synod of the Church of England, 1985, the Ministry Co-ordinating Group proposed that there be more done in theological colleges to help people prepare for serving in ministry in a collegial context (46-52). That is, along with diocesan support, the Christian leaders themselves need to be better equipped before engaging in this form of ministry. Responses among the theological colleges themselves seem to be uneven. This author has had difficulty finding faculty members in English theological colleges who specialize in the subject of “team ministry.”

Summary of the Evolution of Team Ministries in the Church of England

The Church of England is the Anglican ecclesiastical province which has had the most experience of Anglican team ministries worldwide. While the overall shape of team and group ministries in the Church of England has been consistent from their inception to the present, there has certainly been an evolution of the theory and the practice, based on the experience of teams, from the late 1960’s to today:

• the contribution of vicars (providing pastoral care to an area of the benefice) is enhanced • there is greater lay participation • there is a significantly heightened emphasis on the mission of the Church • there is a greater emphasis on ecumenical partnerships • the role of women in leadership is explicit • resources have been put in place for benefices having “parochial difficulties”–which includes, but is not limited to, the team ministers

What was originally envisioned as an experimental model for pastoral care has developed into a model which has a significant presence within the Church of England, and can inform other provinces today.

What Can Canadian Maritime Anglicans Learn about Team Ministries from Experiences in the Church of England?

Reflecting on team ministries in the Church of England, there are several points which can help Anglicans in the Canadian Maritimes, for the formation and development of team ministries. First, we all have different spiritual gifts and natural talents, and we may be called to different roles in parish life. A priest, a deacon, and a lay person may all be called to serve in a team ministry. However, roles are not to be hierarchical, and everyone's voice is to be valued. Whether team members are women or men, their role is to be valued.

Second, the role of laity is to be valued. Laity may be called to participate in some teams.

Further, team ministry cannot be thought of in isolation from the parishioners whom the team members are called to serve.

Third, there needs to be a greater emphasis on the mission of the Church. In this generation, the Church of England is seeking to discern better how to do mission. This includes proclamation, outreach, evangelization, and social transformation to build the kingdom of God. The work of mission has always been present in the Church, but these values and practices are being given greater importance than they have in recent history.

Anglicans in the Maritimes need to grapple with these matters, as is taking place now in

England.

Fourth, the Church of England envisions that there are some places where it is better to work in concert with other local churches. This may be true for some team ministries in the Maritimes as well.

Lastly, the Church of England has learned to put more resources in place for benefices having “parochial difficulties”–which includes, but is not limited to, the team ministers. It is appropriate that we consider making the same investment to support teams well in the

Canadian Maritimes.

At its best, Anglicans have learned to listen to one another and to learn from one another.

As Anglicans have participated in team ministries in other ecclesiastical provinces, they can learn from them about how better to establish and to maintain team ministries in the

Canadian Maritimes today.

Chapter Five Occupational Psychology

An Introduction to Occupational Psychology

In previous chapters, we examined what scriptural foundations there are for team ministries in the Church today, and we reviewed how other provinces of the Anglican communion can inform Anglican team ministries in the Canadian Maritimes today. God is not only at work in the Church, however. God is at work in the entire created order.

The work of people outside the Church may encourage better ministry practices within the

Church; we can learn from other disciplines.

A relatively recent academic discipline is Occupational Psychology (also called Industrial or Organizational Psychology), a sub-field of psychology which studies how people behave in their work environments. Research in Occupational Psychology can help inform the Church in creating and maintaining team ministry environments today.

Co-operative work patterns were the norm in the pre-industrial period, but this changed significantly in the West since the end of the eighteenth and the beginning of the nineteenth centuries during the Industrial Revolution. At the beginning of the twentieth century, scholars in the emerging field of Occupational Psychology began to study workplace behavior. Early research was predominantly to make the workplace more efficient and profitable.1 During the course of the twentieth century, there has been

1 See Lilly M. Berry, Psychology at Work: An Introduction to Industrial and Organizational Psychology (Boston, U.S.A.: McGraw-Hill, second edition, 1998), 15-16.

55 56

increased sensitivity for the well-being of workplace employees, and so research has been undertaken to help promote employees’ well-being.2

It is evident that under appropriate conditions, working together is an advantage, and employees’ shared work benefits the wider context–the company, families, and communities in which they live.3

People work together in different ways, depending on the task. All of us work together to a degree, but research in this area of psychology focuses particularly on people who work with a high degree of inter-dependence; the emphasis is on common output rather than individual achievements. The size of the group depends on the complexity of the task(s) and the skills which members bring to the group. Self-managed work teams commonly have five to ten members.

Working groups can be classed according to their degree of governance, the tasks and their duration. Members of a construction crew, for instance, tend to have well-defined tasks. People working together on a task group to produce a position paper may work together closely for a short period of time, and then disband. In contrast, “teams” typically work together for a long period of duration. They are directly responsible for the outcomes they produce together. Teams are often able to make decisions about their own

2 Ibid., 266-267. See also Seung-Bum Yang and Mary E. Guy’s paper, “Self-Managed Work Teams: Who Uses Them? What Makes Them Successful?” 63. Printed in Public Performance & Management Review, M. E. Sharpe, Inc. (on-line publication material); Volume 27, Number 3 (March 2004), 63; http:www.jstor.org/stable/3381146 [accessed November 1, 2011]. 3 Ronny Lardner, “Safety Implications of Self-Managed Teams,” Report prepared for the Health and Safety Executive and BP Oil Grangemouth Refinery Ltd., Bootie, Merseyside, UK: Research Strategy Unit, 1999, 7.

internal governance, and may have a relatively large degree of independence within the organization.4

There are a number of points to keep in mind when studying co-operative work groups.

Working together does not always produce increased productivity and well-being, but it can. Success depends on the individual capacities of the participants, and the competencies which they bring to the group. Beginning in the 1960’s and 1970’s, research has demonstrated that the wider environments in which groups function also have a large influence on the well-being of the group.5

The research about the benefits of effective teams is clear: There are measurable psychological health improvements among the team members; mistakes are fewer for complex tasks, compared with people working individually on projects.6 In business, teams can save costs in large companies by reducing managerial positions while increasing output. People tend to prefer working in teams, when the teams are functioning reasonably well, compared with working alone.7

Given these considerations, team work seems very attractive. While there clearly are benefits to having teams, not all work is best suited to team work. If the task is simple, or

4 Ibid., 6; et al. 5 Theresa Kline, Remaking Teams: The Revolutionary Research-Based Guide That Puts Theory Into Practice, San Francisco, U.S.A.: Jossey-Bass/ Pfeiffer, 1999, 4, 19 and following. 6 Susan Lerne, Diane Magrane and Eric Friedman, “Teaching Teamwork in Medical Education,” Mount Sinai Journal of Medicine, Penny A. Asbell, editor (New York, U.S.A.: Mount Sinai School of Medicine, Volume 76, Issue 4, 2009), 318-329; http://onlinelibrary.wiley.com/doi/10.1002/msj.v78.6/issuetoc;jsessionid=937505E5DACEB761804337BA7 C443B0E.d04t03; Wiley Online Library [accessed November 24, 2011], 318. 7 Toby D. Wall, Nigel H. Kemp, Paul R. Jackson, Chris W. Clegg, “Outcomes of Autonomous Workgroups: A Long-Term Field Experiment,” The Academy of Management Journal, Volume 29, Number 2, 280-304; http://www.jstor.org/stable/256189 [accessed June 24, 2011], 299.

if the work is simply a number of people working alongside one another without communicating, team work is not the best model. Rather than beginning with a team work model (or any other model), it is best to begin by thinking what the organization wants to accomplish, and then to choose the model which will likely be the most effective to deliver a successful outcome.8

A number of researchers propose incentives, or rewards, for high-performing teams.

Rewards seem to be a moderate incentive for success.9 Teams often work hard even if there is no expectation of extra incentives beyond accomplishing the task(s), and there are teams which have extra incentives to perform, but may not be able to achieve the necessary tasks.10

A team may be needed, then, but not all teams are successful. There may be personality clashes among the team members which can become so strong, members may become un- cooperative with one another, or may even sabotage the team’s work. There may be confusion about the objectives of the team work which impair the efficacy of the team. A team may not be provided with the necessary skills and resources to do its work by the wider organization.11 This demonstrates the need for careful construction of a team, and

8 Theresa Kline, Remaking Teams: The Revolutionary Research-Based Guide That Puts Theory into Practice, 8. 9 J. Richard Hackman, Ruth Wageman, Thomas M. Ruddy and Charles L. Ray, “Team Effectiveness in Theory and in Practice,” Industrial and Organizational Psychology: Linking Theory and Practice, Gary L. Cooper, and Edwin A. Locke, editors (Malden, U.S.A.: Blackwell Publishers Ltd., 2000), 125-126. 10 Jon R. Katzenbach, and Douglas K. Smith, The Wisdom of Teams: Creating the High- Performance Organization (Boston, U.S.A.: Harvard Business School Press, 1993), 28-42, 156-159. 11 Theresa Kline, Remaking Teams: The Revolutionary Research-Based Guide That Puts Theory into Practice, 31.

for the team to be provided with the resources which are needed to maintain the team and for the team to accomplish its work.

Outcomes of a Successful Team Environment

Whether or not a team achieves its goals is a key indicator for the success of a team.

However, in Christian ministry, “outcomes” can be challenging to define. Behavior can change. For example, a new “food bank” ministry may be offered; more hospital visits may be undertaken; income donations may increase; there may be greater attendance at worship services. However, ministries cannot adequately be defined functionally–by what people do. A greater sense of well-being, of peace and hope being experienced, are also desirable outcomes. The positive experiences of well-being are not merely part of the process to another goal (although they may be), but are themselves a goal.12 Successful team ministry, then, is a condition which can be experienced, and which can be seen in how the members function among themselves, and within their parish context.

There are four criteria which indicate reasonable success within the team environment.

The first criterion is the duration of the team formation.13 If participation in the team is voluntary, and if people can reasonably withdraw from the team environment, but choose to remain within it for the long term, that is one of the signs of success for a ministry team. However, for example, if someone is working in a team environment only because there are no other jobs available, that would not be a sign of success for the team, but a sign of dogged determination.

12 Galatians 5: 22-23. 13 Jon R. Katzenbach and Douglas K. Smith, The Wisdom of Teams: Creating the High- Performance Organization, 200-203.

Along with duration, another criterion for the success of a team is the sense of satisfaction experienced by the members participating within it.14 If people enjoy the work which is being done, and the experience of working with others to accomplish it, that is another criterion for success. Conversely, if members experience significant unease, dissatisfaction, or even open hostility, it is an unsuccessful team. Teams of long duration with satisfaction are regarded as key indicators of success.

Another criterion for team success is the sense of identity among the members. Having a sense of being set apart, of being special, helps people’s commitment to the team, and can contribute to its success.

One of the early research experiments in occupational psychology underscores the value of team identity. In the 1930’s, some women working for Western Electric Company in

Chicago were chosen to participate in an experiment. Work conditions were changed, and the work performance of the women was measured. Surprisingly to the researchers, even when conditions were poorer for the women who had been selected, their performance was better than the control group. As the women felt that as they had been chosen and belonged to a special group for research, they worked harder and performed better than the control group. This research also illustrates that subjects of research can behave differently because they know they are subjects of research – the process of studying behavior can affect the outcome of the behavior being studied.15

14 Theresa Kline, Remaking Teams: The Revolutionary Research-Based Guide That Puts Theory into Practice, 114-118. 15 Ibid., 3-4. See also Lilly M. Berry, Psychology at Work: An Introduction to Industrial and Organizational Psychology, 16.

Along with duration, satisfaction and identity, another criterion for group success is the experience of working toward common goals.16 When goals are absent, vague, or contradictory, the performance of the team suffers. In contrast, clear, measurable, achievable goals can be energizing to a team. Appendix A is a list of proposed markers for a successful parish environment.

Engagement Indicators

Many of these goals are difficult to identify and to measure. Researchers can, however, measure “engagement indicators”–how engaged or committed members of social groups are in working toward goals.17

The first engagement indicator which can be measured in parish life is attendance, such as attendance at the main worship service of the week. Assuming there are no significant changes in the wider community (such as a factory closing and thereby increasing the local unemployment rate), a second engagement indicator can be the financial health of the parish--is income decreasing or increasing; is income adequate or inadequate for the ministry which parishioners want to undertake? A third engagement indicator is to identify the number of parishioners who are actively engaged in lay ministry in the parish

(see Appendix A, item #3).

Team ministries function within a wider parish structure, which typically embrace these parish goals. Consequently, these would be typical signs of success among members in a team ministry:

16 Theresa Kline, Remaking Teams: The Revolutionary Research-Based Guide That Puts Theory into Practice, 48-50. 17 For further information about engagement indicators, see, for instance, research from Gallup Polls; http://www.gallup.com/consulting/52/employee-engagement.aspx [accessed December 22, 2011].

• that the team is stable and long-lasting. Given that clergy typically change from parish to parish on average about every five years, a long-lasting team would have a duration of four years or more • that there is a general satisfaction in the ministries which team members undertake • that there is a sense of identity–one belongs to the team, and understands what it means to belong to the team • that there are common goals (including drawing more people into the life of the Church; meaningful worship; effective parish programming or other means to enhance Christian spirituality; pastoral care; and effective structures to support the parish goals)

These goals are experienced as the members of the team carry out their ministries.

Criteria

We have some sense of what a successful Anglican parish looks like, and what a team working in this parish can have as its goals. We next need to consider what factors contribute to achieving these goals. There are a number of qualities which influence successful team ministry. The more these qualities should be present in the environment, the more likely the team can be viewed as successful. The presence of these qualities cannot be a guarantee of success, because the variables are too many and too complex.18

However, an absence of any of these qualities makes successful team ministry less likely.

Criterion 1: Individual Characteristics

All of us are endowed with different personalities–some of us are introverted, some are extroverted; some of us are more creative, some of us are more analytical, and so forth.

There is apparently no particular temperament which makes it impossible for a person to function on a team; neither is there a particular temperament which is commonly

18 See J. Richard Hackman, Ruth Wageman, Thomas M. Ruddy and Charles L. Ray, “Team Effectiveness in Theory and in Practice,” Industrial and Organizational Psychology: Linking Theory and Practice, 109-129; especially 109-110.

identified as being required within a team. There does need to be some effort within each team member to try to get along with others, and a desire to work toward the identified goals.19

The variety of human personalities is commonly classed into five broad personality categories: extroversion (which includes warmth, excitement, and activity), neuroticism

(associated with anxiety, hostility, or feeling vulnerable), conscientiousness (emphases such as duty, order, and self-discipline), agreeableness (which includes traits such as trust and generosity), and openness to experience (feelings, values, ideas, and so forth).20

Dispositions matter somewhat to the healthy functioning of a team.21

Figure 1: Harmony-Dysfunction Spectrum

If we imagine a spectrum in which one end of the spectrum is a team which is completely harmonious, and the other end of the spectrum is a team which is completely dysfunctional, it seems that teams work best not when they function together completely harmoniously, but part way along the spectrum between total harmony and total dysfunction. A team which is in complete harmony may be a happy but unproductive

19 Theresa Kline, Remaking Teams: The Revolutionary Research-Based Guide That Puts Theory into Practice, 68. 20 John Arnold, et al., Work Psychology: Understanding Human Behaviour in the Workplace. Harlow, U.K.: Prentice Hall for Pearson Education Ltd., fourth edition, 2005, 119. 21 Theresa Kline, Remaking Teams: The Revolutionary Research-Based Guide That Puts Theory into Practice, 61.

team. A group which thinks very much alike may also participate in “groupthink,”22 in which members tend to overlook alternative courses of action because of a desire to maintain unity within the group. Participants may also overestimate their own capacities, and underestimate the capacities of others outside the group.

If members become quarrelsome, the team becomes weakly effective or is completely ineffective in carrying out its work. Members of dysfunctional teams can contribute to the dysfunction in various ways–yelling, putting other members down, not doing their share of the work, not showing up to meetings, and so on. At this end of the spectrum, the team is on the verge of collapse.

It seems that the teams work best when there is moderate harmony–when members generally get along and can get the job done, but when there is also freedom to disagree and to present different points of view.23

Some people are particularly good at managing conflict. Research indicates that good conflict resolution skills are vital for a team to function well.24 Many of us learned how to deal with conflict growing up–it was modeled more or less well in our families, and we have experienced conflict in social situations. Even people who have poor conflict

22Susan A. Wheelan, Creating Effective Teams: A Guide for Members and Leaders (Los Angeles, U.S.A.: SAGE Publications, Inc., 2010), 66. 23 Ibid., 64-67. 24 Marcia Hughes and James Bradford Terrell, The Emotionally Intelligent Team: Understanding and Developing the Behaviors of Success (San Francisco, U.S.A.: Jossey-Bass for Marcia Hughes and James Bradford Terrell, 2007), 121-138.

resolution skills can be coached into developing these skills. This is one way in which an organization can provide resources for a team.25

While there has been research about how to measure intelligence for over a century, the study of “emotional” or “social” intelligence is a relatively recent field.26 Traits of someone who scored relatively high on an emotional intelligence scale would include experiences such as having a greater satisfaction in life, and having harmonious relationships. Naturally, the evidence is that people with a higher degree of social intelligence are more likely to work well in team settings (see Chapter 10).

It would be helpful if there were more research about the presence of laughter--not caustic or sarcastic, but a sign of happiness. It seems to be helpful to the team when members have a sense of humor--when members can laugh at mistakes, or release tension through laughter.27

While teams work on common outcomes, there needs to be some shape and direction within the group. Each group needs someone who can provide some leadership within the group. Leaders tend to have more complex roles than others in the group, which often have to be exercised at the same time–values such as directing, mentoring, and coordinating.28

25 See Lilly M. Berry, Psychology at Work: An Introduction to Industrial and Organizational Psychology, 406-407. 26 Marcia Hughes and James Bradford Terrell, The Emotionally Intelligent Team: Understanding and Developing the Behaviors of Success, 17-18. 27 Ibid., 111. 28 Olivia Yang and Y. Eric Shao, “Shared leadership in self-managed teams: A competing values approach,” Total Quality Management (Journals Oxford Ltd. (on-line publication material); Volume 5, Number 5, 1996), 533-534; Digital Object Identifier: 10.1080/09544129610621 [accessed November 26,

Some charismatic leaders are particularly attractive and encourage deep loyalty within the team. These leaders tend to have a relatively high degree of emotional intelligence.

Qualities which are identified with particularly charismatic leaders include the capacity to identify and articulate a strategic vision, a willingness to take personal risks, having a keen awareness of opportunities and challenges in his or her context, sensitivity to others, and a willingness to do the unexpected.29 Researcher Jens Rowold has studied transactional leadership among Church leaders in Germany and their effectiveness in the parishes in which they minister. While not studying team ministries in particular, his research confirms that the benefits of charismatic leaders in the Church are comparable to the benefits in other cooperative group settings.30

Philosophically, team ministry members believe that they have been called by God into a particular role of leadership within the Christian community, and that they have been provided with the resources they need to carry out the work which they are supposed to undertake.31 These convictions are shared, although somewhat less explicitly, among parishioners. Positively, this perspective can help equip leaders and the congregation to function boldly in their roles. On the negative side, the leaders may not be sufficiently self-critical of their behavior and their goals.

2011]. See also D. Martin Butler and Robert D. Herman, “Effective Ministerial Leadership,” Non-Profit Management and Leadership (Charles M. Gray, editor, San Francisco, U.S.A.: Jossey-Bass Publishers, 1999, Volume 9, Number 3), 229-239. 29 John Arnold, et al., Work Psychology: Understanding Human Behaviour in the Workplace, 489- 490. 30Jens Rowold, “Effects of Transactional and Transformational Leadership of Pastors,” Pastoral Psychology, Springer (on-line publication material); Volume 56, Number 4, 404-410; http://springerlink3.metapress.com/ [accessed November 24, 2011]. 31 I Timothy 4: 11-16.

Human traits are a complex web of conditions. People bring these conditions to team ministry environments. They can contribute to the team in very positive ways, or may undermine the success of the team. How the team is provided with resources and support from the wider organization strongly influences the outcome of the success of a team.

Criterion 2: Competencies

When people join teams, not only do they come with particular personality traits. People also join teams with skills and experiences. 32 These competencies--these skills and experiences--also help shape the team and influence the team’s potential success.

Some jobs require a great deal of technical skill, and the members who bring these skills to the team are particularly valued.33 For example, a team that is responsible for building railway cars would be hopeless without a welder; the welder would be in trouble if he didn’t have blueprints from which to work. Skills can be taught, but some have a natural aptitude which others will never have.

Experience tends to build competency. This is true in circumstances which seem to be negative (when mistakes have been made in the past) as well as circumstances which are experienced positively--as problems are anticipated more frequently and solutions are learned.

In ministry teams, there are not many tasks which require significant technical skills, but being able to work well with people is vital. Many patterns of behavior develop over long

32 Jon R. Katzenbach, Jon R., and Douglas K. Smith, The Wisdom of Teams: Creating the High- Performance Organization, 120. 33 Ibid., 47.

periods of time–even centuries. Theological colleges provide basic academic skills for leadership in parish communities.

Parallel with academic training, students typically assist in parishes or para-church ministries. In these environments, students can observe the behavior of experienced leaders, and can participate safely in carrying out the practices of ministry, during which they can be supervised, corrected and guided. Theological students are also expected to lead services of worship, which are times of devotion and are also opportunities for evaluation and feedback. These provide experiences from which the theological students can draw. There is parallel training, then, of imparting academic information and skills, and the practical exercise of ministry. Like many other fields, such as teaching, law enforcement and medicine, as the cultural and technical contexts become more complex, the challenges of providing adequate training and on-going support for ministry grow.34

A great deal of training in theological schools has been built on the school’s theological tradition--what has been taught in the past, and how the curriculum can be tweaked when the teaching is found to be inadequate in practice. A more creative approach has begun in some theological colleges in the last generation or so. Rather than merely adjusting the curriculum from standards established in the past, the faculty and administration can choose the learning outcomes which are desired, and work back from the future (rather than ahead from the past). The Church’s identity is grounded in the historical figure of

Jesus of Nazareth, and people’s responses to God throughout history. However, it is

34 Susan Lerne, Diane Magrane and Eric Friedman, “Teaching Teamwork in Medical Education,” Mount Sinai Journal of Medicine, 318.

appropriate to ask: What sort of people does the Church want for effective parish ministry in the changing context in which we find ourselves, and which, to the best of our abilities, we judge to be the emerging needs of the future? Once we understand the kind of people and the kind of skills we think we will need, then we can work backwards to what we can provide. This means we need to address systematically how the academic and devotional training in theological colleges can be structured to produce the best possible outcomes.

Particularly Important Sub-Criteria: Communication and Trust

It is evident that good communication is particularly crucial in team environments.

Communication which is good is clear, timely, on-going, and without extraneous information. All team members need to be able to access the communicated information, and in most team environments, everyone needs to be able to contribute to the communication stream.35 (See also Chapter 13.)

Trust is a critical value within teams.36 Some people come to teams because they are expected to by the management structure; these team members may begin with trust, or trust may need to develop over time. Many organizations have events outside the normal working environment which are used to build team identity, make long-term plans, and which foster trust among the team members.37 In Church environments, these events sometimes take place during quasi-monastic retreats. Some members begin participating

35 Charles Handy, Understanding Organizations (Oxford, U.K.: Oxford University Press, 1993), 315-319. 36 Jon R. Katzenbach, Jon R., and Douglas K. Smith, The Wisdom of Teams: Creating the High- Performance Organization, 60. See also Chapter 12. 37 Patrick Lencioni, The Five Dysfunctions of a Team (San Francisco, U.S.A.: Jossey-Bass for Patrick Lencioni, 2002), 33.

in teams because they have felt coerced; others have chosen to participate, and initial levels of trust tend to be higher in these circumstances.

Trust can be built over time; and trust can easily be eroded. Research indicates that there tends to be a link between “communication” and “trust.”38 Not all communication leads to trust. Inaccurate, vague or missing communication, particularly among the team members themselves, tends to erode trust.39 Most teams deliberately build in structures to communicate–such as conducting weekly staff or team meetings, or having a member who has particular responsibilities to be the liaison with the rest of the team and with the wider organization.40

Team members themselves are responsible for carrying out effective communication within the team, and accountability is part of the self-discipline of the team. The wider organization also has a responsibility to communicate well to the team, and to receive communication from the team and to respond to that communication appropriately. The wider organization also has a responsibility to provide fair parameters within which the team is expected to work, and can help cultivate an environment in which communication is effective and valued, and trust can develop.41

Effective communication often is not easy when parish life is most vital. When there is a wide number of people working on different initiatives in different geographic spaces, and

38 Jon R. Katzenbach, Jon R., and Douglas K. Smith, The Wisdom of Teams: Creating the High- Performance Organization, 60. 39 Harvard Business School, Managing Teams (Harvard, U.S.A.: Harvard Business School, 2010), 24-28. 40 Patrick Lencioni, The Five Dysfunctions of a Team, 19. 41 Theresa Kline, Remaking Teams: The Revolutionary Research-Based Guide That Puts Theory into Practice, 21.

parishioners are working as volunteers, co-ordination and communication among the groups can be very challenging. In contrast, in a small parish in which the clergy leadership is very autocratic, the communication may be effective and clear, but is unlikely to be as rich as it could be.

In Anglican dioceses, the challenges of communication are magnified--what five parishes need to know, two more may not need to know. As the clergy spend time with people, administrative matters may get neglected (most Church leaders do not experience a life- changing calling from God to do paperwork). Most dioceses work with relatively modest financial resources.

When there is a communication breakdown, or a performance breakdown, there needs to be appropriate accountability: Team members need to be able to challenge inappropriate behavior in an appropriate manner, to receive the challenge appropriately, and to redress the behavior appropriately for the future. If there is not accountability, jobs will either not be done, not be done well, or other team members will end up bailing out the weak team member--which typically leads to resentment. Without appropriate accountability, the performance of the team becomes impaired.42

Critical competencies for teams, then, include skills and experience, training, trust and communication, and accountability.

42 Jon R. Katzenbach and Douglas K. Smith, The Wisdom of Teams: Creating the High- Performance Organization, 60-61.

The most high-performing teams are those which develop the competencies of fellowship, co-operation and encouragement to high levels.43 Team members do not simply put in a day’s work, but care for each other and “watch each other’s back.” These teams tend to have a strong sense of team identity, high satisfaction, and long endurance. These experiences of fellowship, co-operation and encouragement are not accidental experiences while moving toward other goals; they are fostered as goals themselves within the team.

With appropriate support within the wider organization for the team’s work, these competencies help make a good team to be a great team.

Criterion 3: Situational Characteristics

Teams do not function in isolation, but are part of a wider social organization. In large businesses, there are salespeople, purchasers, stock-holders, members of the executive, and other work groups. In Anglican parish ministry, there are parishioners, people in the local communities, other clergy and denominations, the bishop and other regional staff, and the worldwide communion. The wider Church, and the local social context, undoubtedly influences team ministry environments.

The wider organization can be constructive to the formation and the maintenance of the team, or may inhibit good performance. Benign neglect in the wider organization does not tend to foster good team performance; the team needs to be invested in by the wider organization.

Cheryl Harris and Michael Beyerlein of the University of North Texas write about the vital role of the organizational context for teams to succeed:

43 Ibid., 79.

Focusing on creating teams alone provided limited success. Recently, focus shifted to the context around teams. In a study of 25 knowledge work teams in four companies, the “team context appeared to be the overwhelming determinant of whether a team functioned effectively in accomplishing its goals” (Mohrman, Cohen, & Mohrman, 1995, 34). When teams are formed without heed to the organizational context, they tend to become isolated and cut off from the rest of the organization. The isolated team becomes akin to a disease in the body; the larger organization acts as an immune system (Pinchot, 1985) doing whatever it can to expel the disease.44

During the formation of an Anglican team ministry, the diocesan office can help by promoting who the team members will be: What traits, skills and experience will be brought to the team. There are benefits to having moderate diversity within the team– different skills, backgrounds, attitudes and perspectives.45 It would likely be helpful for the diocesan office to provide opportunities to build identity and trust, and to educate, if necessary, models of communication and conflict resolution as the team is formed. (See

Chapter 14.)

Parishioners and the diocesan office need to have reasonable expectations of the team.

The team members need to provide coordinated leadership, but cannot be expected to solve all the community’s problems.

44 Cheryl Harris and Michael M. Beyerlein, “Team Based Organization: Creating an Environment for Team Success,” International Handbook of Organizational Teamwork and Cooperative Working, Michael A. West, Dean Tjosvold and Ken G. Smith, editors (Chichester, U.K.: John Wiley & Sons Ltd., 2003), 187-188. 45 John Arnold et al., Work Psychology: Understanding Human Behaviour in the Workplace, 457- 458.

The wider Church can play a role in protecting the team against unreasonable expectations. It is not necessary, though, to protect the team from challenges.

Overcoming moderate obstacles is often invigorating to the members of the team.46

It is evident there is a necessary role for the wider organization as the team is being formed. The team needs not only to be created, but also on-going care. The largest investment of the wider organization is typically during the formation phase. Team cohesion needs to be invested in, achievement toward goals needs to be monitored, and appropriate accountability needs to be exercised.47

There is also a time when teams need to end.48 One or more members of the team may resign for other projects. Often the team members themselves recognize when a team needs to change or to end. Sometimes this discernment needs to be resourced by the wider organization.49

Learning by the Researcher

I had originally thought that compatible individual temperaments were the chief criterion for a successful team ministry. However, team ministry is evidently more complex.

Individuals bring not only their personality types to the environment, but competencies and experiences which can contribute effectively, or diminish, the well-being of the team.

Further, the external environment in which a team functions plays a far bigger role than I had previously thought. In team ministry, the external environment includes not only the

46 Jon R. Katzenbach, Jon R., and Douglas K. Smith, The Wisdom of Teams: Creating the High- Performance Organization, 33-34. 47 Ibid., 61-64. 48 Ibid., 149-150. 49 Ibid., 164-167.

local parish, but the wider community culture and the wider Church within which the team ministry operates.

Writing about a “team” model of leadership in working environments, academic psychologist Theresa Kline writes about the importance of considering both leadership and the wider environment within which leadership functions. It is a mistake to consider elements in isolation from one another:

The environment in which teams work on a day-to-day basis has a substantial impact on their ability to perform. The research evidence is quite clear in this regard (for example, Kline and MacLeod, 1997; Shea and Guzzo, 1987a). Thus, the organization needs to spend some time and effort reviewing the policies, procedures, and overall environment…50

I had initially thought the ideal team environment is one in which there is complete harmony among its members. In fact, the ideal is moderate harmony among the team members. When there is antagonism, satisfaction decreases sharply and the work is not done as well, if at all. When there is total harmony, often details are overlooked in a complex environment, or there may be “groupthink” (see Footnote 22). When there is moderate harmony but periodic disagreements, the challenges of competing visions tend to produce better results.

Occupational psychology can also help us think through the role of leadership within teams. Individual leadership is still needed, but the goals are common goals in team ministries. Leaders within groups need particular skills such as excellent communication skills, encouragement, and ideally, charisma. Trust is vital in a team environment, and the erosion of trust leads to diminishing function within the team.

50 Theresa Kline, Remaking Teams: The Revolutionary Research-Based Guide That Puts Theory into Practice, 31.

Conclusion

There are insights in Occupational Psychology which can help inform the Church.

Successful team ministry is a condition among the participants, and can be seen in how the members function among themselves and in the parish context. Endurance, satisfaction, identification and common goals are signs of a team being successful.

Individual characteristics, competencies, and situational characteristics all contribute to the success of the team. Conversely, if these characteristics are only weakly present, it seems likely the performance of the team will suffer. These points all need to be borne in mind for team ministries in Canadian Maritime dioceses.

Chapter Six Qualitative Research and Grounded Theory

Qualitative Research Methodology

The purpose of this research is to help establish how team ministries in the Anglican

Church in the Maritime provinces may best be established and maintained. To answer this question, we can be informed by the scriptures, by insights from the Church around the world, and by learning from other disciplines.

Learning from the past or from elsewhere is not enough, however. It is appropriate to undertake research within the community to help answer questions for the benefit of the community. If we want to understand how Anglican team ministries in the Maritimes work best, then it is appropriate to undertake research among Anglican team ministers in the Maritimes.

Scientific research is broadly divided into two types: quantitative research and qualitative research. Quantitative research is thought to be more objective and measurable. The research can be replicated consistently by other researchers. When we are thinking of laboratories and measurements and white coats, we tend are thinking of quantitative research methods.

In contrast, qualitative researchers want to understand better how people engage with the phenomena they experience. Qualitative research takes place among individuals or social groups, in such fields as political science, philosophy, education, sociology, or psychology. Some examples of different approaches to qualitative research include case

77 78

studies, phenomenological studies, ethnographic studies, and grounded theory studies.

Qualitative research work does not expect to achieve results among a group of people in complex interactions which can be perfectly replicated elsewhere, nor that the researchers are entirely objective. (In fact, it is becoming widely recognized among researchers that none of us undertaking any research is completely value-free and objective. We are all influenced by our cultures, genetic makeup, cultures, personalities, families, and personal experiences, and this inevitable affects the research we do.)1 We need to bear in mind that human social interactions are invariably complex, and so undertaking social research cannot be reduced to quantitative research-type analysis.

Qualitative Research Risks and Assumptions

Qualitative research itself has been challenged on several fronts. Qualitative research tends to be undertaken with a relatively small number of research subjects. The researcher needs to be wary of universal claims from a small research group. As noted, qualitative researchers do not claim to be always impartial and distant from their research subjects. Research within a social group will likely not produce the same results over time, nor will the results always be the same even between similar groups.

Others have pointed out that qualitative research lacks indicators2–in the case of a social group, features of a society which can be measured over time, which point to a deeper

1 Our subjectivity even influences the research method we choose: “The personality/ thinking style of the researcher and/or the culture of the organization is under-recognized as a key factor in preferred choice of [research] methods.” James Neill, “Qualitative versus Quantitative Research: Key Points in a Classic Debate,” February 28, 2007; http://wilderdom.com/research/QualitativeVersusQuantitativeResearch.html [accessed January 23, 2013]. 2 John Goldthorpe’s On Sociology (2000), quoted extensively by Larsen Mjøset, in “Can Grounded Theory Solve the Problems of Its Critics?” Sosiologisk Tidsskrift, 2005, Vol. 13; published on-line: http://citeseerx.ist.psu.edu/viewdoc/download?doi=10.1.1.117.4137&rep=rep1&type=pdf

social reality. This, however, critiques qualitative research for not conforming to some of the standards found in quantitative research.

These criticisms point to a need for well-constructed and well-executed research, and for the researchers and readers to be mindful of the benefits and limitations of their forms of research. It does not mean, though, that qualitative research methods are never appropriate.

Grounded Theory Methodology

I have become convinced that “grounded theory” is the best qualitative research approach for this subject. I did not begin with a coherent theory about what elements are needed to create and maintain a successful team ministry environment–but hoped to discover these elements through my research.3

In grounded theory, the researcher does not begin with a theory, but undertakes research with people who have experienced a phenomenon. By analysis of the initial research phase, a group of principles which can describe the phenomenon will emerge. The researcher consults back and forth with the research subjects, or a sub-group of the research subjects, or a similar group, to refine the developing theory. This dialogue is not acquiring new raw data, but is a dialogue about the data which is emerging. At the

[accessed April 5, 2011], 390. 3 Within grounded theory research, there are two broad schools of thought: The “systematic procedures” (articulated by Anselm Strauss and Juliet Corbin, et al.), which emphasizes process, action, and interaction; and “constructivist,” (Kathy Charmaz and others) which emphasizes values, assumptions, and the diversity and complexity of reality [John W. Creswell, Qualitative Inquiry and Research Design: Choosing among Five Approaches (Thousand Oaks, U.S.A.: Sage Publications, Inc., second edition, 2007), 64-65]. My research would be more associated with the “systematic procedures” school. Grounded theory research does not lend itself to developing hypotheses, which presume a previous theoretical base, which will later be tested in practice.

conclusion of this dialogue, “saturation,” stands a theory which describes the phenomenon which has been taking place. The research subjects become co-researchers, contributing toward a coherent, accurate theory.4

Anselm Strauss and Juliet Corbin, pioneers of grounded theory research, proposed that grounded theory researchers need to be theory-free, and allow the research data to develop the theories which emerge out of the data.5 This is in contrast to the model of research which begins with a theory, and then tests the theory by conducting research.

There is a developing recognition, though, that there is a legitimate place for researchers having some experience with theoretical models. Sociologists Stefan Timmermans and

Iddo Tavory, for instance, argue for grounded theory researchers to be keenly attentive to the research data and what it reveals, while also bearing in mind theoretical models and other learning from the researcher’s academic discipline.6 That is, researchers need to be both theory- and data-attentive. The researcher may choose to look closely at the data and then far away, like someone studying a great painting who looks closely at the painting, and then looks at the painting from across the room.

4 Michael Quinn Patton, Qualitative Evaluation and Research Methods (Newbury Park, U.S.A.: Sage Publications, Inc., second edition, 1990), 129. 5 Strauss and Corbin published their work about grounded theory, to which later grounded theory researchers view as the first expression of grounded theory research, in 1967. 6 See Stefan Timmermans and Iddo Tavory, “Theory Construction in Qualitative Research: From Grounded Theory to Abductive Analysis; http://stx.sagepub.com/content/30/3/167.abstract?patientinform- links=yes&legid=spstx;30/3/167; DOI: 10.1177/0735275112457914 [accessed January 29, 2013]. See also Roy Sudbury, “From the Editors: What Grounded Theory Is Not,” Academy of Management Journal, 2006, Vol. 49 No. 4, 633-642; http://www.sce.carleton.ca/faculty/tanev/TTMG_5004/Articles/Suddaby_What_grounded_theory_is_not_20 06.pdf [accessed May 29, 2013].

While I began this research without a coherent theory of what is needed to create and to maintain a healthy team environment, I did have the experience of working in a team ministry, and I was familiar with Anglican parish ministry in eastern Canada, where my research would be taking place. I hoped to be able to bring prior knowledge of the Church polity and pastoral care to the research, while seeking to learn from the research I would undertake.

Concerns about Grounded Theory Methodology Addressed

One criticism of grounded theory particularly is that “theory” is too grand a concept to be drawn from research within a relatively small data-set which is typical in grounded theory research.7 It is true that grounded-theory researchers need to watch that they are not trying to claim too much. For example, my own research will be among Anglicans in the

Canadian Maritime provinces. My research, once completed, may be relevant for

Anglicans elsewhere in Canada, or even around the world, or might be relevant for other

Christian denominations--but I will not be making that claim.

Another concern about grounded theory is that the qualitative researcher engages with his or her research-subjects in a more intimate way than is typical in quantitative research.

This introduces the danger of the researcher affecting the research outcomes. This is indeed a danger in qualitative research which has been identified. In response, qualitative researchers engage in “bracketing,” a way of setting aside personal attachments

(psychologically or even physically) for the benefit of the researcher and the research. 8

For example, while I intend to study team ministries, I will not involve the team ministry

7 Ibid., 384. 8 Ibid., 59-60.

in which I am a participant. I believe that studying the federation of parishes in which I serve could confuse whether I am in the role of research-subject or researcher.

Another criticism of grounded theory (raised by Goldberg, 2000; and what he calls

“extreme inductionism”)9 is the process of having an initial theory, which is refined by a dialogue between the researcher and the research subjects. The evolving theory becomes quite dynamic, and, potentially, the last version of the theory may be very different from the first. Grounded theory is necessarily engrained deeply in a particular historical and cultural context. It is understandable that the evolution within a grounded theory research project can be disconcerting. What matters, though, is not the expression of the research process (assuming that there are no ethical objections)–not the methodological how--but the outcome of the work.

Another concern which has been raised about grounded theory research is that the theory lacks objectivity–theory and context are wedded.10 This criticism reveals philosophical assumptions about the nature of research which need to be considered carefully. In response, grounded theory researchers can reply that theory grounded in people’s experiences is a virtue, not a liability.

It is true that the exercise of ministry is fluid. What may be true about team ministry today may be irrelevant or inappropriate two generations distant. This means that grounded theory researchers need to be particularly diligent about not over-stating their claims.

9 Larsen Mjøset, “Can Grounded Theory Solve The Problems Of Its Critics?” Sosiologisk Tidsskrift, 390. 10 See Michael Patton, Qualitative Evaluation and Research Methods, 21.

None of the objections demonstrate that grounded theory is an inappropriate form of research. However, these objections do illustrate the need for competent, effective research, and that researchers need to take care not to make claims which cannot be supported by the research evidence. While recognizing the limitations as well as the virtues of grounded theory methodology, I believe that this was the best approach to discover the principles I wanted to uncover through my research about team ministries.

Chapter Seven Action-in-Ministry

For the purposes of Doctor of Ministry studies, an "Action-in-Ministry" describes the research project, which becomes the basis of the doctoral thesis. This chapter summarizes how I prepared and undertook my research.

The team ministries I studied were selected from team ministries recommended by the diocesan bishop in each Anglican diocese in the Canadian Maritime provinces. (The diocesan bishops are better acquainted with the parishes and the individuals involved than

I am.) The bishops were requested not to recommend only well-functioning teams (which might reflect well on the diocese) or poorly-functioning teams (which might solve some problems for the bishops), or teams of duration of less than two years. At least in this area of Canada, the bishops are accustomed to considering a wide range of people who may be asked to contribute to work in the diocese.1 Further, the bishops understand that this is academic research outside the ministry of the diocese.

All participation in this research was voluntary. I anticipated that a few of the people I would be interviewing would know me casually, but none of them would know me well.

All the participants were adults, and none of them were “vulnerable.” For example, there is already a system in place so that people who are in any significant emotional distress do

1 The ecclesiastical canons of the Diocese of Nova Scotia and Prince Edward Island, for instance, are explicit that there needs to be a broad range of people who serve in parish leadership (Parish Councils) and in diocesan work in the Church. Considerations include gender, age, experience, geographical representation, and so on.

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not remain in positions of parish leadership. I did not identify any ethical concerns with conducting research among these research subjects.

Following recommendations from the bishops, my research began by writing ministry teams, asking for their willingness to participate in this research (see Appendix B). I anticipated, and found, that the research subjects were co-operative. Most people were moderately interested in my research, and recognized that they could help--which most parish clergy and lay leaders want to do.

I conducted research in six team ministry environments.2 I wanted to learn more about the people in leadership in Anglican teams in the Maritimes–their theological training, length of time since ordination, and some information about the parish, such as its history, size, and financial status and membership. As well, I hoped that some parish boundaries would be contiguous with areas identified by Statistics Canada, and this would be a source of information (see Appendix H). I believed that this information could supplement data in the interviews for the grounded theory research.

I gathered this initial data because I wondered if there might be a pattern among those participating in team ministry, which I could discover by studying the surveys completed by the research subjects, and information from Statistics Canada. For example, newly ordained clergy might be less inclined to have developed ministry habits, but would be less experienced. It might be that a parish with several congregations would present

2 I did not conduct research in the Anglican Churches of Pictou County, where I serve. Among those who were willing to participate, I began with a short written survey (see Appendix C; see also the analysis, Chapter 8).

challenges which a single-point parish would not have. A parish with high median family income in the neighborhood might face challenges which a neighboring parish might not face. I wondered if there would be a relationship between the traits and experiences of the ministers, and what the parish environments were like, and the experiences of team ministry.

With a view to developing a deeper overall understanding of team ministries through grounded theory research, the main portion of my research was collecting data by interviewing, individually, participants in team ministries. All interviews were with clergy. The length of interviews varied widely, from about 35 minutes to almost two hours, depending on how much background and how many stories the research subjects wanted to tell. (see Appendix D for the interview guide). The interviews were conducted in homes or in parish halls or in offices.

I undertook interviews in the same parish ministry environments at about the same time. I did this for two reasons: First, it is legitimate method in grounded theory research.

Second, I have limited financial resources, and interviewing all team ministers in the same place at about the same time saved me time and money.

The order of interviews can take place in two different ways in Grounded Theory. One method is to undertake one interview, analyze it exhaustively, and then proceed with the second interview, analyze it exhaustively, and so on. An alternative approach is to

conduct a number of interviews at about the same time, and then undertake the deep analysis afterwards.3

I interviewed stipendiary and non-stipendiary priests, and a non-stipendiary deacon. (As I interviewed both priests and deacons, I call those in leadership "ministers.") Rectors were full-time or part-time. Some parishes had one congregation; others had several. All were

English-speaking. Everyone was very generous in providing time for interviews.

Coding

“Coding” is a means of organizing research material in qualitative research. Coding may also provide a degree of distance between the researcher and the research subjects.4

Coding in grounded theory research typically goes through several different phases:

• In "open" coding, the researcher forms categories of information based on the interviews conducted, then sub-categories, and shows boundaries or extremes within each sub-category; • In "selective" coding, the researcher links the categories in a narrative form; • Lastly, in “axial” coding, the phenomenon, the context, the cause, and intervening influences are identified, which lead to the outcomes for this phenomenon.5

I transcribed the initial interviews, then highlighted significant statements (a process called “horizontalization”). I looked for connections among the interviews, developing

“clusters of meaning.” This led to a textual description of the phenomena, which leads in turn to structural description. By this point, I had key words and phrases from all the interviews in 38 categories.

3 See John W. Creswell, Qualitative Inquiry and Research Design: Choosing among Five Approaches (Thousand Oaks, U.S.A.: Sage Publications, Inc., second edition, 2007), 67. 4 Ibid., 160. 5 Ibid., 66-68.

In this research, parishes and interview subjects were kept anonymous. Readers cannot work backwards from what is written to identify individual research subjects.

Engaging with the Research Subjects and Laity

Once this research developed, I engaged in a dialogue with some interview participants, so that these principles were refined and developed. This dialogue continued to a point of saturation--that is, when no new insights were emerging.

Saturation is the point in data collection when no new or relevant information emerges with respect to the newly constructed theory. Hence, a researcher looks at this as the point at which no more data need to be collected. When the theory appears to be robust, with no gaps or unexplained phenomena, saturation has been achieved and the resulting theory is more easily constructed.6

The amount of data which I gathered from the interviews took some subjects by surprise

--about 30 pages single-spaced. Most, but not all, research subjects responded with comments so I could further refine the principles which I identified. No one identified that I had written principles which did not apply, but some people who responded identified a few additional points, or wanted what I had written to be phrased with difference emphases.

Lastly, following the recommendations of the (ordained) ministers, I consulted with six willing lay people who lived in team ministry environments of my research findings, and invited their input. The reason I wanted to consult lay people as well is because I believe lay people in the pews may have a perspective which leaders do not share. Providing an

6 Kristie Saumure and Lisa M. Given, "Data Saturation," The SAGE Encyclopedia of Qualitative Research Methods, 2008, D.O.I. http://dx.doi.org/10.4135/9781412963909 http://srmo.sagepub.com/view/sage-encyc-qualitative-research-methods/n99.xml [accessed December 10, 2013].

opportunity for lay people to comment on the principles which emerged from the data could be a kind of validation check for my research. I wrote the lay people and asked them to comment if there happened to be anything which did not “ring true” from their perception.

I had hoped to get responses from 15 lay people. Unfortunately, while the lay people who were approached seemed to be positive about the project, many of them indicated to their team ministers that they felt they did not have the time or the expertise to review the research. I cannot comment about how busy other people are. I do believe that people likely thought that this process of review would be more difficult than I think it to be.

However, I was dependent on the cooperation of others, and I wanted everyone's good- will. So I made do with the responses from lay people which I did receive.

In the end, I received six responses. None of them thought that the principles which had emerged from the interviews stated things which were not true, and they did not seem to be concerned about how I had worded the principles I had identified. Four of the lay people gave courteous replies and indicated they had nothing to add. Two of the lay people asked for a couple of points to be expanded, and expressed particular interest in a few of the principles which were identified. Once no more responses were going to be submitted, I began writing this thesis.

Risks and Limitations

Were there any concerns about this particular research project? I had chosen to keep my field of study quite clearly focused, on one denomination in one geographical area. A

limitation of my research was that I cannot develop principles which will necessarily apply outside of my denomination or geographic area of research, although they might.

I do not believe that my research can lead to guarantees of healthy or difficult team ministry experiences–the relationships are too complex to be predictive.7 However, I believe that through my research, I was able to discern some signposts which can be helpful to team ministers (teams in formation, or teams which are functioning in ministry), and to ecclesiastical authorities.

7 Email correspondence with Dr. Kristine Lund, Waterloo Lutheran Seminary, December 6, 2010.

Chapter Eight Survey Results and Analysis

Overview of the Data Collection

While my research about team ministries was predominantly by interviewing a number of research subjects, I also asked each subject to undertake a brief written survey (see

Appendix C). I hoped that this would provide a fuller picture of team ministry environments.

As I was undertaking this research project, I thought patterns might develop. For example, there might be a connection between how long the clergy were ordained, or how recently they were ordained, and the health of the team ministry environment. Or, there might be a relationship between the size or the financial status of the parish and the health of the team ministry.

In order to explore these questions, I asked everyone whom I interviewed to participate in a brief survey, which I circulated in advance by email. I hoped that people would complete the survey before we met for the interviews. In fact, no one completed the survey in advance, so it was completed at the beginning of each interview. In a few cases, the interview subjects made arrangements to get information to me later, after they consulted with the parish secretary, or retrieved information from an annual report.

I interviewed 13 people from six, sometimes seven, parish environments (see "Difficulties with Data from One Interview," below). All of the people I interviewed were ordained. I refer to them collectively as "ministers," as I interviewed both priests and deacons. All of

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them serve in the Diocese of Nova Scotia and Prince Edward Island or in the Diocese of

Fredericton. All of the interviews took place in late 2013.

As is often the case with qualitative research, I was dealing with a relatively small sample size. In one instance, the interview subject who was recommended by the bishop was no longer serving in the parish, although the interview subject had been there recently enough to be able to provide me with current information. In another case, three ministers were working together in a relatively large parish, but one of the three predominantly looked after a very small parish nearby. So within this team, two ministers gave responses about one congregation; the third minister provided responses about both congregations, large and small.

Difficulties with Data from One Interview

With one research subject, there was some misunderstanding about team ministries. This minister understood the parish ministry to be a "team" ministry, but what was described to me did not align with what I understand a team ministry to be.

In my introductory letter to the research subjects, I wrote, "I understand you are working with at least one colleague who is not a curate [that is, a newly-ordained assistant], in a parish setting." Team ministry has been defined, above:

The overall principle of team ministry is that parish leadership is shared among several individuals, rather than residing in one priest. Ministry is collegial rather than hierarchical. It tends to be the case that ministry roles overlap (Chapter 2).

When speaking with this particular minister, however, a team ministry was not being described. There were other people in the parish working full-time or nearly full-time, but they oversaw a very specific ministry. Other ministries identified as being a "team"

responsibility took relatively little time. As well, this minister seemed to be the sole hub through whom the rest of the parish operated. This minister said, "Essentially, I had pretty much total say," and later added, "I tend to take the view that people like layreaders are actually part of my team." (Note that "layreaders"--a specific ministry of helping during worship or taking prayer services, not people engaged in a variety of ministries-- are part of "my" team.) I believe that this was a traditional parish model, although this minister was very effective in promoting lay ministry within it. However, this minister had genuine insights into team ministry environments, based on previous experience.

This has put me in a dilemma about how to use the information from this interview and survey. In the end, I chose to include the insights into team ministry which were provided by everyone. I included some information about the minister in the survey analysis, but I did not include everything about the parish in the survey analysis. Thus, some survey results total 13; others, 12.

Diocesan Resources

I would have preferred to compare the information of ministers in team ministries with information about those in parish leadership in general throughout the dioceses-- questions like average age, gender, and years of ordination. Unfortunately, I was not able to acquire that information. The information I was seeking is not directly collected by the diocesan offices in the Canadian Maritime provinces. I made several requests for this information between December 2013 and March 2014 from both diocesan offices. I believe the diocesan officials wanted to help, but this was not an important priority for them and these diocesan offices run on relatively lean resources. As some of the

information in diocesan offices contains private information about the clergy in the diocese, I myself was not able to review this information kept in the diocesan offices.

Complexity of the Research

Before I began my research, I thought that I would be able to tell relatively easily if one team was doing well, and if another team was struggling. If this were the case, I could compare a team, or several teams, with the overall information I had, to draw some conclusions. For example, I could compare a struggling team with the parish's financial resources.

It became clear, however, that it was not as simple as categorizing teams as "good" or

"bad." Some teams seemed to have remarkable cohesion, and worked well. For other teams, it was more of an effort to work together. Some teams might struggle in one area, such as communication within the team; for others, the difficulty might be communication within the parish as a whole. Taken together, the data the survey provided was insufficient to make confident conclusions based on the quantitative information about the teams and their parishes and team health. It was also a hindrance not to have a baseline about the dioceses as a whole. There is, however, enough information to draw some apparent inferences, and to indicate areas in which further research in the future will likely be helpful.

Survey Results

Gender and Age

Almost half (5 of 13) of research subjects was female. I did not ask each person's exact

age, but only their approximate age. I averaged respondents' designated age to mid-

decade, so that a person in their 40's was recorded as age 45. The research subjects varied

in age between their 30's to 70's. The average age of the research subjects was 58.07

years of age. The ministers were predominantly older, and some of them were working

beyond the typical retirement date of 65 years of age.

0 30-39 40-49 50-59 60-69 70-79

Figure 1: Approximate Age and Number of Research Subjects

Ordination Dates

Among the interview subjects, the earliest date of ordination was 1981. The most recently

ordained minister was ordained in 2011. They were ordained on average 11.76 years.

These numbers would be influenced by the presence of Non-Stipendiary Ordained

Ministers (N.S.O.M.) in the Diocese of Nova Scotia and Prince Edward Island, a few of

whom were among the research subjects. The N.S.O.M. initiative was not introduced in this diocese until 1992. Two research subjects were ordained in 1998. The average was also affected by one research subject who was ordained substantially earlier than the others.

30 32

20 20 19 18 15 15 13 10 10 8 5 6 5 3 2 0

Year of Ordination as a Deacon

Figure 2: Ordinations

Theological Training

Typically, candidates for ordination in the Anglican Church of Canada earn an M.Div.

(Master of Divinity) before their ordination. Influenced in part by N.S.O.M. clergy in the research study, there was a significant variation in the theological training before ordination among the research subjects.

Only a slight majority (seven of 13) earned a Master of Divinity. One earned a Master of

Theological Studies. One earned a Master of Arts. One research subject earned a Bachelor of Theology. The remaining research subjects had taken diploma programs, certificate programs, and the Education for Ministry course. One took courses without earning a degree. One research subject is working to earn an M.Div. Most of the degrees or theological certificates earned from theological colleges in Ontario or in Eastern Canada.

Degrees Earned Theological Colleges M.Div. 5 Huron College 1 M.T.S. 1 Wycliffe College 2 M.A. 1 Atlantic School of Theology 5 B.Th. 1 McGill 1 Education for Ministry 1 EfM is taught in or near parish 3 Diploma/ Certificate 3 University of Kent 1

Table 1: Theological Studies and Theological Colleges

Number of Parishes/ Chaplaincies Served

I wanted to assess how many parishes (or chaplaincies) in which the interview subjects had served. I thought there might be patterns which emerge from this. For example, someone who has served in a number of parishes might be more flexible; or, ministry habits might become entrenched. The average number of parishes in which the research subjects served was not quite three parishes each. On average, the research subjects served in each place for a period of about four and three quarter years. Notably, there was quite a bit of variation within the research group--some stayed longer, some stayed a much shorter period of time. As at least one research subject was serving in two different ministry environments at the same time, there is an overlap in the number of years served in each place.

1st parish 2nd parish 3rd parish 4th parish 5th parish

Years Served in Ordained Ministry 1 2 3 4 5

6 7

ministers 8 9 10 11 12 13 0 7 14 21 28 35

Figure 3: Number of Parishes Served, Length of Time Served1

Figure 4: Average Length of Time Served in Each Parish, and Overall Among All Ministers

1 Two research subjects' ministries overlapped--they were in more than one parish environment at the same time.

Team Size; Parish Size

Everyone I interviewed served with one or two other ordained ministers. The number of congregations in the parish environments which they served were split between multi- point (as many as six congregations) and parishes with only one congregation. I also observed that there was wide variation in the number of households that were understood to belong to each parish. Different ministers serving the same place often had different recollections about how many households were under their pastoral care. Two ministers reported a variation of over 30% in estimating the size of the same parish. My intuition is that no one was trying to inflate or deflate their figures; some of them simply did not know how many households belonged to their parishes. I observed a similar struggle when I asked the distance in the parish(es) from one end to the other. A few research subjects knew right away; a few had to do a calculation for a moment in their head; a few seemed to make educated guesses.

The average number of households was just over 200 (202). This figure was influenced by including one very small parish. My impression is that the number of households being looked after in a team ministry is larger than most Anglican parishes in the Maritimes. To calculate these numbers, I simply use the numbers which have been provided to me.

Number of Team Members (out of 12) 2 ministers in the team 6 (two ministers in three parishes) 3 ministers in the team 6 (three ministers in two parishes)

Table 2: Number of Team Members

100

Number of Congregations (out of 12) 1 congregation 4 ministers 2 congregations 1 minister2 4 congregations 2 ministers 5 congregations 2 ministers 6 congregations 3 ministers

Table 3: Number of Congregations

Reported approximate number of Number of ministers households in the parish serving in this parish (out of 12) 30 households 1 minister 200 households 2 ministers 290 households 1 minister3 300 households 3 ministers 400 households 1 minister 420 households 1 minister4 450 households 1 minister 600 households 3 ministers

Table 4: Approximate Number of Households in Each Parish, and Clergy

Establishment of Parishes

The year of establishment of the parishes varied significantly. There seemed to be no pattern between the age of the parish and whether or not it was a team ministry environment. The oldest parish was established near 1825; most of them were established later in the nineteenth century or the beginning of the twentieth century. Two of the congregations were built shortly after the Second World War.5

2This minister was one of a team of three, that also looked after a second very small parish. Responses for both parishes are included in Table 4, right hand column. 3 Same parish, different minister, from 400 estimated parishioners, below. 4 Same parish, different minister, from 450 estimated parishioners, below. 5 Year of parish establishment (more than one response per interview): (not provided/ unknown), 1825, 1840, 1843, 1878, 1888, about 1895 (two parishes), 1910, 1952 (two parishes).

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Establishment of Team Ministries

All the team ministries among the research subjects were established relatively recently.

On average, they had been formed for 3.2 years. The year team ministries were established: 2007, 2009, 2010, 2011, 2012.

Parish Size (distance in kilometers)

Parish size varied significantly. Not surprisingly, urban parishes were a smaller geographical size from end to end, compared to rural, multi-point parishes. The distance from one end of the parish to the other end varied from only three kilometers to a maximum distance of 130 kilometers. The average distance overall was just under 52 kilometers (51.9 kilometers) in length.6

It should be noted that the parish boundaries are relatively flexible among Anglican parishes in the Canadian Maritime provinces today. It is no longer usually the norm that belonging to one geographical area means that one tends to attend a particular parish church. It is more likely to be the case that one will attend the nearest parish church in a rural area, than in an urban area.

Parish Income

All of the parish environments in which these research subjects served seem to have income greater than the diocesan average. This was sometimes the result of two or three or even four parishes being combined together. The average income from all sources for the year 2012 (the last year in which that data was available) was $220,000. Income from offering envelopes and Pre-Authorized Remittance (by which offerings are automatically

6 Parish size (in kilometers, from one end to the other): 130, 75, 55, 40, 35, 25, 3.

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deducted from a person's bank account and deposited into the church's bank account)7

varied from a low of about 50% to a high of not quite 70%. The remaining income would

be made up from investments, fundraisers and special fundraising drives.

Total Income Offerings All Sources U1

Parish X2

75000 150000 225000 300000 375000 450000

Figure 5: Graphic of Offering Income and Total Income in the Parishes

7 Not all parishes used P.A.R.

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The same information can be viewed this way:

Parish X18 X2 Y1 Y2 Z1 Z2 Z3 Offerings 150 000 150 000 161 733 161 733 200 000 200 000 200 000 All 250 000 250 000 332 058 332 058 400 000 426 000 400 000 Sources

Parish U1 U2 U3 W1 W2 Offerings 89 761 89 761 89 761 150 000 150 000 All Sources 165 000 165 000 165 000 225 000 225 000 Table 5: Reported Parish Income

Survey Analysis

This survey was brief, but there are a number of results which appear interesting. A larger sample size, or a longitudinal study, could reveal more information which would be beneficial while teams are being established in the future.

Gender and Age

The ordination of woman as priests did not begin in Canada until 1976. Now a substantial number of people ordained are women. It is notable that there was a substantial number of women participating in team ministries. There can certainly be men who are effective at collaboration and communication, and women who are ineffective at collaboration and communication. However, it tends to be the case that women as a whole are more effective at collaborative tasks and at verbal communication.9 This suggests that, other

8 The letter-number sequence at the top of each column refers to the parishes, and the ministers who were interviewed. Obviously, they are not identified. 9 Karima Merchant, "How Men And Women Differ: Gender Differences in Communication Styles, Influence Tactics, and Leadership Styles" (Claremont, U.S.A.: Claremont McKenna College Senior Theses, Paper 513, 2012); http://scholarship.claremont.edu/cmc_theses/513 [accessed June 7, 2014].

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things being equal, women may bring particular skills to operate in team ministry environments.10

As the ministers participating in the research tend to be near or beyond regular retirement age, this suggests that dioceses will need to plan to encourage more vocations at a younger age, to fill team ministry positions. The older one is, the more life experiences one is likely to have, which may be a benefit in ministry.

Ordination Dates

Most of the research subjects were ordained relatively recently. Although one was ordained for 32 years at the time the survey was completed, the average number of years of ordination for the remaining subjects was less than ten years. There are at least two factors which influence these results. First, the N.S.O.M. (Non-Stipendiary Ministry

Program) initiative in the Diocese of Nova Scotia and Prince Edward Island began in

1992. Second, Anglican parishes in the Maritimes pay their clergy on a scale, with costs to the parishes increasing with the number of years of service. Smaller parishes tend to have fewer financial resources, and so are more likely to have ministers who are relatively newly ordained.

A number of dioceses have a "curacy" program, in which newly ordained ministers serve with more experienced ministers. This provides better opportunities for mentoring and for feedback. Due to financial constraints, this program was eliminated in the Diocese of

N.S. and P.E.I. in the 1990's. Given the greater complexity of team ministry

10 For an interesting overview of men and women in ministry together, see Anne Marie Nuechterlein and Celia Allison Hahn. The Male-Female Church Staff: Celebrating the Gifts, Confronting the Challenges (Washington, U.S.A.: Alban Institute, 1990).

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environments, this suggests that there are benefits in providing particular support to newly-ordained team ministry members.

Although it cannot be determined from these research subjects alone, it may be the case that ministers who are newly ordained are more flexible about how they minister. Long- term ministry practices have not yet been established.

Theological Training

For this researcher, there was an unexpected variety of theological education taken among the research subjects. It seems that it would be prudent for diocesan offices to ensure that there is some preparatory work before ministers begin serving in team ministry environments. It would be beneficial for theological colleges to see that team ministry is engaged with during students' theological education.

Number of Parishes/ Chaplaincies Served

Once again these results seem to be influenced by participants in the Non-Stipendiary

Ordained Ministry program, who would normally serve in only one parish (the parish in which their call to ordination has been identified) for their entire ordained ministry. There can be a wide variety of ministry practices among Anglican parishes, even parishes which are relatively close to one another. Serving in more than one parish can expose ministers to different ministries, which could help develop skills. If so, there can be a benefit to ministers in team ministries serving in more than one parish, before being part of a team ministry.

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Team Size/ Parish Size

In the Church of England, team ministries are made up of between three and nine ministers. Bearing this in mind, the research subjects in the Canadian Maritimes belong to relatively small teams, but the population size of the parishes is relatively large for these dioceses. Having two or more geographically-close parishes served by one team also affects the size of the parish, and the number of people who need pastoral care.

One of my classmates when I began my current studies belongs to another Christian denomination which has a strong emphasis on evangelism. Pastors in this denomination are required to keep a lot of records about how many people are converted, how many are baptized, whether the local congregations are growing or diminishing, and so on.

Anglicans, at least in this part of the world, seem to pay relatively little attention to parish statistics, and often seem to have only a modest idea about how well or poorly their parishes are doing. My classmate found this shocking.

Given that there seemed to be some difficulties among the research subjects in providing consistent, prompt information about the size of the parishes, I am not very confident about the reports for parish size. One cannot say with certainty without further information from diocesan offices, but my intuition is that the estimate of parish size seems to be a little generous in some instances. Possibly some research subjects wanted to present the parishes in a positive light.

Larger parishes, of course, have more demands for ministry, and effective, timely communication is likely to be more complex. At the same time, when parishioners know

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and are using their talents and spiritual gifts, more ministry is being carried out. As there are challenges in team ministries to provide effective communication, in administration, and in the coordination and exercise of ministries within and among the congregations, it seems appropriate to develop a better sense of how parishes are doing than is currently the case.

Establishment of Parishes

Anglican parishes in the Maritime provinces began to be established in the eighteenth century, and this process accelerated in the nineteenth century. In the civil province of

Nova Scotia, communities tended to develop first along the coast, because travel over distances and trade was often easier by sea. Some parishes were established in the post- war period of the twentieth century, in the late 1940's and 1950's. Not surprisingly, the establishment of parishes in team ministry environments reflect the wider trends in the dioceses. There does not appear to be any correlation between the age of the parishes and the health of the team ministries.

Establishment of Team Ministries

Team ministries have all been established relatively recently. The longest-serving team ministry among the research subjects was seven years, at the time the surveys were taken.

Team ministries are often formed because the parishes cannot afford to provide the traditional parish model. Team ministries can provide some financial relief, and time for parishes to reassess ministries and to have a renewed emphasis on evangelism. However, as noted elsewhere in this thesis, if parishes become complacent, team ministries are not a long-term solution to decline. Rather, they are one alternative in providing parish

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ministries, and there needs to be continued attention to outreach, evangelism, and discipleship.

Parish Size

The size of parishes--the distance from one border to the border at the opposite end of the parish--may seem large to some readers. However, many parts of the Maritimes are rural, and these distances are not unusual. In the first parish in which I served (which had seven congregations), the church buildings which were farthest from one another were about 75 kilometers apart. The distance between the northwest and southeast borders of the parish were about 95 kilometers apart. I drove about 1000 kilometers a week in parish ministry.

Serving in a parish with large distances might be more difficult than a parish with a smaller geographic size. Some people are uncomfortable driving long distances in poor weather, especially if the roads are poorly maintained. As well, ministers are reimbursed for the distance which they drive while undertaking ministry. If a parish is in financial difficulty, the minister may feel conflicted between not wanting to cause undue financial hardship to the parish, while still providing adequate pastoral and sacramental care. These challenges are not unique to team ministries, but preparation and support of team ministers can help them live with these challenges.

Parish Income

The reports of parish income seem to be on the generous side. I know that several years ago, the average parish income in the Diocese of N.S. and P.E.I. was about $100 000 a year. The parishes in which I currently serve (which are not part of the research) budget an annual income of about $108 000 for stipend, housing, administrative help, travel, and

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a few smaller costs. Besides building costs, these would make up the most significant expenses to the parishes.

I note that the reported offering income is often considerably lower than overall parish income. This suggests that either the parishes have substantial investments from which they can draw interest income, or there is a lot of fund-raising going on, which can be tiring to parishioners, and which can lead to burn-out. Positively, relatively high offerings can help resource creative expressions of ministry. Money is one tool which can help make ministry happen. This is not unique to team ministries either. Having a better view of the financial picture in parishes may be useful for the parishes themselves, and in the allocation of diocesan resources.

Summary of Results

The results of this survey are interesting and invite further research. They provide a snapshot of how the research subjects understand themselves and the parishes in which they serve. There are willing ministers who have received their formal education relatively recently. Parishes in which team ministries function seem to be relatively robust in terms of Anglican households and financial support. Further study and support is evidently needed, particularly as team ministries are a relatively recent innovation in this part of the Anglican world. This survey indicates there are signs of encouragement, but there are also preliminary indications there is lots of work to be done. The interviews themselves provide more interesting information.

Chapter Nine An Overview of the Categories in the Interview Results

After the research interviews were completed and transcribed, clusters of principles emerged from studying the interviews. After corresponding back-and-forth with the interview subjects until the point of saturation, and then corresponding with a group of laity, there were 38 clusters of general principles. The wording of these principles was agreeable to everyone. These 38 principles are sorted into five broad categories about team ministry:

• Dispositions, Theological Perspectives and Traits • Ordination and Team Formation • Parishes • Social and Spiritual Disciplines • Support Beyond the Parish

1. Dispositions, Theological Perspectives and Traits

All team ministers have certain dispositions and traits. These develop throughout our lives, from infancy to adulthood. They are the lens through which we view the world.

These personal characteristics may be helpful or unhelpful in our social relationships.

Some may be useful in any form of parish ministry, but the benefits of particular characteristics (or the difficulties of negative traits) appear to be more acute when working together closely with others in full-time ministry. These dispositions, theological perspectives and traits are addressed in Chapter 10.

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2. Ordination and Team Formation

This is the work of the Church, including the team ministers themselves, in preparation for working together in team environments. These considerations are addressed in

Chapter 11.

3. Parishes

Team ministers serve in their parishes, and the shape, size, histories and habits of the parishioners individually and collectively affect the team ministers. It ought not to be assumed that parishioners understand how a team ministry is supposed to function, or that team ministers are clear about how they are to engage with parishes together. These considerations are addressed in Chapter 12.

4. Social and Spiritual Disciplines

All team members need to practice certain social and spiritual disciplines, such as communication and prayer. These considerations are addressed in Chapter 13.

5. Support Beyond the Parish

In the Anglican expression of Christianity, parishes are not autonomous units, but are cells within the worldwide Body of Christ. There cannot be research about Anglican parish ministry without taking into account resources, or hindrances, beyond the local parish environments. These considerations are addressed in Chapter 14.

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Who is Responsible for the Categories of Team Ministry

Three groups--diocesan offices, the team ministers themselves, and parish lay leadership-- all have a role in these five broad team categories, and need to work together in a coordinated way. A document used in parish ministry in the Diocese of Nova Scotia and

Prince Edward Island begins by outlining the relationship between the ordained ministers and the parishes with the wider Church:

The clergy and the parish will: a) Conform to the doctrine, discipline and worship of the Anglican Church of Canada. b) Uphold the Constitution, Canons and Guidelines of the diocese, as well as the Policies and Procedures authorized by Diocesan Synod and Diocesan Council. c) Follow Episcopal Guidelines set forth by the bishop.

The document continues by emphasizing our common responsibilities toward one another:

The clergy and the parish will endeavour to order their common life in keeping with the Baptismal Covenant as set forth in the Book of Alternative Services, and the Rule of Life as set forth in the Book of Common Prayer.

The document then continues about the common responsibilities within the parish itself:

The clergy and the parish will formalize a covenant of relationship and ministry according to diocesan standards. The clergy and the parish will uphold and support the ministerial gifts of clergy and laity alike, encouraging one another in leadership roles in worship, spiritual development, pastoral care, stewardship and administration.1

However, the degree of responsibility of each group varies among the categories. For example, the wider Church is chiefly responsible for discerning a call to ordination of

1 Episcopal Guidelines for a Healthy Parish Life, Diocese of Nova Scotia and Prince Edward Island, March 2006; 1.1.23; http://www.nspeidiocese.ca/p_p_bishop/1.1.23healthy.pdf [accessed June 25, 2014].

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individuals in the Church. In contrast, the team ministers and the parish(es) themselves are primarily responsible for how they work together.

All of these principles need to be considered by all the stakeholders, during the formation of team ministries, and while supporting team ministries. The following chapters identify these principles.

Chapter Ten Dispositions, Theological Perspectives and Traits

An Introduction to Personal Characteristics

Every individual has a particular temperament and disposition. At the beginning of the research, this author wondered if there was any connection between how team ministries functioned and what the ministers brought into the relationship, including theological perspectives, life skills, communication skills, and so on--what we are "like," emotionally and spiritually. "Dispositions, Theological Perspectives and Traits" are reflections on what personal characteristics individuals bring to a team, both positive and negative. Particular attention is given to the virtues of trust, honesty, and mutual respect.

A description of what we are like is not intended to be a criticism of any individual. They are simply who we are. There are some traits which appear to be beneficial for team ministries, such as a relatively optimistic point of view. Conversely, there are other traits which seem to undermine team ministries, such as the habit of withholding information.

While dispositions, theological perspectives and traits are formed in adults, they are not static, and may evolve through the experience of team ministry.

Diocesan offices have a role to play in discerning or evaluating what potential team ministers are like (this is addressed later in this chapter). However, potential team ministers themselves, and parish lay leadership, bear some responsibility themselves in discerning if these individuals are called to team ministry.1

1 It has not always been appreciated within Anglican Christianity that lay leaders appropriately have a voice in discerning who may be called to ordained leadership in the local parish. A dear friend of the

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Theological Perspectives

Many people identify themselves as "Anglican," yet may have very diverse perspectives.

For example, some Anglicans may worship with a great deal of ritual, with a greater emphasis on the sacraments, use of incense, sung Latin and Greek parts in worship, and so forth. Anglicans attracted to this form of worship are often called "high church." Toward the other end of the spectrum, some Anglicans prefer relatively little ritual, and among them there tends to be a greater emphasis on preaching, scripture, and often relatively less emphasis on the sacraments. These Anglicans are sometimes called "low church." Of course, there are a wide number of Anglicans in the middle of the spectrum. What has united Anglicans in worship historically has been the common use of the liturgical and devotional Book of Common Prayer.2

There is not only a spectrum in the way Anglicans worship which can be observed.

There is also a wide variety of theological perspectives on a number of topics. For example, some Anglicans are more firm on the authority of scripture and its application to everyday life; others less so. There are different theological shades (or a resistance to define too exactly) about the nature of the presence of the Lord during the celebration of

Holy Eucharist or Communion. There are different points of view about many moral issues among Anglican provinces, such as abortion or the blessing of same-gender unions. author's step-father, also ordained in the Diocese of Nova Scotia and Prince Edward Island, used to tell a story of walking back to the rectory (parish housing) with the bishop after a Sunday evening Confirmation service. The bishop informed the rector that the following week he would be serving in another parish. Upon arriving home, the rector told his wife, who then burst into tears. No laity were consulted about the suitability of the rector for the new parish. It is the author's position that it is always appropriate for laity to have some voice in discerning who may be called to serve among them. 2 "High Churchmen," "Low Churchmen," "Common Prayer," The Oxford Dictionary of the Christian Church, F.L. Cross and E.A. Livingstone, editors (Oxford, U.K.: Oxford University Press, second edition, 1974), 647, 839, 320.

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There can be wishes for greater conformity or latitude within the liturgical structure.

These can be characterized as "liberal" or "conservative" theological positions.3

Anglican leaders have tended to resist trying to manage details of local practice or minor differences of belief. Rather, the emphasis has been to emphasize the common elements of belief throughout the whole Christian Church, and to allow latitude in other matters.4

No Anglican province or person has authority over another province, although there tends to be a high degree of influence on each other among the provinces of the communion.

These common bonds have been tested, for example, with changing perspectives about biblical interpretation; or more recently, the ordination or women or the blessing of same- gender unions.

The Archbishop of Canterbury commissioned a report to examine the nature of relationships within the Anglican communion, in view of strained international relationships, arising from different responses about same-gender unions. This commission produced a document called The Windsor Report in 2004. The authors of the

Windsor Report worked hard to articulate the nature of relationships within the Anglican communion. The emphasis among Anglican ecclesiastical provinces is on mutually- respectful relationships, not legal jurisdictions and oversight:

Two sets of interrelated questions have arisen in several provinces of the Communion: whether or not it is legitimate for the church to bless the committed, exclusive and faithful relationships of same sex couples, and whether or not it is appropriate to ordain, and/or consecrate to the episcopate, persons living in a sexual relationship with a partner of the same sex. These matters are highly sensitive and emotionally charged, and come in the wake of various other related

3See, for instance, Ibid., "Liberalism," 821. 4 Book of Common Prayer, Toronto, Canada: Anglican Book Centre, 1962, Article 34, 711.

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debates in the Communion, in relation (for instance) to polygamy and to the remarriage of divorced persons. ... Granted that local churches are often best placed to respond to pastoral needs within their own context and to understand the issues that arise in their particular culture, no part of the church can ignore its life in communion with the rest. What is done in one place can and does affect all. ... Various different but interlocking descriptions of the Anglican Communion exist amongst us. The Lambeth Conference has described the Anglican Communion as a fellowship of churches in communion with the See of Canterbury. ... Communion is, in fact, all about mutual relationships. It is expressed by community, equality, common life, sharing, interdependence, and mutual affection and respect.5

Evidently, one of the characteristics of Anglican Christianity is a relatively inclusive set of theological approaches, but there is also recognition that these different approaches often produce some tension in our common life. Sometimes these differences have been relatively inconsequential. Sometimes there has been disagreement about core topics.

When two or more ordained ministers are serving in different parishes and working with different parishioners, there can be much more tolerance of wildly different views. It is considerably more challenging when ministers are working together. High church-low church matters are certainly a consideration, although it seems that it seems easier for ministers to work within a team with these differences. One research subject identified that different worship styles can be an asset: "In some places I’m aware that some people really appreciate having kind of a variety." One minister self-identified being elsewhere on the liturgical spectrum than one of the parishes in which the minister was serving, and different from another minister in the team:

[One of the parishes] think themselves as very high church and we came here and I’m [different] and that’s my preference, I can do the parts [that is, chant parts of

5 The Lambeth Commission on Communion--The Windsor Report, 2004, Robin Eames, chair; http://www.anglicancommunion.org/windsor2004/section_a/p4.cfm#sthash.NpVbFu27.dpuf; http://www.anglicancommunion.org/windsor2004/section_b/p2.cfm#sthash.pLTTpNmg.dpuf [accessed June 21, 2014].

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the service] but I’d rather [take another approach]. ... [the other minister] prefers the high church scene and mass and the whole nine yards...

It seems to be much harder to balance substantially different theological perspectives.

The reasons for this seem to be complex. At least one of the reasons seems to be that ministers of a very liberal theological persuasion may underestimate that a very conservative minister believes that some theological issues, and how they are taught, can imperil the salvation of parishioners. As well, representatives from both ends of the theological spectrum often believe that the future well-being of the Church depends on others adopting "my" point of view. Several research subjects put it this way:

• they put someone very liberal and also someone who was very evangelical together and it didn’t go well • to some degree maybe you want their theology to be fairly close • know your theology • where I’ve seen it failed is--I mean 'do it my way' or first of all they put one, without even thinking they put someone very liberal and also someone who was very evangelical together and it didn’t go well • [I value that] on the core issues [the other minister and I be] on the same page

Research subjects spoke about the importance of presenting a common perspective, at least publicly, in order for a team to work together well. One said:

We both have to think about every decision we have to make and we have to say am I going to be stepping on [the other minister's] toes? Or…you have to constantly be thinking what would [the other minister] do in this situation; is this going to be okay? Because I don’t want to do anything that would jeopardize the cohesion that we have...

Others spoke about having a "common vision," which can refer to similar theological perspectives, or ideas for the future of the parish(es).

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Bearing all this in mind, as a team is being formed, there needs to be some opportunity for ministers to understand other members' points of view, as well as their own. This process likely needs to be facilitated with external support. One way this could take place is through mediated conversations. These ministers need to be free to articulate their own theological perspectives without fear of being judged. There needs to be an environment so ministers do not feel under pressure to withhold views, or to name views which are not quite their own, in order to get a parish appointment. One practical recommendation from this research is that ministers with radically different theological perspectives should likely not be "matched" with one another.

It is not necessary for team ministers to have exactly the same theological outlook or style of ritual, however. (See chapter 5, Occupational Psychology, for the benefits of having moderately different points of view within a team.) One research subject joked: "What traits that would be disastrous for a team ministry relationship? Would it be someone who is exactly the same as me?"

Non-Stipendiary Ordained Ministers and Managing Different Perspectives

The presence of Non-Stipendiary Ordained Ministers (N.S.O.M.) in the Diocese of Nova

Scotia and Prince Edward Island needs special consideration when matching potential team ministers. N.S.O.M. normally remain in the same parish throughout their ministries.

Stipendiary clergy come and go. These parish environments require special considerations on both sides. Some interview subjects recognized that there is a special

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relationship with an ordained minister who serves in a parish in which they previously served as laity: "[The other minister] has lived in the community, and knows people."

One criterion for an N.S.O.M. is a capacity to work flexibly with others. Ministers considering coming to a parish or a group of parishes need to have reasonable confidence that they can work reasonably well with the N.S.O.M.

There is some recognition within this diocese that N.S.O.M. clergy need to have skills in how they work with other clergy. In a report presented to Diocesan Council (Diocese of

Nova Scotia and Prince Edward Island) on June 15, 2013, they authors stated that

N.S.O.M. need to have "good public relations skills when working with clergy, parishioners, and general public to ensure a professional and caring atmosphere."6

There is currently no provision in the Diocese of Nova Scotia and Prince Edward Island to evaluate the suitability of a particular match between a stipendiary minister and an

N.S.O.M. Non-Stipendiary clergy are not allowed to participate in the appointment process by requirements in diocesan Canon 25, and the only information provided to prospective applicants of the parish is whether the N.S.O.M. is a deacon or a priest, time of ordination, and a brief summary of their current duties.7 This may be a reaction against laity having little or no roles in parish appointments in the past. However, the absence of direct communication around the appointment process is likely to produce mismatched ministers sooner or later. One minister remarked that a team minister needs to be "willing

6 This report was not widely published, but is available by request through the diocesan office ([email protected]). 7 See Parish Profile information and diocesan Canon 25: http://www.nspeidiocese.ca/canons/Canon%2025.pdf [accessed June 22, 2014].

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to work with N.S.O.M." While not very much was said directly about Non-Stipendiary

Ordained Ministers and team ministers, there were certainly opinions about the process of appointments, which are addressed in Chapter 11.

An Overview of Positive Traits: Some General Considerations

Church consultant Roy Oswald writes this about the importance of staff diversity and getting along:

Our research with the Myers-Briggs Type Indicator indicates that congregations are best served when the multiple staff includes different types. The more diverse the staff, the greater its ability to minister to a diverse congregation. But this requirement for diversity makes multiple staff functioning more complicated: the more diverse the staff, the harder it is to understand and support one another’s ministries. Lay leaders are generally completely baffled by the inability of ordained people to work collegially. “If our religious leaders aren’t able to get along, what hope is there for this world?” they may wonder. Lay leaders could help enormously by seeing to it that there is money in the budget for regular consultative help for the staff. This help is not needed only when tensions arise. Multiple staffs need to be meeting regularly with an outside consultant to keep lines of communication open and difficulties surfaced. When the multiple staff is having fun working well together, this graceful colleagueship becomes contagious throughout the Corporate Church. Lay people want to get on board and enjoy the camaraderie. ... In addition to learning to manage a multiple staff, clergy making the transition to head of staff need to hone their administrative skills. These clergy are becoming chief executive officers of substantive operations. Yet I would emphasize leadership skills over management skills.8

To be a team member one has to be, first of all, called to leadership--to be willing to work with parishioners, someone who motivates others appropriately, and someone who cares while achieving the purposes for which a parish is formed (see Appendix A). But it is a certain kind of leader who is needed for a team minister: Someone who genuinely wants

8 Roy M. Oswald, "How To Minister Effectively in Family, Pastoral, Program, and Corporate- Sized Churches," Enrichment Journal (Springfield, U.S.A.: The General Council of the Assemblies of God, 2014) 9-10; http://enrichmentjournal.ag.org/200702/200702_000_various_size.cfm [accessed July 5, 2014].

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to work with others, is happy for the team as a whole to get the credit rather than an individual (see Chapter 5), has healthy self-esteem and appropriate self-differentiation, and who can express his or her own needs and interests while remaining flexible, are some of the qualities of someone called to collegial leadership. These sorts of general traits were expressed in comments like:

• really listens to me and respects my opinion and is willing to work with me and in a highly cooperative level is another important quality • my expectation is rightly or wrongly if you are ordained as a priest then I don’t question that in any way shape or form, that to me signifies that you have a level of competency that we simply work on • [the other minister] and I respect each other’s ministry... and that I think is central • there’s no ego • someone who is not uptight • flexible A number of the research subjects were clearly appreciative of their colleagues in ministry, with comments like these:

• [the other minister's] very... pastoral way • [the other minister is] really good for giving feedback and guidance • and [the other minister] is absolutely fantastic with children

Either men or women can be called into team ministry, but as women often have greater collaborative and cooperative skills, it may be an asset for one of the team ministers to be female. (See Chapter 8, "Gender and Age" section.) One research subject wishes for a

"woman, or [to] have gender equality." There can be challenges about having a mixed- gender team, though. There needs to be attention that the environment remain professional. As well, sometimes parishioners may tend to gravitate by default toward the male minister. Karen Johnson, writing about men and women in ministry, remarks,

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"There are times when a woman may be accepted by team members and still struggle with acceptance as a woman in leadership from the people she leads and ministers to."9

As well as differences in gender, there are changes as we age. We may acquire wisdom but lose energy. One research subject remarked, "[I do] not have the stamina of a younger person."

Parish team ministers not only work with one another, but with parishioners, and there needs to be healthy relationships between the leadership and parishioners. Further, team ministers live in a wider civil community and can have a positive influence on it. One research subject spoke this way about cultivating relationships among the ministers, parish and wider community:

[A key parish group] meets every month, five weeks or so to... discuss and to come to some sort of agreement as to what can we do as a whole group to try and build up the community; [and] to try and build each other up...

Another important trait for a team member which was identified was someone who has an intuitive understanding of the local church and how to work with people. The relationships within the ministers themselves was sometimes seen as a model within the parish(es) as a whole. One research subject remarked, "The ministers need to model how we all contribute to building up the Church, the Body of Christ." (See Appendix G for a fuller list of the positive traits which were specifically named by the research subjects.)

9 Karen Johnson, "Men and Women Serving Together on Teams," https://www.agts.edu/faculty/faculty_publications/gill/gill%20resources/Johnson,%20K%20- %20Wmn%20&%20Men%20on%20Teams.pdf [accessed August 23, 2014], 7.

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Emotional Intelligence

Every minister needs a degree of "people skills" in order to function well. It is better for these skills to be relatively broad and highly developed when working together closely with others in full-time ministry.

The study of "emotional intelligence," also called "social intelligence," is a fairly recent focus in the field of psychology. "Social intelligence" was talked about by American psychologist Edward Thorndike in the 1920's. David Wechsler, a key figure in the 1940's in developing modern Intelligence Quotient (I.Q.) testing, argued that "non-intellective aspects of general intelligence" be considered to get a holistic picture of an individual.

However, it was not until the 1980's, that emotional intelligence was studied more broadly in the field of psychology. Dr. Howard Gardner, a psychologist at the Harvard School for

Education, was a pioneer in this research.10

Emotional intelligence is a phrase to describe our capacity to be aware of, and respond appropriately to, the presence of emotions. Drawing on research by Howard Gardner, Dr.

Peter Salovey, a Yale psychologist, identified five main domains of emotional intelligence:

1. Knowing One's Emotions: Self-awareness--recognizing a feeling as it happens-- is the keystone of emotional intelligence... The ability to monitor feelings from moment to moment is crucial to psychological insight and self-understanding. An inability to notice our true feelings leave us at their mercy. ... 2. Managing Emotions: Handling feelings so they are appropriate is an ability that builds on self-awareness. ... People who are poor in this ability are constantly battling feelings of distress, while those who [excel] in it can bounce back far more quickly from life's setbacks and upsets.

10 Steven J. Stein and Howard E. Book (The EQ edge: Emotional Intelligence and Your Success, Toronto, Canada: Stoddard Publishing Co. Ltd., 2000), 15.

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3. Motivating Oneself: ... Marshaling emotions in the service of a goal is essential for paying attention, for self-motivation and mastery, and for creativity. Emotional self-control--delaying gratification and stifling impulses--underlies accomplishment of every sort. ... 4. Recognizing Emotions in Others: Empathy, another ability that builds on emotional self-awareness, is the fundamental "people skill. ..." People who are empathetic are more attuned to the subtle social signals that indicate what others need or want. This makes them better at callings such as the caring professions, teaching, sales, and management. 5. Handling Relationships: The art of relationships is, in large part, skill in managing emotions in others.11

All of us have a degree of capacity to know our own emotions, and to discern emotions in others. However, some people have a greater degree of emotional intelligence than others. Examples of someone judged to have relatively low emotional intelligence would be someone who is unaware they are getting upset in a social situation, who is unable to control his or her temper, or who does not care about the feelings of others or responds inappropriately to the feelings which are evident (such as, "you're upset; don't be stupid").

What were identified as positive traits for ministers, among the research subjects?

Evidently, ideal traits for a team minister seem to be someone with a high emotional intelligence, with a seemingly natural ability for collegial leadership. A team is much more likely to work well when all the team members have a relatively high degree of emotional intelligence. A number of emotionally intelligent skills were named during the interviews. Research subjects wanted another team minister who was:

• an open, honest communicator • heart: that's what counts • someone who is not uptight • who can lead well and who is able to be assertive and loving at the same time

11 Daniel Goleman, Emotional Intelligence: Why It Can Matter More Than IQ (New York, U.S.A.: Bantam Books, 1995), 43.

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• [able to] have compassion • flexible • provides latitude • inclusive, welcoming, compassionate • sense of who they are, where we should be • honest, genuine, trusted, and not aloof • not lazy, someone who has a sense of humor, someone who puts people's heart and soul first, and has a really good prayer life. Understands their, our absolute total dependence on the Lord

Collegial relationships, understandably, are a priority:

• [I want] the priest who is sincerely willing to work with me • [someone] willing to really hear me out and work with me in partnership • instead of expecting me to sort of just fold and do whatever I’m told which would be very stressful and not be very fun • really listens to me and respects my opinion and is willing to work with me and in a highly cooperative level is another important quality • able to work together, but not be the same • that they enjoy their work. Have pleasure. They respect me. Is educated. Give me an opportunity to come back and say. I would say, got to be a listener. Truthfulness. Forthrightness. And essentially, challenge sometimes. A sense of humor; even a little silly sometimes. Of course they would be ordained, called and voted, so we'd have common ground right there • [the other minister] will ask; [it is] a collaborative process; no egos

It is evident what kinds of traits were identified as desirable for team ministers among the research subjects. Given this information, it would be helpful for there to be an opportunity for assessment to what degree the prospective ministers have suitable traits for serving together in a parish environment. Of course the ministers themselves need to be willing participants in this process. One research subject said simply, "I knew the churches, so I applied." This discernment process can be facilitated by the wider Church.

The research subjects themselves recognized that someone external to the parish can be helpful in these matters. One subject remarked, "It’s great to have somebody from the

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diocese who’s kind of a middle man… who doesn’t have anything at stake, to help with this process."

One instrument which may be helpful in this process is the BarOn Emotional Quotient

Inventory (EQ-i). Developed by Israeli psychologist Dr. Reuven Bar-On through the

1980's and early '90's, his work was presented to a key American Psychological

Association meeting in 1996, and was well-received. The BarOn EQ-i is made up of 133 questions. Participants respond on a scale ("not true of me" to "true of me") to each of the questions. There are a number of nuances built into the EQ-i. EQ-1 is administered and interpreted by someone with appropriate psychological training. Like I.Q., results range above or below 100.12 The EQ-i cannot guarantee the success of a team, but may be a useful tool during the period of discernment before deployment.

Emotional intelligence is not static. Our "EQ" can develop. This can happen spontaneously--particularly during the development of children. Coaching and constructive feedback can be very helpful. In some circumstances, psychotherapy has helped countless people.13 There is a genetic component to who we are, as well our being affected by social experiences. Nonetheless, there is a broad consensus that "temperament is not destiny," and our emotional intelligence can develop.14 This was recognized by at least one interview subject, who commented that "some [emotional development] can be learned." (See also chapter 5, sub-section "Competencies," and Chapter 12.)

12 Steven J. Stein and Howard E. Book The EQ edge: Emotional Intelligence and Your Success, 4, 23. 13 Daniel Goleman, Emotional Intelligence: Why It Can Matter More Than IQ, 208. 14 Ibid., 215.

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People with relatively low emotional intelligence can learn new social skills, but they need to be motivated to learn and to maintain these new skills. Support and loving, constructive, forthright feedback in this process can be provided to team ministers, and the ministers can offer the same with one another. However, with a minister with significant difficulties in this area, it may be more appropriate for them to work in another ministry environment.

When team members are in good emotional health, they are more likely to be able to get along well with others. In contrast, troubled people are more likely to have trouble in their social relationships. A counselor remarked: "Compatibility is dependent on the degree to which people are emotionally healthy."15

Myers-Briggs Type Indicator

The BarOn Emotional Quotient Inventory is one tool which can be used to help assess the emotional intelligence of a potential team minister. However, it is wise not to depend on a single assessment tool for something as complex as a person's temperament.

Another assessment tool is the Myers-Briggs Type Indicator (M.B.T.I.). Pioneering psychiatrist Dr. Carl Gustav Jung proposed a way of classifying different personalities, in his book Psychological Types, published in 1921. Psychologists Katharine Cook Briggs and Isabel Briggs Myers created the M.B.T.I., drawing heavily on Jung's earlier theory.

The Myers-Briggs Type Indicator identifies each person who takes the assessment somewhere on a spectrum in four categories: Extroversion (E) and Introversion(I),

15 The Rev. Dr. Jody Clarke, professor and priest, Atlantic School of Theology, email correspondence with the author, July 23, 2014.

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Sensing (S) and Intuition (N), Thinking (T) and Feeling (F), and Judging (J) and

Perception (P). For example, a "J" personality type would likely want to wrap up a meeting in a timely manner; a "P" personality type would want to be sure that all the angles had been appropriately considered. This assessment, then, groups people into one of 16 general personality types -- ESTJ, ISTJ, and so on.16 The Myers-Briggs Type

Indicator is a popular tool for assessing people's temperament.

The M.B.T.I. is descriptive--there is no "wrong" personality type for team ministry. Each personality type has its strengths and weaknesses. However, one minister with a certain personality type, and a second minister with a very different personality type, are somewhat more likely to have some challenges in their working relationship.

It is also important to recognize the range in each category among the four spectrums. It is more difficult to predict behavior of people near the center of a spectrum. Someone who is on the polar end of one the spectrums, and someone who is near the opposite end of the same spectrum, are also likely to have challenges in their working relationship, even if their other attributes are similar.

One way this assessment could be carried out, practically speaking, would be to help identify a potential team leader first, and then give thought to who else might make up the

16Jung's Theory of Psychological Types and the MBTI® Instrument," Center for Applications of Psychological Type, Gainesville, U.S.A., 2014; http://www.capt.org/mbti-assessment/mbti-overview.htm [accessed July 23, 2014].

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team. A second, third or fourth team member could be assessed in comparison with the first team member, as well as their relationships with one another.17

Laughter

While transcribing one of the interviews, it was noticeable how much one of the ministers laughed. There was laughter during other interviews. It did not seem to be simply giddiness or nervousness. As some talked about their ministry and about the other minister(s), the conversation was warm. The presence of happiness is one of the characteristics of an emotionally intelligent person:

Happiness combines self-satisfaction, general contentment and the ability to enjoy life. Happy people often feel good and at ease in both work and leisure... Happiness is associated with a general feeling of cheerfulness and enthusiasm. It is a by-product and/ or barometric indicator of your overall degree of emotional intelligence and emotional functioning.18

One interview subject looked for the following traits in a colleague: "That they enjoy their work. Have pleasure. ... A sense of humor; even a little silly sometimes." This author's intuition is that the ability to laugh sincerely, openly and warmly, can be an asset to the ministry relationship. This is consistent with findings in Occupational Psychology (see chapter 5).

17 Email correspondence with Dr. Charles Hayes, psychologist, July 22, 2014. 18 Steven J. Stein and Howard E. Book, The EQ Edge: Emotional Intelligence and Your Success, 197.

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Trust, Honesty, and Mutual Respect

Trust

Trust, honesty and mutual respect are all key values in a team ministry. A number of research subjects identified that trust is essential within a team.19 Several research subjects put it this way:

• we trust each other; we like each other. We may not understand each other as friends would but as a working relationship…we have one of the best relationships I’ve seen in team ministry. And I’m very supported by the fact that we’re in this together • took a lot of trust • trust can develop over time and our tendency is to kind of rush the process • trust is a key kind of element for it to be a good relationship • trust is key

There needs to be a large degree of trust to begin working together in the first place. Trust tends to develop over time, and team members may end up caring for one another deeply.

Even if the relationship is not that deep, while team members are not likely to become buddies, they can have a robust, healthy working relationship. In Leading the Team-

Based Church, George Cladis writes about the need for trust in teams: "Relationships cannot grow where there is no trust. We need to feel safe and secure with people and in our environment."20

Trust can also erode; this can be devastating for the team ministry relationship. This is particularly true in the area of communication (see Chapters 12 and 13). Trust can diminish when there is a lack of timely communication, or miscommunication. This can be challenging, because parishes are complex, overlapping networks, and people have a

19 This is consistent with research in Occupational Psychology, Chapter 5. 20 George Cladis, Leading the Team-Based Church (San Francisco, U.S.A.: Jossey-Bass -- a Wiley Imprint, 1999), 107.

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variety of interests (a choir member may also belong to the chancel guild) and priorities.

The sheer volume of communication to be managed can be daunting. An occasional failure to communicate, or miscommunication, is inevitable, but needs to be rare and addressed promptly for trust to be maintained. One research subject put it this way:

We both set up those boundaries [not to be triangulated] really early, and we made mistakes really early and we learned from them... [the other minister] knows, I know; and the parishioners know that. We made that very clear in the beginning. Once in a while it will slip through the cracks, something will get missed, and one of us will look bad. We try to apologize to each other; give each other -- we try not to do that to each other, because it can be embarrassing. ... I'm a worse offender than [the other minister, and I'll admit it. I often get too many things in my head, and forget to tell [the other minister] stuff. [The other minister is] really gracious."

Trust is also diminished when ethical corners are seen to be cut. One research subject indicated that it would not be possible to work with a team minister who is "somebody who would speak to a parishioner about me in a disparaging way."

Honesty

Honesty is another vital quality to have a healthy team. There is a distinction to be made between secrecy and privacy. Secrets can be manipulative, like withholding information to someone else, or like a father telling a child, "Don't tell your mother what I've done."

In contrast, it is appropriate for there to be reasonable boundaries in ministers' and parishioners' private lives. There should be no secrets held from other team members, although appropriate privacy is to be respected.

Not all matters have to be shared within the team, as that can be overwhelming. Team members need to learn what needs to be shared. One research subject put it this way: "I just sort of let [the other minister] know what I’m doing, [the other minister] knows what

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I’m doing but if it was anything different then or something unusual that occurred I would let him know." In other words, there was general communication, but the research subject knew when something "different" or "unusual" occurred, which needed to be shared with the other minister.

Confidentiality is to be held within the team, not by individuals.21 One research subject said, "You need confidentiality. Your personal life, your ministry--I tell you, they overlap." Another said bluntly, "information is not hidden from other team members."

There are two reasons for confidentiality within the team. First, there may be pastoral matters which need to be shared (a parishioner may be struggling with an addiction); second, withheld communication diminishes trust. Burdens are lighter when they are shared.

Honesty is not only for difficult topics. Several research subjects shared that one of the benefits of being in a team is to be able to share ideas, successes and joys:

• it is great not to have the weight of the church rest on your shoulders alone • I can share the burden with [the other minister] in a way that I couldn’t share with a lay person no matter how involved in the church, he or she was. The fact that [the other minister] is a stipendiary, ordained, minister makes all the difference in the world • we can vent with each other • great benefit is that we have someone to bounce stuff off of all the time

21 Janet Marshall, a consultant with the organization Potentials East, works with churches in times of transition of difficulty. She currently works predominantly in the Diocese of Montreal, although she has worked in the Diocese of Nova Scotia and Prince Edward Island. Janet Marshall believes it is fundamental in a team ministry that confidentiality is to be held within the team.

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Mutual Respect

Mutual respect is another ingredient which is essential for a healthy team ministry relationship. Respect develops from an appropriate sense of one's own limitations, and a humble, genuine appreciation of the other minister's gifts and abilities. In a healthy team ministry relationship, like trust, respect tends to deepen over time.

• [the other minister] and I have been a team, and we've been intentional about being a team in every way • decided together that neither one would be in charge • if one of us was opposed to something we would not do it. We made that agreement in the beginning • [the other minister] had convinced me that this would actually really work that the rotation would be extremely positive and it would actually mean that we’re equal and so we ran with this notion of being equal in the task [note, "equal in the task"] • so if I can’t do a particular event I know [the other minister] will step in and if [the other minister] can’t do a particular event I will step in • we are different, and] we both bring different gifts • [the other minister] and I respect each other’s ministry so much that and that I think is central • my expectation is rightly or wrongly if you are ordained as a priest then I don’t question that in any way shape or form, that to me signifies that you have a level of competency that we simply work on • and so it just seemed that those were the best fits for our personalities and it’s been absolutely wonderful because it’s not that we’re not engaged in each other’s churches we have to get together once a week and talk about what’s going on in the other churches and how our vestry meetings, everything’s shared between each other and a decision doesn’t get made without absolutely knowing what the other person would say. And because we spent so much time with each other we can pretty much predict what the other has

Negative Traits

It appears that team members are willing to work with many different kinds of people. A number of research subjects also recognized that nobody is perfect, and that mistakes will

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sometimes happen. One research subject remarked ruefully, "there has not been a clear- enough definition of relief and clarity."

Some traits may make team ministry more difficult. For example, one research subject remarked it would be difficult to work with someone who "doesn't want to consult."

Although some people are easier to work with than others, there are a few qualities which are recognized to be impossible to have in a team minister: Someone who is grossly incompetent, is absolutely insensitive to people, or who is untrustworthy, or who routinely engages in unethical behavior, such as lying, cheating or stealing, cannot work in a team ministry. The research subjects identified negative traits like these:

• someone who was very dogmatic and had to have it his or her way that sort of person would be difficult to work with. Inflexibility • Pharisaical... where maybe liturgy or religiosity was more important than worship" • prima donnas. People who just don't love the people • someone rigid. I'm fairly rigid in the sense that I like to know what's going to happen. That's where my insecurity will rise, when I don't know what's going to happen • if I thought if I felt they were dishonest with me, or not confidential with me, and probably some of the biggest mess-ups I've done with [the other minister] is when I haven't been completely confidential, and [the other minister] hasn't called me to task for that. And I know it's wrong • inflexible and untrustworthy • impatient; single-minded • they’d want everything their own way... no compromise with them • where I’ve seen it failed is--I mean, “do it my way' • somebody who isn’t interested in working with somebody else • somebody who would speak to a parishioner about me in a disparaging way • professionally incompetent • a subversive person • someone who contributes to triangulation • inflexible • dictatorial • not a good listener

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• not have a pastoral sense

(See Appendix G for a fuller list of the negative traits which were specifically named by the research subjects.) The research subjects were participating in these ministries by choice. At least some would be prepared to end their participation in the team if people were clearly unsuited to each other. For example, one research subject said, "If it’s a healthy relationship then it’s uplifting. If it was negative I’d be out of here in a month."

Conclusion

We all have distinct temperaments and dispositions. The research for this thesis helps identify which traits are likely to contribute to the team ministry in a healthy way, and what is likely to be experienced as unhealthy. There may be special considerations which may need to be made, such as the ministry of non-stipendiary clergy within a parish, who already have parish relationships before the stipendiary minister(s) come to the parish.

These matters are best considered while a team ministry is being formed.

Chapter Eleven Ordination and Team Formation

An Overview of the Anglican Ordination Process

To understand this research, it is helpful for the process of ordination in the Anglican

Church to be clear. As well, before writing about how team ministries might best be formed, it is important to understand the process of ordination and parish placement.

Within the community of the Church, there are people who are recognized to have a particular calling by God to exercise particular leadership roles in the Church--"ordained" ministers--in contrast to lay ministers. The author of Ephesians 4: 11-13 writes about different spheres of responsibility within the Church, as well as our common ministry:

The gifts he gave were that some would be apostles, some prophets, some evangelists, some pastors and teachers, to equip the saints for the work of ministry, for building up the body of Christ, until all of us come to the unity of the faith and of the knowledge of the Son of God, to maturity, to the measure of the full stature of Christ.

The ordained ministers have a number of responsibilities, including teaching and the reading of scripture, and being an example to others (I Timothy 4: 12-14):

Let no one despise your youth, but set the believers an example in speech and conduct, in love, in faith, in purity. Until I arrive, give attention to the public reading of scripture, to exhorting, to teaching. Do not neglect the gift that is in you, which was given to you through prophecy with the laying on of hands by the council of elders.

Pastoral care (I Peter 5: 2-4):

... tend the flock of God that is in your charge, exercising the oversight, not under compulsion but willingly, as God would have you do it—not for sordid gain but eagerly. Do not lord it over those in your charge, but be examples to the flock. And when the chief shepherd appears, you will win the crown of glory that never fades away.

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Care for those in need (Acts 6: 1-6):

Now during those days, when the disciples were increasing in number, the Hellenists complained against the Hebrews because their widows were being neglected in the daily distribution of food. And the twelve called together the whole community of the disciples and said, ‘It is not right that we should neglect the word of God in order to wait at tables. Therefore, friends, select from among yourselves seven men of good standing, full of the Spirit and of wisdom, whom we may appoint to this task, while we, for our part, will devote ourselves to prayer and to serving the word.’ What they said pleased the whole community, and they chose Stephen, a man full of faith and the Holy Spirit, together with Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolaus, a proselyte of Antioch. They had these men stand before the apostles, who prayed and laid their hands on them.

Evangelism (Romans 10: 14):

But how are they to call on one in whom they have not believed? And how are they to believe in one of whom they have never heard? And how are they to hear without someone to proclaim him?

Rites such as baptism (Acts 19: 4-5) and celebration of the Lord's Supper (I Corinthians 11: 23-25):

Paul said, ‘John baptized with the baptism of repentance, telling the people to believe in the one who was to come after him, that is, in Jesus.’ On hearing this, they were baptized in the name of the Lord Jesus.

For I received from the Lord what I also handed on to you, that the Lord Jesus on the night when he was betrayed took a loaf of bread, and when he had given thanks, he broke it and said, ‘This is my body that is for you. Do this in remembrance of me.’ In the same way he took the cup also, after supper, saying, ‘This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.’

(This passage in Corinthians about Communion may be addressed to the entire community, but we can observe that what Paul has received as a leader, he passes on, presumably for other leaders to carry on this tradition from Christ himself. Verse 23: "For what I received from the Lord I handed on to you.") A number of other leadership roles are included in verses such as I Corinthians 12, Romans 12: 6-8, and I Timothy 3: 1-13.

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Certainly there was a period of development in the early Church, but the orders of ordained ministry in the early and medieval western Church, and in the eastern Orthodox tradition, came to be bishops, priests, and deacons. Ignatius of Antioch, a bishop of present-day Syria who was martyred about the year 107, wrote about the three "orders" of ordained ministers:

They "have been appointed according to the mind of Jesus Christ, which (clergy) He has established in security, after His own will, and by His Holy Spirit." (Ign. Phil. sal.; also Eph. 3:6; Phil. 4.)1

During and following the sixteenth century Reformation, a number of local churches dispensed with these distinctions among the ordained ministers, but the Anglican Church maintained this practice. The traditional Anglican ordinal begins this way:

It is evident unto all... diligently reading holy Scripture and the ancient Authors, that from the Apostles' time there have been these Orders of Ministers in Christ's Church: Bishops, Priests, and Deacons.2

Newer Anglican commentaries about ordination recognize that the shape of ministry in the early Church was not as clear-cut as the Anglican Reformation authors seem to have supposed. The Preface to the Ordination Rites in the newer Canadian Anglican service book reads this way:

The Holy Scriptures and the ancient Christian writers make it clear that from the apostles' time there have been different ministries within the Church. In particular, since the time of the New Testament, three distinct orders of ordained ministers have been characteristic of Christ's holy catholic Church. First, there is the order of bishops who carry on the apostolic work of leading, supervising, and uniting the Church. Secondly, associated with them are the presbyters, or ordained elders, in subsequent times generally known as priests. Together with the bishops, they take part in the governance of the Church, in the carrying out of its missionary and

1 Quoted by John S. Romanides in "The Ecclesiology of St. Ignatius of Antioch,"; http://www.romanity.org/htm/rom.11.en.the_ecclesiology_of_st._ignatius_of_antioch.01.htm#s5 [accessed June 27, 2014]. 2 Book of Common Prayer (Toronto, Canada: Anglican Book Centre, 1962), 637.

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pastoral work, and in the preaching of the word of God and the administration of his holy sacraments. Thirdly, there are deacons who, in addition to assisting bishops and priests in all this work, have a special responsibility to minister in Christ's name to the poor, the sick, the suffering, and the helpless.3

(See chapters 3 and 4, and Appendix F, for more information about different kinds of ordained ministers in the Anglican Church.)

While a bishop may ordain anyone he or she chooses as a deacon or a priest, in practice,

Anglican bishops depend on others to help test a person's call, to discern whether an individual is called by God to serve in a form of lay ministry, as a deacon, or as a priest.

During the ordination service, this is expressed liturgically in the section called "The

Presentation," during which others commend the candidate(s) for ordination.4

This process of discernment now typically includes theological education; practicing different ministries in parishes or places such as hospital chaplaincies or relief agencies; psychological evaluations; and feedback and evaluations from parish clergy and others.

To provide greater consistency, the Anglican communion of churches has an agreed-upon list of competencies for ordination.5 The Anglican Church of Canada also has a list of competencies which are to be fulfilled before ordination.6

Normally, every Anglican parish has at least one priest (also called a vicar or a rector)

3 The Book of Alternative Services (Toronto, Canada: Anglican Book Centre, 1985), 631. 4 Ibid., 634, Book of Common Prayer, 638. 5 Theological Education For The Anglican Communion (Priests And Transitional Deacons Target Group); http://www.anglicancommunion.org/ministry/theological/teac/grids/PriestsGrid110406.pdf [accessed June 27, 2014]. 6 For the House of Bishops guidelines, please refer to: http://www.nspeidiocese.ca/documents/OrdinationPrerequisits.pdf [accessed June 27, 2014]. See also " Competencies for Ordination to the Priesthood in the Anglican Church of Canada," http://www.anglican.ca/faith/ministry/education/competencies-priesthood/ [accessed June 27, 2014].

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responsible for ministry. The priest is usually supported financially, in whole or in part, by parishioners. In the Anglican Church in the Maritime provinces, most priests work full-time until their retirement, although some part-time ministry positions are developing.

In the Canadian Maritimes, Anglican deacons may be supported by the Church, or may be financially self-supporting.

Most rectors earn a three-year Master of Divinity degree in theological education in preparation for ordination. Before the research began, I had anticipated that most ministers in this research project would have Master of Divinity degrees. It was somewhat surprising to learn that among the team ministers whom I interviewed, only a bare majority of them had earned an M.Div. (see Chapter 8).

How Are Team Ministries Formed?

In the Canadian Maritime provinces, Anglican parishes were formed gradually, beginning in urban centers in the eighteenth and nineteenth centuries and spreading to rural areas.

Parishes were formed predominantly at or near the sea coast, which at that time was an easier way to travel. However, as the rural population has declined in the Maritime provinces, and as there has been a cultural shift away from regular Church attendance, many rural parishes have experienced a decline in active parish affiliation, and this has put financial pressure on many parishes.7

When team ministries are being formed, leaders present important theological principles of working together, empowering, and the importance of mission. For example, the Rev.

7 Brian Clarke and Stuart MacDonald, "Working Paper -- Anglican Church of Canada Statistics, Version 2.0," December 21, 2010; http://individual.utoronto.ca/clarkemacdonald/clarkemacdonald/Welcome_files/anglicanchurch.pdf [accessed June 28, 2014].

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George Cladis, an American Presbyterian minister, views "team ministry" as flowing from

Christians' doctrine of the Holy Trinity:

A perichoretic image of the Trinity is that of the three persons of God in constant movement in a circle that implies intimacy, equality, unity yet distinction, and love. ... [Author] Letty Russell... develops a theology and ecclesiology based on the round table of God. Distinctions between clergy and laity that have reinforced the centuries-old hierarchy need to be eliminated. ... The post-modern era, however, calls for new leadership structures and the New Testament provides better examples of leadership than empire leading and maintaining.8

In practice, however, most team ministries seem to be formed because individual parishes have trouble carrying out all their ministries, including providing full-time financial support for the rector. As one research subject remarked, most team ministries developed

"out of expediency." Another research subject spoke about the process of the team ministry starting this way:

There was financial strain on a number of parishes and so they had decided at the instigation of [an external resource person] that they should all work together instead of looking for an individual priest and just kind of squeezing by, possibly even having to go to three-quarter time. And so the other churches came together.

General Steps for Parish Appointments

The Diocese of Nova Scotia and Prince Edward Island follows these general steps to fill a parish vacancy with a rector:

1. The resignation of the previous incumbent is announced; 2. A parish meeting is called to undertake "visioning," and to elect a Parochial Committee to represent the interests of the parish, advising the bishop in the purpose of finding a new rector. This meeting is chaired by the territorial archdeacon; 3. The Parochial Committee prepares a document which extensively describes the parish, and applicants for the position are invited to contact the diocesan office;

8 George Cladis, Leading the Team-Based Church (San Francisco, U.S.A.: Jossey-Bass -- a Wiley Imprint, 1999), 4-5.

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4. The Parochial Committee meets with the bishop, and candidates to be interviewed are identified; 5. Interviews take place. When the ordained minister and the Parochial Committee mutually agree to the appointment, the bishop is contacted and details of the incumbency are negotiated with the help of the archdeacon; 6. The appointment is announced, followed by a Service of Institution (during which the new incumbent is formally licensed for ministry by the bishop) and a parish Celebration of New Ministry, during which a Parish Covenant is signed, which spells the general terms of the ministries which are to take place in the parish, and by whom.9

The bishop has some flexibility in choosing the date the new appointment begins. The process for appointing team ministers would be similar, but other geographically-close parishes might be involved. It would be during the "visioning" process that the need for a team ministry would likely be identified.

The process of appointment in the Diocese of Fredericton is similar but not the same. In the Diocese of Fredericton, there is already a parish standing committee, called the Parish

Advisory Committee, before a resignation take place. An up-to-date description of the parish is already prepared. The Parish Advisory Committee has the power to select an incumbent following the interview process. The Parish Advisory Committee may consult with the Vestry (Parish Council), but is not required to be accountable to it.

Preparation for Team Ministries

It is evident that there were mixed views about how well people's theological education prepared them for serving in team ministry environments. Some thought they were reasonably well-prepared; others thought they were not prepared at all. When asked about

9 See Diocese of Nova Scotia and Prince Edward Island, Canon 25; http://www.nspeidiocese.ca/canons/Canon%2025.pdf [accessed June 29, 2014].

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education for working in a team, one replied promptly, "post-secondary studies." Another replied, it "really didn’t come out of seminary, I know that for sure."

In at least one instance, different responses came from graduates of the same theological college (see Chapter 8). I did not identify particular courses which research subjects took, but the evidence certainly suggests that preparation in theological colleges seems to be uneven. One research subject remarked, "We've got to be much more... organized in the way in which we seek to train those lay and ordained people in leadership."

The research suggests that before clergy begin as team ministers, there needs to be some assessment if these ministers have the relevant skills to a degree; or if not, to help ensure that these skills are developed. This may take place in theological college or in parish placements. It is easier to ensure these are in place before the ministry begins, than to try to equip clergy once difficulties have begun to manifest.

The Need To Meet Intentionally Before the Team Ministry Begins

As well as engaging with team members themselves, I consulted with a number of lay people about the principles which seemed to be emerging from the interviews (see

Chapter 7). One lay respondent had strong views on the need for a clear mediated process before the team ministry begins: "A fairly formal facilitated process, even [is needed before the team ministry begins]."

It was widely agreed among the research subjects that investing resources around the time of the formation of a team is a prudent investment. "[The other minister] and I do work well together quite well and I have no regrets about that but it could have turned out pretty

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bad if it was not the right match." Before team ministry begins, there needs to be "clearly defined expectations" and "discussions." Other comments included:

• there needs to be some training about what a team is, and they need to do that together • you need to set milestones around how the team is going to maintain its health • teams need to learn how to think... strategically, and to plan strategically • [we need to ask,] What components are we putting together in order to make this stuff work? And do that prayerfully • it's all very well to say, Go work as a team, but not give them any tools to do that • we've got to be much more... organized in the way in which we seek to train those lay and ordained people in leadership; and actually be intentional

There needs to be reasonable confidence that the ministers can work together: There is

"peace in your soul." "You trust" that this match is appropriate.

Complementary Gifts Are Desirable

Several research subjects assumed that it was desirable to have ministers with complementary gifts. For example:

What the person who might be given the leadership role in the team has to do, is to ask questions around, What does a team look like? And how can I begin to look for a person to complement each other, and them to complement me? So I think it's a... different approach for each situation.

A lay respondent cautioned that matching complementary gifts may not always be possible. It is unlikely that there is a perfect match of complementary strengths and weaknesses between two or three people. There will likely be tasks that no one wants to do or which are weaknesses in more than one individual, but which are necessary: "Then a clear division of tasks along some other lines than skills/ gifts is desirable, even one of what do you and I each need to learn/ work on." Some parish work simply has to be done.

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Then there needs to be some division of labor (someone has to do the dishes!). At least one team member then needs to develop skills in a particular area.

Examples of the Preparation Process

A research subject described the local preparation process this way:

[The other minister] and I met about a month before the interview process and we sat down together in the bishop’s car and we talked about ministry and then we talked about ministry for the interview on a separate occasion which was about a two to three hour meeting where just [the other minister] and I sat down and talked about ministry. What our vision was, what our vision was for these four parishes, fears, desires, and we came to a conclusion that we could work together.

Team ministers would often communicate extensively with one another before the appointment began:

Sometimes the team ministers learned what not to talk about. One research subject talked about going to be interviewed together:

We didn’t talk about amalgamation. We talked about maintaining the individual churches as they were that we weren’t going to change anything dramatically other than the times of the services.

Through planning in advance, some research subjects learned how to approach parish concerns together, before ministering together, or very early in their ministry together:

We realized if we started opening up too many questions that we’ll get bogged down in process, and so it’s a lot better for us to be more proactive so that we can say, "Okay, this is the way the ship has to go at the moment," and I think in part

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that’s because we’re still in the initial part of our ministry, that probably will have to change sooner [rather] than later, because we are going to need to address issues surrounding decreased finances and income, what do we do when [the other minister leaves].

Common Appointment Time

It seems better for all team ministers to arrive in the parish(es) at about the same time. Of course, this is not feasible when N.S.O.M. are serving in parishes, and may not be possible for stipendiary clergy:

• for this team ministry I would have thought that the Bishop could have appointed a senior priest... just a senior priest first, and within a very short period then appoint someone else to work within the team, because the challenge of having someone here... years before proved to be, or continues to be a bit of an issue. Where if both priests were new then there is not that sense of ownership as much • for me the ideal would be two new [ministers appointed at the same time]

Other Dioceses May Have Better Models

A number of research subjects were aware that there were different appointment practices in other dioceses, and recognized potential benefits in other approaches:

• open appointment process elsewhere • this culture in the United States has a very open process • I met with this particular parish, they had two assistant clergy and I met with them. I also met with the person who had been the interim • it should be opened up more • there ought to be some kind of written covenant that priests sign that really clearly spells out what the responsibilities are, what the duties are, and who is considered to be the head priest and who is the assistant • [we need to consider the] whole issue of having a covenant written beforehand by the two priests

Written Principles Are Beneficial

Having general principles written down before beginning ministry together was thought to be helpful: "[Someone from the diocesan office] should sit down with whoever going to

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be on the team and work out a Covenant between them." (There are reflections about

Parish Covenants near the end of this chapter.)

Flexibility in Team Ministry Formation

The Need To Be Nimble

When Anglican parishes have been formed, it has been assumed that the life of a parish will never end. For example, in the Diocese of Nova Scotia and Prince Edward Island, parish boundaries can be changed, but there is no provision in diocesan canon law for a parish to be closed.10

However, we are all in the midst of a very fluid cultural environment. Some research subjects recognized that the Church needs to become more nimble in engaging in this culture. One research subject suggested that one of the skills which is needed among the newly ordained is that of an "entrepreneur:"

We're rapidly coming to a place where the entrepeneur is going to be significant in the life of the diocese--in the life of any diocese... [the bishop's] going to have to run interference between the expectations of the parish and of the realities of the situation.

Other comments included:

• things are changing • [we are] at a critical time • [we are in a] post modern [culture] • the model of parish ministry of one person being the primary "minister" is finished, or should be finished

Team ministries are one way to adapt to the changing cultural environment, but this is not the only model of parish ministry: "Team ministry is one important expression of parish

10 Discussion with Anthony Chapman, the diocesan chancellor of the Diocese of Nova Scotia and Prince Edward Island, June 29, 2014.

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ministry today, but is not the only one." Nor should team ministries be regarded as a stop- gap measure to prop up a parish, or a geographically-close group of parishes, which are in decline.

Parish Self-Assessment

Rather, there needs to be a regular assessment of the health and planning for the future of each parish in the diocese, with the cooperation of the parishes involved:

A primary responsibility of leaders is to help the congregation[s] understand where [the congregations] are going, why such a direction is important, and how to get there. ... the task of the leader is to help the people have a purposeful and meaningful conversation about who they are and what they believe is important to do. ... Congregations do need structured ways to talk about their identity, purpose, and future, and they need a path to develop consensus and a commitment to act.11

A change in structure or, if possible, some strategic diocesan resources, may need to be provided on a short-term basis. The result may mean that a team ministry be formed. A later assessment may also show that it is time for a team ministry to be increased or ended

--because of increased resources for ministry, decreased resources for ministry, or a significant social change in the community.12 As one lay reviewer of an earlier draft of this thesis remarked, whether or not a team ministry should continue, and some evaluation of its membership, "needs to be articulated, recognized and discussed up-front," at the time ministers are considering participating in a team ministry.

11Gil Rendle and Alice Mann, Holy Conversations: Strategic Planning as a Spiritual Practice for Congregations (Herndon, U.S.A.: The Alban Institute, 2003), xi, xii, xiv. 12 To take an extreme example, the author recently participated in a service of de-consecration of a Church building in a neighboring county. Because of the decline of fishing in that community, most people in that rural community had moved away, leaving about ten households. While not everyone attended Church every Sunday, there was no group of unchurched people left to evangelize. Among the remaining people, only one Anglican--a woman in her '80's--remained in the community, and she drove to the next harbor to join a neighboring Anglican congregation in worship. Rather than put financial resources into maintaining this Church building, it seems to be wiser to have the building de-consecrated. There are times when it is appropriate to recognize that ministry in a particular area has ended.

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Team Members Need To Prepare for Changes Within the Team

Several research subjects recognized that evolution takes place not only within parish life, or in the broader civic culture. Team members themselves will change over time.

Individuals may be added, habits may vary, and ministers may develop new skills or insights. Team ministry is a dynamic organism: "We need to prepare for the] dynamic of going from a "two" to a "three." "[Another minister] will be moving to part-time in 2014."

Challenges Can Be Substantial

Among the research subjects, there was widespread understanding that the challenges facing Maritime Anglicans are significant. One research subject wishes for more

"guidelines." Others said, "We need to be open to change, know people, love them, [and] know the culture around us;" "[We need to] be prepared to be bold, try new things-- otherwise the Church may decline." One research subject commented substantially about this:

Most of the intractable problems which we face today are not one-time fixable solutions. There might be 25 possible solutions, or, 125; and we may discover as we go along that one of two of those actually begin to resolve the issues. But they're never going to fully resolve it, and it's going to be adapted as we move; and we'll begin to find that a number of the others don't even begin to touch it.

Ministry Is Complex and Can Be Fragile

Several research subjects spoke about how complex the enterprise of parish ministry can be. Two research subjects used the word "fragile." A few changes in the parish environment, or a few misunderstandings among the ministers, can have a strong effect:

• collaborative [ministry] can be messy • it's too complex to be predictive • very small things can topple it • fragile

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Competencies at the Time of Team Formation

Team ministers tend to develop relevant competencies through life experiences. When asked what helped prepare them to work as a team minister, almost all the research subjects identified that life and work experiences helped prepare them for team ministry.

Three examples were mentioned most often: For clergy who are married, they identified that living with their spouses helped them develop skills such as communication, goal- setting, and compromise. (Even marital difficulties were learning experiences.) One answered: "Marriage, people relationships." As well, work experiences such as dealing with the public or being a manager of other workers developed skills which were helpful for team ministers:

• work experience with people • you're mostly dealing with people • do it from your head, your environment, and you learn from books, but mostly you have life experiences • [I am] familiar with organizational culture and inclusive education from the school system

Previous experience working with parishioners and clergy was seen to be an asset:

• working with committees and volunteers [in a] parish • working with diocesan organizations • [I previously was] a parish layreader, working with rectors

Clarity of "Team" Is Needed

It cannot be assumed that everyone understands what a team ministry is. "Team" is sometimes used loosely to mean "working together for a common goal" (which presumably could be used to describe every parish in a diocese). Although active lay ministries are desirable in every parish, neither is a large group of lay ministries a sign of

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a team ministry environment. Instead, "team ministry" in the Anglican communion is widely understood to mean people in leadership working non-hierarchically and collaboratively, with overlapping roles, in full-time or nearly full-time ministry. At least some, but not necessarily all, team members are ordained.

What a team ministry is needs to be communicated clearly among all the leadership in a parish. It may be helpful to have ministers and laity with experience from other parishes visit a parish around the time of a team formation, to talk about what this is like.13

Preparing To Work Together

It was somewhat surprising to learn that there was a great deal of variation in how well the research subjects knew each other before they began working together. Some knew each other quite well:

• [the other minister] and I did talk a lot on the phone and wrote back and forth a lot and planning in the three months while we were waiting to come here • we’d pretty much worked out our differences and things before we actually went to the interview • [the other minister] and I met about a month before the interview process and we sat down together in the bishop’s car and we talked about ministry, and then we talked about ministry for the interview. On a separate occasion (which was about two to three hour meeting)... [the other minister] and I sat down and talked about ministry: What our vision was, what our vision was for these four parishes, fears, desires, and we came to a conclusion that we could work together

Others did not meet until after the parish appointment was confirmed: "Neither of us really knew each other." "I pretty much had no say in the hiring of [the other minister]."

13 The parishes in which this author participates were not part of the research, but the rector and two laity visited other parishes which were about to share a team ministry together. This was found to be quite helpful. In an email to the author sent on July 10, 2011, another minister wrote a kind note of thanks to those involved, "Blessings and thanks to you... for your support."

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Following is a question by the author in italic type, followed by the response: "How much of an opportunity were you given to kind of have to say this sounds like a good link or not? (Sigh!) Very little." "How much say you have in who you will be working with?

None."

If there were a Non-Stipendiary Ordained Minister in a parish environment, the rector is more likely to choose whether or not to proceed in the team ministry, but the N.S.O.M. does not currently have any input. One research subject remarked, "I'd hate to think that in some cases of Non-Stipendiary, that the rector feels that there is no control [about who works together], but I imagine it does happen. Not in our case." "[As I am a N.S.O.M.; who I work with was a] "given."

I had expected that team relationships in which people got to know each other in advance would be more likely to have a harmonious working relationship; conversely, that ministers who did not know each other before entering into the team ministry relationship would be less likely to get along well. A member of the laity who reviewed an early draft of this thesis expected the same outcome. Evidently, some teams got along together very well; for others, it was not so smooth.

However, there is no apparent correlation between knowing the other team minister before the appointment, and the relationship being more likely to be a healthy one. This suggests that team ministers can get along reasonably well with a wide variety of personality types and perspectives, as long as there is integrity and reasonably good emotional intelligence among the team members. People who did not previously know each other can get along.

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Nevertheless, several team ministers indicated that they appreciated getting to know each other before the appointment was made. It is helpful to have "clearly defined expectations."

It tends to be the case that as we get to know other people, we learn their likes and dislikes. We are less likely to put ourselves or someone else in a difficult position when we know them reasonably well. It is a matter of knowing the other minister, and good communication. One research subject remarked:

Once in a while it [showing we have not communicated with one another, or that the other minister has a different position] will slip through the cracks, something will get missed, and one of us will look bad. We try to apologize to each other; give each other--we try not to do that to each other, because it can be embarrassing.

Over time, team ministers learned how others in the team felt about particular topics.

They developed an intuition about when to give an opinion, or to put off giving an answer until they consulted with the other minister(s). Sometimes they learned what not to say, to be sensitive to the other minister, or because there are sensitivities in the parish(es) about a topic. One research subject said, "We didn’t talk about amalgamation."

It became evident that the bishop has an important role in introducing the team ministers to one another (more about this is written in Chapter 14):

• [the] Bishop sort of more or less wanted to put a stop to the [regular appointment] process • [the] Bishop knew I ready to leave my previous parish so... contacted me • [I] met with Bishop • if finances were fine and we were able to continue with two priests that the bishop would consult with myself if I’m still here to say alright could you work with this person? Or who would rather work with, this person or this person? And I hope the same courtesy would be given to the other person • basically it was the Bishop’s call

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• one of the Bishop's considerations was, I’m guessing here, that [this minister] might work well with [that minister]

When there was consultation and communication between or among the team ministers before an appointment, it seemed to be an offer, not a requirement: "[The bishop] was gracious enough to give a pretty high percentage [of consultation to me before a team appointment]."

Among those who did not know one another in advance, no one identified that knowing your working partner in advance is a liability. Therefore, it seems prudent to provide team ministers with opportunities to know each other before a parochial appointment is made.

In the Diocese of Nova Scotia and Prince Edward Island, there is a high degree of confidentiality around the process of a member of the clergy going to a particular parish.

It may be appropriate to explore other models on a trial basis, and to evaluate alternative practices to see if they are more appropriate.

Attachments to Particular Congregations or Parishes

In small- or medium-sized congregations, Anglican parishioners are accustomed to having the same cleric officiating on Sunday mornings each week. When there is a rotating schedule of different clergy in the same congregation on different Sunday mornings, laity may be unsure who "their" local minister is. For example, one minister may live in one rectory, another elsewhere:

• so if you were a parishioner in one of these churches and you went to that same church every Sunday it would basically be [an ordained minister, another ordained minister], Lay reader, [an ordained minister, another

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ordained minister], Lay Reader, all cycling. The one exception would be when we had a big [multi-] parish service where everyone comes together • we wanted to see quality and that meant a rotation model it necessitated it so I finally bought into it • liturgy [is] on a rotational basis, genuinely equitable • in some places I’m aware that some people really appreciate having kind of a variety and others kind of miss the constancy so it really varies. Maybe that--I’m just speculating--that maybe that depends on you know if you’re really happy with one person then you don’t want to change, but if you want a little variation then that might encourage it • we split it, share, so [the other minister] knows what's going on • we're going to alternate--alternate one week, and when we have a fifth week[month with five Sundays] we do it all together

Having different ministers attend Parish Council or Vestry meetings on alternate months was found to be especially confusing:

We try and alternate between the [Vestry, Parish Council or Committee] meetings but the [Vestry, Parish Council or Committee] meetings just got too confusing because you weren’t there for the one before it and so you didn’t know what happened or you may have got the minutes but that doesn’t tell you exactly what happened... So [the other minister] is going to the meetings [in these two places] and I go to [two other places], and we were going to do that for a year and switch but it seems to be working [well] so we’re going to leave it alone.

An alternative is to have, for example, in a parish with four congregations, for one minister to serve two particular congregations, and the other minister to serve the remaining congregations. This may also mean that less communication is needed among the priests.

There seem to be good reasons to resist this approach, however, if the desire is to offer a team ministry. Instead of enhancing the team, this approach moves to a degree in the direction of parallel ministries. Cooperation among all parishioners tends to be diminished, as parishioners may begin to think of what is in the better interests of the local

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congregation rather than the whole. With this approach, each congregation only enjoys the gifts which one minister brings to the congregation on a Sunday morning.

Many Anglican parishioners have grown up with a sort of chaplaincy model of ministry-- that they are being looked after by a particular ordained minister. In the traditional ordinal, the bishop addresses the candidate this way: "And now again we exhort you... to teach and to premonish, to feed and provide for the Lord's family. ... for they are the sheep of Christ."14

A broader model of ministry is to affirm that we all have gifts and talents to offer one another (see, for instance, Ephesians 4: 11-13). The Introduction to the Canadian Book of

Alternative Services puts it this way:

A... difference in the Church of the present day appears in a growing sense among Christians that they constitute a complex and varied community, with many different roles and functions. This vision of the Church, as old as the New Testament, was never entirely lost but was certainly eclipsed during a long period of Christian history. A sharp line ran between the leadership role of the priest and the relative passivity of the laity. Today there is recognition that the church not only contains but needs many roles and functions in its administration, witness, and service as well as in its liturgy. The purpose of presiding leadership is not to dominate but to call, encourage, and support a community of people in all their work.15

For these reasons, it seems good to resist the view that a particular minister, however well-loved, belongs to a particular congregation. One way to present this which may be helpful is, rather than suggesting that a congregation is "losing" a minister by having a team ministry in Sunday service rotation, everyone (in the congregation and beyond) is benefitting from the skills of more than one minister.

14 Book of Common Prayer, 648-649. 15 The Book of Alternative Services, 11.

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Team Leaders

All team ministries have overlapping roles and are collaborative. Nonetheless, there needs to be a leader within the team for some administrative purposes, and to help maintain focus and direction within the team. In most Anglican parishes, this person would be designated as the "rector." Particularly when other team members are non- stipendiary, it is understood that the rector carries most of the administrative responsibilities.

Administration

Team ministry tends to require a greater degree of administrative skills. One research subject remarked, "[there is] a lot of administration." First, there needs to be coordination among the ministers themselves in the routines of the parish. Second, if two smaller, geographically-close parishes are joined together, the overall size and population increases. (See Chapter 4, about the experiences of team and group ministries in the

Church of England.) Parishioners themselves need to know who to turn to, to ensure that some ministries get carried out effectively. Some larger parishes have paid administrative help, such as a parish secretary or office manager, who can have some degree of authority for routine tasks.

As well as the team leader being needed within the parish, in the Anglican Church, it needs to be clear who the "go to" person is for diocesan or regional matters. For example, email and paper correspondence from the diocesan office about parish matters tends to be sent to the rector. Being able to manage electronic communications--email, the internet,

Facebook, text messaging, and so on--is an asset for all team members. (More is written

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about this in the "Communication" section in Chapter 13.) The research subjects had quite a bit to say about maintaining clear leadership and a team ministry environment simultaneously:

• [I have always been] a sort of gatherer of collegial sort of groups • [I] haven't been a sort of managerial type of person. I've always gathered people together and say, In the end, I have to decide this--but what do you think? What do we?--So I've always had a kind of collegial mentality • [It is] on one level a lot easier to run the site by yourself. And always know, for better or for worse, whatever the choices are, I made 'em • [The other minister] is just does more administrative rather than long reaching, thinking ahead of what needs to be done and stuff like that • [I] think the leader also has to take hold, which is another issue here, the leader doesn't necessarily feel supported • someone has to have the buck • [one] person needs to be in charge • [one minister] assists, but has a lot of latitude • [[one minister] is willing to get help, draw on others' skills • [one minister] will ask; a collaborative process; no egos • [in a parish which moved from one ordained minister to a team ministry,] team ministry developed through [a minister's initiative] • there are still people who expect me to pull rank • as the rector this is where the buck stops. Yeah, I'll do it. I've had to do it. But I think those places are much fewer and farther between, and they should be

Most ministers respond to a call to serve God and to help people. Administrative work is not glamorous, and some ministers are not good at it. Some are quite good at delegating as much of the administrative work as they can. If there is not a minimum threshold of administrative capacity within the parish, however, all the other ministries are adversely affected. It is the oil which lubricates other ministries to be exercised well.

Leadership Style

A couple of research subjects identified that there was sometimes a loss of close pastoral contact when they entered a team ministry, which was often in a larger overall parish

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environment. One remarked, "the kind of pastoral relationships I once treasured in parish, simply aren’t there anymore." Another said, "[I] had to surrender my being involved with things which are kind of engaging."

At least one research subject assumed that the team leader had some say in the composition of the team ministry:

• what the person who might be given the leadership role in the team has to do, is to ask questions around, What does a team look like? And how can I begin to look for a person to complement each other, and them to complement me? So I think it's a, it's a different approach for each situation • for the team leader, with regard to a team, if you ask, what makes a good team, what makes a bad team?

If not considered by the team leader, the actual composition of the team needs to be considered carefully by someone--the bishop, the parochial committee responsible for discerning applicants, or someone else in the appointment process, preferably in concert with the team ministers themselves.

There were a couple of comments during the interviews which seemed to be notes of caution. For instance, one research subject remarked, "[A team leader] discourages

NSOM clergy from attending too many meetings." This could be a team leader caring for other ministers in the team. Alternatively, this could be seen as controlling what another minister hears or contributes to. Another research subject said, significantly, "All this happens only with [another minister]'s permission."

A team leader cannot be a micro-manager. In a large parish, it is simply too much for one person to look after all the details. As well, micro-managing in parish ministry means that

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the control is exercised primarily by one person; this is not respectful to other members of the team; a team may not actually form in this practice of ministry. As one research subject remarked, we need to learn to "let go," with confidence in the other person and the guidance of the Holy Spirit. Another research subject remarked, "I have no interest of being all things to all people and knowing absolutely everything that is going on all the time."

Planning and Focus

The team leader has an important role in helping other members of the team, and the parish(es) as a whole, identify and focus ministry. To help provide focus, one research subject remarked on the need to facilitate "conversations about sort of making our roles... more defined." In a book Holy Conversations, Gil Rendle and Alice Mann write about the role of leaders in planning, while encouraging input from others and guidance from God:

It is important for leaders to shape the general path of planning. But the leader need not, and perhaps should not, know every step to be taken along the planning path of the destination at which the congregation is to arrive. To know every step and to prescribe the destination is to not allow any room or opportunity for the involvement of the Spirit.16

Planning is a process which needs to be nurtured and attended to. It includes making choices about priorities, as there may be limited financial and human resources. This vision needs to be maintained, adapted when necessary, and parish ministries need to be measured if they help the parish move in the direction of the overall vision, as the tendency is for parishes to default back to old patterns of ministry, even when these are not helpful:

16 Gil Rendel and Alice Mann, Holy Conversations: Strategic Planning as a Spiritual Practice for Congregations, 33.

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Very often churches get stuck trying to live as if they were in the "stability" stage of life, while in reality they are in "decline." We continue with our ministries, programs and leadership practices and structures but they no longer result in energy or growth. It is important to recognize that the reasons we are so persistently holding onto the ways of our past, is that not only are they comfortable for us, and we know what we're doing--but these ways once worked well for us. ... How can we respect our leaders for past accomplishments while coming to the difficult understanding that these ways will no longer achieve the same results? Once recognizing this, how can we break free of the momentum of our past to seek and live a new vision for ministry?17

There are some leaders who have a very strong vision, and bring the social group in line with this vision. Most of this type of leadership is an autocracy or a tyranny--leaders impose their vision through their will and exercising power in order to bring other people in line with their vision. Charles Handy, in Understanding Organizations, puts it this way:

In the extreme authoritarian style power resides with the leader; authority for decision-making, arbitration, control and reward or punishment is vested in the leader who alone exercises this authority.18

A minority of leaders have a very strong vision, and the social group adopts this vision, not because they are compelled to, but because of the persuasiveness and the charisma of the leader; and often, because of very effective results. (See Chapter 5, "Individual

Characteristics" section.) Both of these are models of leadership, but neither are appropriate for team ministry environments. Leadership in team ministry environments is marked by collaboration and "consensus-building." Team members need to have a lot of latitude, or else it is not a team environment. One of the research subjects remarked that in their ministry, there was "a lot of latitude."

17 Janet Marshall, "A Parish Visioning Resource" (Diocese of Nova Scotia and Prince Edward Island, 2007), 14. 18 Charles Handy, Understanding Organizations (Oxford, U.K.: Oxford University Press, 1993), 100.

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Parish Covenants

Parish covenants were introduced to the Diocese of Nova Scotia and Prince Edward Island over 20 years ago. They are signed around the time a new incumbent comes to a parish.

They are intended to provide some direction and accountability about what ministries lay ministers are to undertake, and what ordained ministers are to undertake. When more than one person is ordained in a parish, a parish covenant also provides some direction about their ministry together.

Parish covenants are not used in the Diocese of Fredericton, but several research subjects in this diocese were aware covenants were used in a neighboring diocese, and found the idea attractive. Obviously, a benefit to parish covenants is that they provide some clarity about roles, and loving accountability if someone, or a group, is not carrying their weight.

These dynamics need to be attended to in team ministries.

Parish covenants are not the solution to all our problems, though. They need to be well- prepared, and sometimes in the haste to come to an agreement for a parochial appointment, they do not get the attention they deserve. If they are signed in good faith, but then simply filed away and ignored, they are dead documents. Covenants need to be attended to, engaged, and adapted when necessary. One research subject remarked,

"Parish covenants have their place, but cannot be depended on too much."

If parish life is going smoothly, most people will not notice if the parish covenant is not being looked at. However, if there are parochial difficulties, a parish covenant is one of the few resources available to provide accountability and direction. Particularly in team

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ministry environments, parish covenants can be a useful tool, with the caveat that they need to be well-prepared, attended to, and adapted when necessary. (See Appendix E for an example of a parish covenant.)

Non-Stipendiary Ordained Ministry

While speaking about the formation of teams, several research subjects commented about

Non-Stipendiary Ordained Ministry (N.S.O.M.). First, concern was expressed that a new parish minister might not support the N.S.O.M. program: "A new rector may not support

N.S.O.M. clergy." Another research subject felt there needs to be more education about the N.S.O.M. program, for parishes as a whole as well as the team ministers: "[We] need education about N.S.O.M." One research subject, a non-stipendiary minister, expressed a lack of confidence in how to handle some pastoral situations. This minister does "not have a degree, and [is] sometimes unsure how to approach things."

In the Diocese of Nova Scotia and Prince Edward Island, N.S.O.M. clergy are supposed to work alongside stipendiary ministers. One research subject, who happened to be a Non-

Stipendiary Ordained Minister, expressed concern that "a view could develop that NSOM become Priests-in-Charge. No!"

Difficulties in Forming a Team

A team ministry may not actually form. Two or more people with vision may not be able to work with one another. Parishes may be under stress and the team ministry may be a convenient target. The team may be under-resourced for a variety of reasons. One research subject remarked: "Consider the personalities... it would be obvious that there would be some people who would absolutely clash..."

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When first beginning this study, I hoped that I would be able to identify what needed to be in place to have a healthy team ministry, and that a healthy team ministry would be the outcome every time. The analogy I used was from the kitchen: With the right ingredients in the proper proportions, baked for the right time, the result is always good. However, one of my professors (Dr. Kristine Lund, University of Waterloo) corrected me on this point. There are simply too many variables in people and in parishes to be absolutely predictive. We can never be absolutely certain in advance if a particular team ministry will work or not. What we can do, however, is to point how team ministries will be more likely, or less likely, to be successful.

Conclusion

There are a number of things which need to be taken into consideration during the time of formation of a team ministry--planning, leadership, complementary gifts as much as possible, flexibility, competencies and reasonable clarity. It is desirable for ministers to be able to prepare for working together. There needs to be a team leader, and relationships with particularly parishes or congregations needs to be considered. Parish

Covenants can be a significant tool in helping team ministers.

Team ministry can certainly be challenging; it can also be very rewarding. One research subject remarked that given the choice, team ministry would be the choice for ministry every time, and added, "I've been very blessed, to be honest." The rewards are worth working through the challenges.

Chapter Twelve The Parish

Introduction

The parish environment is the primary locus of ministry for all Anglican Christians. A document circulated widely in the Diocese of Nova Scotia and Prince Edward Island addresses the centrality of the parish in undertaking the ministries of the Church:

In 2002, [the diocesan bishop] called the diocese into a process... [which] produced a vision for the Diocese. "To be Christ centered, mission minded, ministering communities of faith." We are working toward that vision with specific strategies. The first focuses on developing healthy parishes. Healthy parishes will be able to accomplish the mission of Christ to make disciples, to build the kingdom of God, and to bring God's reign of justice and joy. It is at the parish level, that ministry happens inside the Church with the members, and mission happens outside the congregation in the community with non-members.1

There is sometimes the view that there are ministries such as social outreach or evangelism which are parallel to, but independent of, parish life. But this has not been the mainstream Anglican view. For example, Anglican author and evangelist the Rev.

Michael Green writes:

[E]vangelism means incorporation into the church, the body of Christ. And here we encounter one of the very worrying features of so much televangelism. ... Yet evangelism in the New Testament is shamelessly corporate. ... This is something that Protestant Christians have to learn from their Catholic brethren. As Pope Paul VI expressed it: Evangelisation is for no one an individual and isolated act. It is one that is deeply ecclesial. When the most obscure preacher in the most distant land preaches the gospel, gathers his little community together or administers a sacrament, even

1 Janet Marshall, Potentials East, "A Journey Just Begun: A Parish Visioning Resource" (Halifax, Canada: Diocese of Nova Scotia and Prince Edward Island, 2007), 2; http://www.nspeidiocese.ca/page/stewardship%20resources.aspx#.VFU6Bct0zmI [accessed November 1, 2014].

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alone, he is carrying out an ecclesial act, and his action is certainly attached to the evangelising activity of the whole church.2

All Anglican ministry, then, needs to be understood in its relationship with the local parish environment. Parish team members do not carry out ministry in isolation, but serve in parishes. Teams carry out ministry themselves, and help coordinate the ministry of others within the parish. Parishioners need to have a clear understanding of how team ministry functions, and how they are to relate to the ministers, and how the ministers will relate with them. One research subject wisely said, "Laity do not dictate, but shape the direction [of a team ministry] through their responses."

A Proposed Shape for Parish Consultations

For a team ministry to work effectively, there needs to be "buy in" from parishioners themselves. That is, a substantial number of parishioners need to understand the concept of team ministry, agree that this is the best option for the parish(es) at this time, and be willing to be supportive of this ministry. This process needs to take place before the team ministry is underway. One research subject remarked, "There needs to be some training about what a team is."

Parishes may have one or more parishioners who have experience and skills leading groups through processes like these, or there may need to be help outside the parish (see

Chapter 14). While it seems to be helpful for the ministers who will make up the proposed team to contribute to this process, they cannot lead it. As the ministers will benefit from positive support from the parish(es)--they are employed and receive stipends

2 Michael Green, Evangelism Through the Local Church (London, U.K.: Hodder and Stoughton,1990), 10.

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and benefits--they ought not to oversee the entire process in which they can be perceived to be beneficiaries.

While it may seem obvious to people outside the parish(es) that team ministry is the most appropriate form of ministry in these local circumstances, it is not helpful to present to parishioners that there is only one option; or else, that the two options are to choose a team ministry or else the parish(es) will die. Parishioners feel put under pressure when there is no genuine choice offered, and may feel that results are being manipulated to achieve what "the diocese" wants.3 This author respectfully disagrees with one research subject who said, "team ministry, from my perspective, is our only hope." Team ministry is one option of several in parish ministry today.

Every parishioner needs to be able to have the opportunity to participate in such a process of consultation about team ministry. (The majority may choose not to attend, but if they are not invited, they may feel ignored, or feel that there is an attempt to manipulate the process.) In most parishes, a Saturday is the best time to offer a parish consultation.

Some social and devotional times need to be included during the consultation. Fellowship and worship provides opportunities to build trust with members of a neighboring parish, if team ministry is being exercised in two or more geographically-close parishes. A document circulated in the Diocese of Nova Scotia and Prince Edward Island about cooperating congregations reads: "Plan for joint events, shared liturgies, social events with the possible participants. It is very important to allow time for people to get to know

3 Janet Marshall, address to parishes in Chebucto Region, Diocese of Nova Scotia and Prince Edward Island, November 2005.

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each other across existing parish boundaries."4 In the Maritimes, it is appropriate to offer tea and perhaps coffee and sweets.

The consultation needs to include an overview of the ministries in the parish(es), the needs of local communities, a financial assessment, a consideration of different ministry options, and what resources the diocesan office can, or cannot, provide. (One Anglican bishop told a story of a small parish which unilaterally withdrew from a ministry with other parishes, and then looked to the diocesan office to provide an annual financial support of approximately one-third of the parish budget.)

There needs to be some dreaming of the ideal options, but then the conversation needs to address which options are reasonable to be able to achieve. The facilitator needs to keep the conversation positive and keep people looking at the broad picture--not the details.

Prudent use of finances needs to be a part of the conversation, but cannot be the whole of the conversation. There needs to be a time for questions and answers.5

There will be changes and things to learn in the future, but people are more comfortable when they have some expectations of what the future may look like. Through a well-run consultation process, people can feel empowered. One research subject remarked, "Lay leaders need to be engaged with, but not in a condescending way." Someone else remarked about mistakes at the beginning of their ministry: There had not been a "clear- enough definition... [with sufficient] clarity" for parishioners and ministers alike.

4 "Cooperating Congregations Document," Diocese of Nova Scotia and Prince Edward Island; http://www.nspeidiocese.ca/page/parish%20amalgamations.aspx#.U7WQhctOXmI [accessed July 3, 2014]. 5 For an overview about parish consultations, see Janet Marshall, "A Journey Just Begun: A Parish Visioning Resource," Diocese of Nova Scotia and Prince Edward Island, 2007.

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There are common threads to all Anglican parishes--worship, pastoral care, outreach, working within the Anglican polity, and so on. Other aspects of a parish vision need to be discerned by being keenly aware of the needs of parishioners, and the needs of the local civic community. The parish as a whole, including the team ministers, need to identify their purpose, and the team ministers need to work together and with lay leadership in the parish(es) to carry this out.

Parishes and Ministers Can Prepare for Team Ministries

In preparation for the new team ministers coming, parishes in the Diocese of Nova Scotia and Prince Edward Island and in the Diocese of Fredericton prepare documents describing the parish(es). This is another way to get input from laity, and to make long-term plans.

Parish Profile questions in the Diocese of Nova Scotia and Prince Edward Island include broad questions like these:

• are we hopeful? what are the causes of our hope? • what impact would we like to make on the local community? • what relationships with neighbouring parishes or denominations do we have, or what would we like to have? • what are we willing to do to address changes? what sacrifices might this entail?6

Exactly how ministers are appointed depends on the local circumstances. But if there is significant disarray in parish life, the ministers may need to say, Here is what we will put in place for now to ensure that everyone's short-term needs are being met. Once these are in place and working well, then we will work together to make plans for our long-term futures:

6 Parish Profile Template, Diocese of Nova Scotia and Prince Edward Island, October 2013. This document is not published on-line, but is available through [email protected] .

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We realized if we started opening up too many questions that we’ll get bogged down in process and so it’s a lot better for us to be more proactive so that we can say okay this is the way the ship has to go at the moment and I think in part that’s because we’re still in the initial part of our ministry that probably will have to change sooner than later because we are going to need to address issues surrounding decreased finances and income, what do we do when [the other minister] retires.

Keeping the Parish Identity in Mind

Every parish has its own identity, its own way of perceiving itself and the local ministries and culture. These realities need to be borne in mind by the team ministers. One research subject remarked, we "inherit some things." A few research subjects identified a kind of minister who would be somewhat more likely to have some difficulties adjusting to

Anglican parish life in the Maritimes:

• [it would be a problem if a new minister did] not understand rural life; • someone who is overly academic would find it very challenging; • [it would be unwise to try to impose] drastic change in a short period of time • [it would be hard for a minister and the parish(es)] if the new minister is not willing to adapt to what is here.

Please see Chapter One for observations about local culture in the Canadian Maritime provinces.

Mutual Support

Whether it's called a Parish Council (Diocese of Nova Scotia and Prince Edward Island) or a Vestry (Diocese of Fredericton), there needs to be a lay group to work with the ministers to undertake the work of the Church. A rule of thumb is that what only concerns a local congregation can be addressed within the congregation. If a matter affects two or more congregations, that issue needs to be considered by the whole parish leadership. (See, for instance, Appendix E.)

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Parishioners can support the work of the ordained ministers and of one another, as well as ordained ministers supporting the work of parishioners. One research subject said, "the model of parish ministry of one person being the primary 'minister' is finished, or should be finished."

Ministers can receive support and encouragement, as well as offering it. Among the research subjects, there was a widespread awareness that we are in the midst of rapid, significant cultural change, the Church is coming to grips about how best to respond to this. We need to support one another through this process. One remarked, "things are changing;" another said, we are "at a critical time."

The ministers working together in a team can also be a model for the parish as a whole about how to work together in a cooperative way: "I think that [the team ministry] mirrors the relationship [parishioners] have amongst each other, that they see we can get along, and if we can get along then they can get along."

Several research subjects named the value of engagement with the laity:

• [we need to] know people, love them, [and to] know the culture around us; • the laity for the most part... they’re good workers. They just want to make [the ministry environment] work • layreaders feel empowered, with more ownership of their ministry • input is sought and negotiated

It is appropriate for ministers to engage with parishioners, not only about how ministry in general will be carried out. There will be awareness in the parish about the relationships between or among the ministers themselves. One research subject remarked,

"Parishioners are pleased with [our working relationship]; realize it is something special."

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One example of an healthy boundary is, that parishioners need to know that what is told to one minister will be shared within the team; there will be no secrets held by only one team minister. Some parishioners may question this, particularly if the concern is about something another team member said or did (or failed to say or to do), but this principle needs to be upheld consistently. We are all responsible for what we say. As well, parishioners need to have confidence that a concern, once raised, will be responded to appropriately.7

What Do Teams Ministers Do in Parishes?

Some tasks are shared equally. Conducting the main worship services was always shared among the research subjects:

• so if you were a parishioner in one of these churches and you went to that same church every Sunday it would basically be [the first minister, the second minister], layreader, [the first minister, the second minister], layreader, all cycling. The one exception would be when we had a big tri- parish service where everyone comes together • [we do] liturgy on a rotational basis, genuinely equitable • we’re going to alternate... one week, and when we have a fifth week [month with five Sundays] we all do it together • as worship and ministry in the Church was concerned, I mean, we followed a fairly traditional pattern • [we] share preaching & celebrating, [and] plan three months in advance • each Sunday, two [ministers are] in [one parish].; one [minister] in [another parish]

Most research subjects seemed to share other sacramental and liturgical tasks as well:

• [we] shared services, preaching, administration of communion • all can baptise, marry and bury • [we] do home communions

7 These principles are articulated, for instance, in the "Holy Manners" document, a resource widely used in Parish Councils in the Diocese of Nova Scotia and Prince Edward Island. See also "Standards of Accountability for Congregational Leaders," Parish Officers Handbook, Diocese of Fredericton; http://anglican.nb.ca/legislation/handbooks/parish_officer/officer_handbook_introduction.pdf [accessed July 8, 2014].

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• [we undertake] pastoral and liturgical [work] • the basics I do • we split it, share, so [the other minister] knows what's going on • we wanted to see quality and that meant a rotation model it necessitated it so I finally bought into it • [the other minister] and I share the ministry

Pastoral care was commonly shared, but in a different way. Often the ministers would share hospital visits at different times. Some research subjects specialized in different forms of pastoral care in the parishes:

• [the other minister] and I will do the hospital visits, we try to go once a week. Each one of us • we are both in the hospital seeing people there • hospital visiting, I had a couple of people who did that with me, but primarily I did • [the other minister] visits seniors and hospital visiting • [the other minister] does some hospital visiting too • [for] the hospital, [the other minister] goes at the first of the week and I go at the end of the week; • [the other minister] shares being 'on-call' • [another minister does] some hospital visits. [A third minister] is time- limited • [the other minister is] on-call if needed • [the other minister is] does hospital work at the end of the week • [the other minister is] does hospital work at the beginning of the week

For a number of research subjects, there was some specialty according to different gifts and interests:

• I have kind of encouraged [another minister] to take on, particularly the focus of outreach ministry • I do the funerals • I’m the visitor • I would more often deal with emergency pastoral situations • someone who’s in a long term situation who might need maybe 18 months of pastoral counseling, for spiritual counseling, that I’m more readily available for that while [the other minister] is more apt to do kind of the regular pastoral visiting of the parish which most priests do regularly

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• we don’t double up our time so [the other minister] does most of the regular visits while I do more of the emergency visits. Other than hospital where we both share that ministry of emergency hospital visits. I enjoy crisis ministry • I’m strong liturgically • we tried more or less to work things together, but in the recent months we started discussing things about the division of labor for lack of a better word, where [the other minister] has a very strong interest in youth... [and] is willing to undertake youth ministry • [the other minister] is involved with Mothers' Union, Mission to Seafarers • [the other minister] is not currently undertaking home visitation, but has [in the past] • [the other minister] offers home communions • [the other minister] is often on-call • [the other minister] does baptisms and baptismal preparation; and funerals • [the other minister] may take services elsewhere • [the other minister] is involved with [a congregation]'s A.C.W. [Anglican Church Women] • [the other minister] often attends [one] Parish Council, and sometimes Parish Council [in another place] • [that ministry is] done by the youth guy. There was a real balance among those folks • I do most of the youth ministry • I tend to focus more on the younger families and [the other minister] more on the retirees and shut-ins, but, even then there is a lot of overlap • there are gifts that [the other minister] has that I don’t have and there are gifts that I have that [the other minister] doesn’t have • [someone ordained but not currently active in ministry is sometimes available,] who is not paid, and [this minister] just works a few hours a week, but... will help • the distance works too; because the things that I do that bug [a second minister and a third minister] are not in their face constantly, and the things that they do are not in my face constantly. It might be different if it were every day • that's one benefit I really--about team ministry. Children know [another minister]'s coming. One benefit. Real blessing there • so if I can’t do a particular event I know [the other minister] will step in and if [the other minister] can’t do a particular event I will step in • [we are] playing to our strengths • I do Bible studies on Wednesday mornings • [the other minister] does something with the children

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Teaching opportunities were shared, but not necessarily by all the ministers at the same place at the same time. For example, one research subject remarked, "The way that we do confirmation classes is I’ll do a couple weeks and [the other minister]’ll do a couple [of] weeks and we’ll rotate." Another said, "We share in the confirmation preparation." "We shared in "education" ministry. One research subject explained that one minister consistently carried out the Bible studies: "[One thing w]e were not going to rotate initially for our first year was Bible studies."

There seemed to be a mix of practices for the administrative work of the Church. In some team ministries, the work was very clearly delineated as the responsibility of one of the ministers. In other places, the work was shared:

• we try and alternate between the [Vestry or Parish Council] meetings but the [Vestry or Parish Council] meetings just got too confusing because you weren’t there for the one before it and so you didn’t know what happened or you may have got the minutes but that doesn’t tell you exactly what happened... So [the other minister] is going to the meetings [in two places] and I go [elsewhere], and we were going to do that for a year and switch but it seems to be working [well] so we’re going to leave it alone • any may chair congregational AGMs [Annual General Meetings] • [the other minister] does most of the administration, except when... on vacation • [one minister] does some. [Another minister] shares overseeing A.G.M.s; and is willing to chair other meetings • [one minister] does not do administration, but most else • [one minister] dodges Parish Council • [another minister] has the administration • one of my strengths is that I’m strong in administration • [another minister] is able to chair a meeting in much more of an efficient way than I can • [another minister] tends to handle more of the corporation meetings • [the other minister] hates the administrative side of the church; not many of us like it

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There were a couple of tasks which appeared to be suitable for laity, but the ordained ministers were carrying them out: "[One minister] does the bulletin, but [a lay person] helps." "[The other ordained minister] looks after [ordering] church supplies."

There was consensus about baptism and marriage preparation, but whoever was approached looked after these ministries:

• sacraments. Marriage, baptism; whoever approaches you, they’re yours • marriage prep[aration]--we try and get them all together and I’ve been doing that. And what else? Baptism--whoever’s doing that usually does the prep[aration]

In summary, there were customs which were typical of all the team ministers, but there is also a degree of variation among the research subjects, depending on the ministers' gifts, interests, and particular parish customs.

Team Health

Perceptive laity have an instinctive sense of how a team ministry is going. A healthy working relationship is valued by the parish(es). One research subject remarked, "it's clear that we have a working relationship that's good... [the relationship] goes a lot deeper." Another said, "[the] parish knows that [the other minister] and I have a good relationship."

All the research subjects seemed to recognize that they needed to work with laity, and to encourage lay ministry, for ministry to be effective:

• we [the whole Church leadership] instituted... the Prayer Corner • one can achieve more in ministry, if there are more people doing ministry • it would be a darn sight easier to have done that myself • [I] had to learn that their wrong, my wrong, was not necessarily wrong. It was probably right. It was just a different way of doing it • [although] some people felt excluded, a lot of people felt included

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• [we] need to be able to address community traditions • you have to make sure that people are on-side

Those in leadership have an important teaching role for parishioners:

• need to remind people of their roles, gifts; and communicate this too • team ministry can foster gifts, exercise gifts • the ministers need to model how we all contribute to building up the Church, the Body of Christ

Ideally, the team ministers need to agree to present the same perspective on all major issues while working in parishes. "Triangulation" is when a second person tries to draw a third person to side with them against the first person. A lay person may try to draw an ordained minister onto "their" side. One research subject remarked, "[We] know that they’re going to try and play us off each other, so we said that we’d have our eyes wide open for triangulation, and to make sure that that didn’t happen." In the event that two or more team ministers disagree about the best approach, it is better to sort this out privately, and to get help if needed. More information about drawing on resources from the wider

Church is provided in Chapter 14.

Speed Leas, a consultant with the Alban Institute, distinguishes among several different approaches to conflict:

1. Persuasion 2. Compelling or Forcing 3. Avoiding, Ignoring, Accommodating or Fleeing 4. Collaborating 5. Bargaining or Negotiating 6. Support

All these approaches to conflict have advantages and disadvantages, and different approaches are appropriate in different circumstances. All of us have a "default" approach

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to conflict, and need to learn when to use different approaches.8 This is true in team ministry as well as any other form of conflict which may arise. Some form of conflict will inevitably arise in parish life. The issue is how we appropriately engage in these conflict situations. It can be helpful for team ministers to remember that we do not need to be thin-skinned. It may be appropriate to ask oneself if there can be compromise, or if there is any harm in delaying a relatively inconsequential matter. Avoiding a sincere difficulty, however, is never the right approach.

Communication With the Parish

An Overview of Parish Communication

Communication within the team is addressed in Chapter 13. But the team ministers need to communicate to parishioners, and to receive communication from parishioners. The size of the parish affects how communication takes place within it. There is a well-known theory of congregational size and dynamics:

Name of Congregation Size Key Characteristics Communication "The Family Church" -functions like a family with Less than 50 Active appropriate parental figures. -through the patriarch or Members -patriarchs and matriarchs matriarch control the church’s leadership needs -do not take on the patriarch -primarily want pastoral or matriarch early in one's care from the clergy ministry "The Pastoral Church" -clergy are usually at the -power and effectiveness of 50-150 Active Members center of a Pastoral Church the leadership circle depends -a leadership circle--the upon good communication minister and a small cadre with the congregation and of lay leaders--replaces the the ability of the ordained patriarchs and matriarchs of minister to delegate the Family Church. authority,

8 See Speed B. Leas, Discovering Your Management Style (Bethesda, U.S.A.: The Alban Institute, Inc., 1997).

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-lay persons experience assign responsibility, and having their spiritual needs recognize the met through their personal accomplishments relationship with the minister -sense itself as a family where everyone knows everyone else "The Program Church" -a high-quality personal 150-350 Active Members relationship with the pastor -lay as well as ordained is supplemented by spiritual ministers are increasingly feeding through programs key for communication -many cells of activity, headed by lay leaders. Time and attention is spent in planning with other lay leaders -the ordained minister spends a lot of time recruiting people to head up these smaller ministries, training, supervising, encouraging and evaluating them -key skills for effective ministry in a Program Church begin with the ability to pull together the diverse elements of the parish together -Must help the parish arrive at a consensus about its direction

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"The Corporate Church" -high quality Sunday More than 350 Active morning worship Communication is formal, Members -these churches usually complex, and generated by a have abundant resources number of different figures -distinguished from the Program Church by its complexity and diversity -patriarchs and matriarchs return, as the governing boards who formally, not just informally, control the church’s life and future -laity lead on many levels -key to success is the multiple staff and its ability to manage the diversity of its ministries in a collegial manner -maintaining energy and momentum in a Corporate Church is very difficult when there is division within the parish staff Table 1: Church Size and Dynamics9

What size is a team ministry parish, or geographically-close group of parishes? Chapter 8 reveals something about the size of these parishes. They vary from Family Church congregations to as large as Corporate Church parishes. One of the tensions which may arise in a team ministry is an expectation of a Pastoral-sized Church which can no longer have the same degree of attention from a single ordained minister as was previously experienced.

Timothy Keller, an author and Presbyterian minister, writes this:

9Roy M. Oswald, "How To Minister Effectively in Family, Pastoral, Program, and Corporate-Sized Churches" (Enrichment Journal, Springfield, U.S.A.: The General Council of the Assemblies of God, 2014); http://enrichmentjournal.ag.org/200702/200702_000_various_size.cfm [accessed July 5, 2014], drawing from Arlin Rothauge, Sizing Up a Congregation for New Member Ministry (New York, U.S.A.: The Episcopal Church Centre, 1986).

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The larger the church, the better communication has to be. Without multiple forms and repeated messages, people will feel left out and complain, “I wasn’t told about it.” You know you’ve crossed into a higher size category when such complaints become constant. Informal communication networks (pulpit announcements, newsletter notices, and word of mouth) are insufficient to reach everyone. More lead time is necessary to communicate well.10

All lay people have some role in communicating within parishes. The aim is for communication to be appropriate, timely and effective. In larger parishes, the channels of communication tend to be more formal, and some laity have a particular responsibility to enhance communication.

Some parishes have secretaries or office managers; one of their responsibilities is to enhance communication. In smaller parishes, these tended to be volunteer positions.

When the communication was about matters which affected the whole community, printed bulletins distributed each Sunday, or newsletters, were a common tool for one- way communication. Some research subjects were aware that Sunday bulletins are not a very effective form of communication. Key issues are announced when the community is gathered. Some combination of postings on a parish's web-site, Facebook, talk mail messages, text messages, and using web-based software were common. People were often called by phone, but not to the degree that this author had expected.

Forms of Parish Communication

All of the research subjects used a variety of paper and electronic media to communicate among the parishes:

• communication is, the bulletin

10 Timothy Keller, "Leadership And Church Size Dynamics: How Strategy Changes With Growth, 2006. This article first appeared in The Movement Newsletter, and reprinted in Cutting Edge (Vineyard U.S.A., Spring 2008); http://www.livingwatercc.org/images/VarArticles/ChurchSize2.pdf [accessed July 6, 2014].

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• a printed newsletter • [the other minister]’s wisdom started [an electronic] calendar before we came here, and [the other minister] has a calendar within it for each of the parishes and the hall for me and [the other minister] together, and for [both of us] separate[ly], and what else? That’s pretty much it. So, there’s a person in each parish that updates the calendar for their parish • [the other minister] and I update the calendar. So if it’s not on there, it’s not happening. So that keeps us all organized together and it makes sure that events in one parish doesn’t happen on the same day so we can start working together rather than against each other. And that has really worked out • we have a common bulletin. And we share that • we sent up [an electronic] calendar, which has been the most important part of our team ministry... we have a shared calendar where we know by colour what each church is going to be doing, what’s happening in their halls and it’s maintained primarily by administrators in each of the churches, we don’t have any secretaries, but by the administrators who are volunteer • been sending out talk mail messages • [our parish has a] Communication Committee • one good thing that we have started recently was in having joint announcements so every Sunday, the same churches get the same announcement sheet

Difficulties with Communication

In spite of a lot of effort at communication within and among the parishes, there were often difficulties in communicating a consistent, clear message in a timely way:

• the communication, from what I’ve been told anyways, is pretty flawed on a parish level • there would be people in the congregation, who would say, We didn't know • our communication piece with the congregation in general could have been stronger • it may have been too silo-ed • two parishes have two bulletins • there would be some who would say they felt excluded • [there] never seems to be enough communication it seems, coming to us and going to them • folks from the pews have been saying that communication hasn’t been very effective at all

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Notice the numerous efforts to "try:"

[A] committee meets every month, five weeks or so, to try and discuss and to come to some sort of agreement as to what can we do as a whole group to try and build up the community; to try and build each other up because the ultimate goal is to become one parish.

Long-Term Planning

Part of the communication needs to include long-term planning:

• what will be the strategic plan of the parish • the issue is going to be how do we survive? And how do we maintain having two priests? • [the] Diocese had required each parish all across the diocese basically to engage in kind of a visioning process and one of the things that came out of the visioning process in the parish... was this need to get together with the neighboring parishes do shared ministry, because that parish was never really able to afford... a full stipendiary minister on their own

Lay People With Whom the Team Members Need To Communicate

Parish Wardens and Other Lay Leaders

In the Anglican Church, parish wardens are two or three lay people in every parish, elected at annual meetings, to help facilitate communication and to carry out the parish's ministry. In the Diocese of Nova Scotia and Prince Edward Island, the parish wardens' ministry is described this way:

14. (1) The wardens of a parish are the principal lay officers of that parish. (2) The wardens of a parish shall provide leadership in (a) encouraging mutual responsibility in fulfilling the total ministry to the community; (b) discussing the concerns of the community with the Rector of the parish; (c) subject to the direction of the Bishop, and in compliance with the applicable Canons, overseeing and providing leadership where there is no Rector or while the Rector is absent; (d) when necessary, discussing with the Rector and communicating to the Bishop the concerns of the wardens regarding the ministry of lay or ordained leaders; (e) ensuring that all necessary reports and financial returns are made on time to the Diocesan Synod office;

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(f) ensuring that the Canons of the Diocese, to the extent they apply to the parish and each church that forms a part of the parish, are observed; (g) ensuring that complete and accurate reports of the actions of the parish council and of the council of each church that forms a part of the parish and of the finances of the parish and each church are made to regular meetings of the parish and the church; (h) ensuring that all records of the parish are kept in a timely, thorough and accurate manner; (i) ensuring that all necessary reports and financial returns are made on time to the Diocesan Synod office.11

One research subject mentioned meeting with the parish wardens "on a monthly basis."

One research subject mentioned the importance of the role of wardens in the lives of the parishes:

Wardens have the interest of the parish at heart, so that the sort of more secular side is looked after, even if that means, you know, bringing the problem to the priest or the Parish Council but they should be able to take responsibility for things.

"Layreaders" are lay people licensed by the bishop with the consent of parishes, to assist in ministries in the Church, including preaching, teaching, and officiating at some services. Some research subjects spoke about the role of layreaders, or the order of laity in general, rather than the ministry of parish wardens in particular:

• the laity for the most part... they’re good workers. They just want to make it work • [the] committee seemed to be very receptive to what had proposed • layreaders feel empowered, with more ownership of their ministry -- could potentially have difficulties; laity need to be monitored • input is sought and negotiated • these are traditional churches; this can be a positive or a negative

11 Diocese of Nova Scotia and Prince Edward Island, Canon 35 (Parochial Government), Section 14; http://www.nspeidiocese.ca/canons/Canon%2035%20Final%20Sept%202013.pdf [accessed July 8, 2014].

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It seems that the teaching of lay ministry is not embraced in parishes to the degree that some of the research subjects desired. For example, one remarked, "Really, the idea of shared ministry is not in there." Someone else commented, "[The parishes want a] country parson."

A document used in the Diocese of Fredericton describes the whole ministry of the people of God this way:

The ministry and mission of Christ in the world have been handed on to the Church. It is by baptism that we become members of the Church and thereby we are called to ministry so as to further the mission of Christ. Baptism is both the means of our call and the empowerment for our call. While the Clergy in the parish have the ultimate responsibility for liturgy, Christian education, pastoral care and administration of the sacraments, we must also recognize and nurture the laity, so that their work reflects the diversity of gifts given by God to each member of the Church. ... The exercise of your talents, energy and time is of inestimable value and worth enabling the Church in your parish to respond to the Lord’s call to carry forth his ministry and mission.12

The Role of Parish Councils

Parish Councils (called Vestries in the Diocese of Fredericton) are a group of laity elected at a congregational annual meeting, to provide key oversight for the ministries of the parish. The Diocese of Nova Scotia and Prince Edward Island describes a Parish Council this way:

Parish Councils 6. (1) There shall be a parish council for every parish. (2) A parish council is the governing body that orders the life of the congregation or congregations forming the parish for which the parish council is established. 7. Every parish council shall (a) exercise general oversight over the life, worship and governance of the parish for which it is established, including responsibility for all guilds, societies and organizations of the parish;

12 Parish Officers Handbook, Diocese of Fredericton, http://anglican.nb.ca/legislation/handbooks/parish_officer/officer_handbook_introduction.pdf [accessed July 8, 2014].

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(b) regularly evaluate the overall life of the parish and recommend ideas for effective ministries; (c) carry out such duties as are imposed on it by law, including the Constitution and Canons of the Diocese and the by-laws of the parish.13

Research subjects commented a number of times about the key role of Parish Councils and their committees in parish life:

• when it comes to issues of spending money... or major decisions regarding services, it’s always up to the individual vestries • it's not like a parish corporation that has decision making powers, basically I would say it is a little bit more than a fellowship thing • when I came to [the parish], one of the things I discovered was, again because of the size of the parish, the need for communication and support for the Rector, they had an executive that met twice a month... [It] was the functionality of the administration keeping all the wheels turning, but it also was part of a support network • [the] community did a self-analysis before [the] appointment • [a] Profile document [describing the parish was prepared, before I came] • Parish Council has a big responsibility • it is been a real growth for the people, and a growth for me, because the people are used to the rector doing [almost everything] • always through Parish Council

Acceptance and Benefits

The transformation into a team ministry was often an adjustment for parishes and ministers alike: "Each one of them wanted to have their own say and wanted to ensure that they were getting the best for themselves so... there was a trust issue." However, in time, these team ministries tended to come to be valued. The research subjects remarked:

• once they were convinced that [the other minister] and I weren’t going to ruin them or anything they decided to let us come here so we accepted and came • the stakeholders had appropriate representation that…if they did not agree on us then that was fine. And now the miraculous thing was it only took one meeting and by the end of the meeting they were all quite happy to

13 Canon 35, Parts 6 and 7, Diocese of Nova Scotia and Prince Edward Island, http://www.nspeidiocese.ca/canons/Canon%2035%20Final%20Sept%202013.pdf [accessed July 8, 2014].

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have [the other minister] and I so if twenty people can get together and say, this is… this is an appropriate couple • there was financial strain on a number of parishes and so they had decided at the instigation of [someone outside the parishes] that they should all work together instead of looking for an individual priest and just kind of squeezing by, possibly even having to go to three-quarter time. And so the other churches came together • [Question:] How do you think parishioners perceive your working relationship? [Reply:] Parishioners are pleased with it; realize it is something special • they seem to be very pleased

Research subjects named a number of benefits for parishes in having team ministries:

• in some places I’m aware that some people really appreciate having kind of a variety and others kind of miss the constancy so it really varies. Maybe that--I’m just speculating--that maybe that depends on you know if you’re really happy with one person then you don’t want to change, but if you want a little variation then that might encourage it • benefits... They're getting three for one • three heads are better than one • I think that mirrors the relationship they have amongst each other that they see we can get along, and if we can get along, then they can get along • in retrospect I see a benefit to [having a large Parochial Committee]--just because of that buy-in • there are some who will gravitate to someone over someone else because of their personalities

On-going Challenges

For some team ministers, however, there are substantial on-going challenges. There are financial pressures, confusion about what ministry ought to look like, unkind behavior, and in some parishes, predominantly elderly parishioners:

• not sure... there is a sense of ownership • [there is] a lack of trust • really the idea of shared ministry is not in there • financial desperation • trying to treat us like parents, or try to divide and conquer • everybody sort of wants an equal share of the pie

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• but... people [may] use the divide and conquer strategy, and it’s like kids trying to play mom off against dad • [a] lot of the parishes wanted to stay status quo • [we] would like to have more focus on youth in the parish

Health of the Parish(es)

On the whole, the role of the parish in the health of the team ministry seems to be under- appreciated. In secular psychological studies about teams (see Chapter 5), there has been growing awareness since the mid-1990's that the wider work environment has a significant impact on the health and the efficacy of the team. There needs to be an awareness of parish and community traditions and expectations; some--not all--of these traditions and expectations can actually make the team ministry more difficult to undertake and maintain.

A few difficulties which were identified is that the appointment process for a team ministry may be unclear, parishioners may have unrealistic expectations of what the team can do ("You solve our problems for us!"), or there may be financial pressures (which can introduce anxiety and inappropriate behavior). Some parishioners may be anxious or skeptical when a team is being formed; this may be seen during the interview process.

Change is often resisted. Changes in Anglican parish life have tended to be conservative and evolutionary. In our current environment, we need to be prepared to be more creative, and be willing to accept mistakes. One research subject remarked, "[We need to] be prepared to be bold, try new things." Another comment: "[Ministry] can be messy."

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Non-Stipendiary Ordained Ministry and Parish Life

The Non-Stipendiary Ministry Program in the Diocese of Nova Scotia and Prince Edward

Island means that, along with the rector, members of the parish community may be identified as having a calling to ordination as a priest or as a deacon. Parishes have sometimes been unclear about this ministry. A couple of research subjects identified that there needs to be more education in parishes about non-stipendiary ministers, and further clarity about their role compared with that of a rector. Another research subject identified that we "need [further] guidelines" about these expressions of ministry.

When N.S.O.M. are asked to fill in at other parishes outside the team ministry, this is usually worked out in cooperation with the rector. "[When an N.S.O.M. is invited to] go to other parishes... this is negotiated."

Often N.S.O.M. have deep roots in the local community, and can have valuable insights.

Parishioners need to appreciate this ministry. One research subject remarked, "[We] need supporters of N.S.O.M... [the] parish needs to value it." A member of a congregation being raised up for this ministry can be a sign to other members of the congregation of what we all have to offer. One research subject said, "they see one of their own number,

[and] God blessing it." Other research subjects remarked:

• N.S.O.M. need to plug in parish life • laity have a voice [in raising up ordained ministers from among themselves] • [it is a] positive change in most places • [a Non-Stipendiary Ordained Minister] has lived in the community, and knows people • [a Non-Stipendiary Ordained Minister] has deep community roots

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Conclusion

Parishes have to be engaged with, and ought to be consulted, before a team ministry begins. "Team ministries" cannot be considered in isolation from the parishes within which the teams function. An effective way of engaging the parishes is by having a broad consultation process. While there are common practices, there is also a significant variety in how team ministry is exercised in different parishes.

Communication within and among parishes need particular attention in team ministries.

There are multiple forms of communication among various parties within a parish, and so effective communication can often be an on-going challenge.

Parish support is very helpful for the well-being of the team. Non-Stipendiary Ordained

Ministers serving in parishes have particular roles, and their relationship with the parishes at large as well as with the other ministers need to be considered. Some particular helpful disciplines for team ministries will be considered in the next chapter.

Chapter Thirteen Social and Spiritual Disciplines in a Team Ministry

Social disciplines have evolved in human communities over thousands of years. Our relationships with one another are at the core of makes us human. Michael Sandel challenges the presuppositions of the view that we are morally autonomous beings:

If we understand ourselves as free and independent selves, unbound by moral ties we haven't chosen, we can't make sense of a range of moral and political obligations that we commonly recognize, even prize. These include obligations of solidarity and loyalty, historic memory and religious faith--moral claims that arise from the communities and traditions that shape our identity.1

Spiritual disciplines have been practiced before the formation of Christianity, but these spiritual disciplines practiced in the Church were shaped by the ministry of Jesus Christ and the Church's response to Christ's ministry. To take but two examples, Paul the Apostle writes about the social virtues of welcoming and not being judgmental. Romans 14: 9-10,

13; 15: 7:

For to this end Christ died and lived again, that he might be Lord of both the dead and the living. Why do you pass judgment on your brother or sister? Or you, why do you despise your brother or sister? For we will all stand before the judgment seat of God. ... Let us therefore no longer pass judgment on one another, but resolve instead never to put a stumbling-block or hindrance in the way of another. ... Welcome one another, therefore, just as Christ has welcomed you, for the glory of God.

Christian spiritual disciplines are embraced by the entire Church, and are upheld for everyone, within the Anglican expression of Christianity.2 Particular spiritual disciplines are expected of ordained ministers of the Church.3

1 Michael J. Sandel, Justice (New York, U.S.A.: Farrar, Straus and Giroux, 2009), 228. 2 See "Rule of Life" in The Catechism, Book of Common Prayer (Toronto, Canada: Anglican Book Centre, 1962), 555.

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While social and spiritual disciplines are part of the lives of all ordained ministers, there are some which are particularly important for the well-being of the ministers in a team ministry. How these social and spiritual disciplines are lived out are the responsibility of team ministers and the parish lay leadership.

Tending To the Team Ministry Relationship

Like any relationship, relationships within a team need to be attended to and cultivated.

No matter how important other aspects of parish ministry are, the team relationships will suffer if they are neglected. As one research subject remarked, "we've been intentional about being a team in every way." Other comments included:

• [you] need compatibility • have different styles • the team is comfortable, and works well together • team on events, pastoral issues; like team and identity • all three clergy have grown in their role together • input is sought and negotiated • no sense we're superseding ministry work

A number of team ministers described the team relationship warmly:

• [the other minister and I] have a very open relationship • fantastic • work well together • sense of family • team is a success • [they are] long-term relationships • there’s never been a time where we’ve really truly been upset

Two areas of weakness were sometimes mentioned. First, several research subjects said they wished that there was more ministry with youth: "Someone who is willing to work with youth is definitely a positive." Second, a couple of research subjects identified

3 Ibid., 641.

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administrative and financial matters to be a relative weakness. One wished these skills in a new minister working alongside them:

This can sound really selfish. But I would make them, make them such a powerful administrator and motivator of people, because I don't see those gifts really well in myself as I'd like to see them. And that person would fit in here so great.

Communication

When talking about team ministries, "communication" was talked about, directly or indirectly, far more than anything else. (See Appendix G for a summary of the references to "communication.") Communication was mentioned at least 107 times over the course of the 13 interviews. Ministers learned that a lot of communication work is required in team ministry environments, even more than other models of parish ministry. Everyone has a responsibility to transmit key information in a timely manner, to receive it, and when appropriate, to respond to it. Referring to what happens with a lack of communication, one research subject remarked, "Neither one of us likes to be surprised."

Communication needs to be clear, and preferably, concise. Communication with the parish is addressed in Chapter 12. Here we consider communication within the team.

At least one team seemed to try to communicate everything possibly relevant with one another, and so spent a lot of time with one another: "We communicate Tuesday mornings, Sunday mornings before the service, Thursday mornings before the seniors' services, Wednesday mornings before seniors' homes. We're in constant touch."

In larger parishes, the volume of events makes communication about everything unmanageable, and so the ministers had to discern which was a critical piece of communication which another person needed to know about, and which information did

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not need to be handed on. An example of this was hospital visiting. It was common for two or more ministers to be involved with hospital visiting. Sometimes one went at the beginning of the week, and a second minister went at the end of the week. Sometimes one minister specialized in long-term care needs, or post-hospital follow-up:

• [the other minister] and I will do the hospital visits, we try to go once a week • [the other minister] visits seniors and hospital visiting • [for] the hospital, [the other minister] goes at the first of the week and I go at the end of the week • [the other minister is] on-call if needed • [the other minister is] does hospital work at the end of the week • [the other minister is] does hospital work at the beginning of the week

Sometimes each minister would relay to another the entire list of people who were visited in the hospital: "If it’s someone in hospital I always tell [the other minister]." In other parishes, one minister would relay a list of patients he or she thought needed further attention. In the second case, there needed to be some judgment about what needed to be relayed, and what did not.

I just sort of let [the other minister] know what I’m doing, [the other minister] knows what I’m doing but if it was anything different then or something unusual that occurred I would let [the other minister] know.

Sometimes there were mistakes or omissions. As ministers got to know each other well, they developed a sense about what the other minister(s) needed to know:

• some of the challenges are probably related among the same lines is the communication between all the members of the team have to constantly be open and I would venture to say that is an area where [the other minister] and I have failed or that we are working on--not failed, but working on-- because we are both used to being lone ranger priests • we both set up those boundaries really early, and we made mistakes really early and we learned from them

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The strongly preferred method of communication among the research subjects, when it was for an individual or a small group, was by email. Email is relatively fast and clear and private, messages can be easily saved, and others can respond to email at their convenience. There was some filtering with email, however: Email was seen to be particularly useful when the subject is straightforward. Here are a few examples of comments:

• our main [communication] tool is e-mail • [we] use email a lot • getting on the phone or going face to face takes away from pastoral time, pastoral visitation and takes away from sermon prep, reading other types of things, administration for that matter and because we don’t have a secretary that can bog us down sometimes. So we try as much as possible to communicate through e-mail

Overall, communication is a very important consideration within a team, and untimely communication, a lack of communication, or poor communication, contributes to mistrust.

If there is only one minister in a parish setting, he or she may not need to cultivate communication as much as in a team setting, and then needs to develop the discipline of communication to function well in a team ministry setting.

A Format for Team Meetings

If something is potentially contentious or needs discussion, there seems to be no good substitute for face-to-face conversation. If the ministers are near one another (for example, two offices in a parish hall), one minister may informally drop in on another.

More often, there were regular scheduled team meetings. These meetings were held weekly, bi-weekly or monthly, and lasted from about one to two or more hours. These

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meetings are particularly crucial in the early months of a team ministry, and may be held more frequently then:

• two, two and half hour meeting... Generally we’ll meet at 9:30 and we go, we go about until 11:30, 12:00 • try to meet weekly or at least bi-weekly • we meet every Tuesday morning • we probably meet about twice a month now • try to meet at least once a week to discuss issues, to not so much plan, but to see where we are at and to see where things are going and if there is something coming up, of course, to plan

These meetings often opened with a prayer, a short devotion, or the morning office--daily liturgical devotions. (More is written about this in the "prayer" section, below.) These meetings tend to be open and frank:

• we don’t spend a lot of time on one issue. We deal with it, we deal with it fast and we agree. And if we can’t agree and we can’t deal with it fast we shelve it • sometimes it’s just a little confusing; but it all works out and just to--I mean if we have a problem we... let it out right quick and get it over with • talk about that as soon as possible • if I have something to say, I'll communicate it • if I feel [another minister]'s tiptoeing around something, so I'll say quite clearly to [another minister], I don't have a need here • unless there’s pastoral situation or something that we really need to be open • if there are concerns, they can be addressed at the meeting • [I] cannot think of anything which is not brought up at a team meeting

Key recent events are reviewed and shared. Short- and long-term planning is undertaken.

Ministers will often try to relieve one another's workload. There is a chance to "bounce ideas" off another person. Listening skills, and being an open, honest communicator, are key values. Ministers need to be able to speak openly and frankly with one another, without worrying they will be judged. There should not be anything which cannot be

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considered in confidence during a team meeting. Here are comments from the research subjects about the team meetings:

• usually what we do is we start by talking about our week and, you know, how it’s been, what’s new, what been going on in the parishes • after we talk about our week that’s past, we talk about week or weeks that are coming up in the future--what do we want to do • [it is] good to ask a team [member]: Where do you see yourself going? • [we] can laugh, give and receive guidance, express frustration, share in "family way"

It is helpful for team leaders (see chapter 11) to be included in communication of consequence. It is a mistake, however, to think communication can only take place if it is relayed through the team leader. This author was uncomfortable with a research subject who seemed to be a gatekeeper of communication: "And primarily I was the hub [for communication]."

Inappropriate Communication

"Triangulation" happens when Person A is unhappy with Person B and complains to

Person C, rather than addressing the matter directly with Person B. Person C is drawn in,

Person B may not know what is going on, and Person A can feel vindicated that "others feel the same way I do." In a team ministry relationship, team members need to be aware that they are not drawn into one side or another by a parishioner against another, or against a team member. (More about "triangulation" can be found in Chapter 12.)

Several research subjects were aware that they need to guard the team relationships from the practice of triangulation: "[We] don't want to be triangulated--[I] tell laity, [I] will ask

[another minister]."

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Sometimes unhealthy patterns of communication develop among team ministers.

Information can be withheld, distorted consciously or unconsciously, or presented in a way which is disrespectful to the recipient. Transactional Analysis is a psychological theory of communication, developed by an American psychiatrist, Dr. Eric Berne. It proposes that one can speak as an Adult, a Parent, or as a Child. One can listen as an

Adult, a Parent, or as a Child. Among two or more adults, the ideal is to speak as one

Adult to another Adult. An unhealthy way of communicating between two ministers, or between a minister and a parishioner, would be as a Parent to a Child. Therapist and author Claude Steiner explains Transactional Analysis this way:

Berne ultimately defined the three ego states as: Parent, Adult, and Child. ... Before describing each of the three ego states, it is important to note that these are fundamentally different than [Sigmund] Freud’s Ego, Id, and Superego. Berne describes this best when he writes in Transactional Analysis in Psychotherapy: “It will be demonstrated that Parent, Adult, and Child are not concepts, like Superego, Ego, and Id, or the Jungian constructs, but phenomenological realities. Stated another way, Freud’s ego states are unobservable, theoretical states; but Berne’s three ego states can be confirmed with observable behaviors.4

Transactional Analysis was a lens by which some parish ministers in the Diocese of

Fredericton spoke about communication between or among themselves, or with parishioners: "Transactional Analysis--It's a huge thing around effective communication.

And it's really important I found that in team building."

4Claude Steiner, "Transactional Analysis;" http://www.ericberne.com/transactional-analysis/ [accessed July 9, 2014].

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Confidentiality

The research subjects seemed to be aware of the importance of keeping appropriate confidences. In teams, confidentiality must rest within the group, not within an individual:

• you need confidentiality. Your personal life your ministry, I tell you, they overlap • information is not hidden from other team members • [we have]very open meetings; what is discussed [internally] is confidential

Sometimes there were mistakes: "Probably some of the biggest mess-ups I've done with

[another minister] is when I haven't been completely confidential, and [another minister] hasn't called me to task for that. And I know it's wrong."

An Overview of Some Elements of the Team Ministry Relationship

Support

One important discipline in a team ministry relationship is supporting one another. The responsibilities of the parish do not rest on one ordained minister alone:

• [one of the] benefits I guess that I like about team is that you can discuss things with each other, you can bounce off ideas off each other before you start going into the fray of the parishioners • it is great not to have the weight of the church rest on your shoulders alone • I can share the burden with [the other minister] in a way that I couldn’t share with a lay person no matter how involved in the church, he or she was. The fact that [the other minister] is a stipendiary, ordained, minister makes all the difference in the world • [we get] support from each other

Delegating/ Sharing

Duties are shared in team ministries. But this is not merely shuffling work--it is expressing care for one another. We learn what is important to other people:

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• there was a degree of discipline among those of us who were involved in working together, other people saw that • [the other minister] is happy to delegate if needed • [another minister] can say, No • it's okay to be at the end of your reserves sometimes • there are some parishioners that I don’t connect with and there are some parishioners that [the other minister] doesn’t connect with, and that’s fine but we can sort of help each other out • always ready to help • shared • what does the week look like? And [another minister] usually says, What can I take off your plate? We'd be very intentional about praying together, and actually we spent one whole winter reading the same books • I really got to know [another minister] really a lot from those conversations

Thinking of the Other Minister

There was wide recognition that team ministry can be hard work, and requires consideration for the other member(s) of the team. One cannot be a good team minister and be self-centered. Like any relationship, we need to be considerate of another person's perspective. Research subjects said,

• we both have to think about every decision we have to make and we have to say am I going to be stepping on [another minister]’s toes? Or… so again that’s a positive and a negative you have to constantly be thinking what would [another minister] do in this situation. Is this going to be okay? Because I don’t want to do anything that would jeopardize the cohesion that we have • we know each other [well] enough now that we just don’t go there • there was a degree of discipline among those of us who were involved in working together, [and] other people saw that • [you] definitely have to be someone who has team ministry on the mind, because you really can’t work as two separate individuals

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Letting Go of Ego

"Ego" is one's sense of self, and is sometimes used to mean having a greater sense of our own value and effect on the world than is warranted. Several research subjects wrote that being in a team ministry relationship is good for keeping our egos in check:

• [there's] a lot of letting go of ego stuff involved • expands your life • mostly ego challenges • do you love that other person • [the other minister] will ask; a collaborative process; no egos • here are some who will gravitate to someone over someone else because of their personalities • [challenges?] My sinful nature

The Social Discipline of Prayer

Almost all the research subjects affirmed that prayer needs to have an important place in the team ministry relationship, and that prayer ought to be a component of team meetings.

The exact form of prayer varied--reading Morning Prayer together, a devotional, an opening prayer, or a time of meditation. One research subject explained, "Each and every meeting we always close in prayer. We have a time of reflection on a passage from scripture from the daily office... we always choose a passage." Another remarked that teams need to ensure "that they pray together; [ensure] that they maybe retreat together; ensure that they meet together on a regular basis." "We do say the morning office from time to time and before we meet."

A number of team members identified that prayer can get squeezed because of time constraints, but wanted to "get back on track." Those teams which did not have a prayer component often identified that this was a shortcoming:

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• we still try to pray and plan • probably the three of us should be praying sometime together • we’ve let that [praying together] slip

In one parish, the team ministers both read the same book, and then talked about it afterwards. This was a form of theological development, and was also a way to get to know the values and priorities of the other person:

It used to be most of the morning, because we'd be very intentional about praying together, and actually we spent one whole winter reading the same books, and then we would take half an hour and talk about it, Where are you? What are you getting from it?... I'd really like to get back to that. I really enjoyed that with [another minister]. I really got to know [another minister] really a lot from those conversations.

Energy, Flexibility and Creativity

As we are in a period of rapid cultural shifts, flexibility, energy and creativity with sensitivity are thought to be assets in team ministries. A couple of research subjects identified that another minister who tends to be lazy would not be easy to work with.

Effective ministry can be hard work, and we are in an evolving environment: "Things are changing." "[We are] at a critical time."

One research subject used the intriguing image of an "entrepreneur," to describe what ministry needs to be like in the future: "We're rapidly coming to a place where the entrepreneur is going to be significant in the life of the diocese--in the life of any diocese."

Conclusion

Team ministers need to develop habits to maintain and to protect the team ministry relationship. Effective communication, a common vision, prayer, self-sacrifice, and energy, flexibility and creativity are all important practices. Ministers also need to

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support one another, share and delegate, and let go of their ego. Inappropriate communication needs to be resisted and challenged. Social disciplines being absent or only minimally present does not mean that there cannot be a team ministry, but without these qualities, the team ministry would likely be more difficult.

The next chapter will address the subject of resources outside parishes, to help team ministries in parishes.

Chapter Fourteen Support Beyond the Parish

Anglican parishes do not exist independently of one another, but share resources and key common principles. Parishes have an obligation to support the wider Church, and it is expected that the wider Church will help support the ministries of the parish. For example, the Letter of Appointment to a Rector from the Bishop of the Diocese of Nova

Scotia and Prince Edward Island includes these clauses:

The relationship among the parish, the diocese and a cleric is a complex one, in part due to the fact that we are an episcopal church and are not organized on a congregational-government basis. In addition to your ministry in the parish you will be expected to share in the wider work of the diocese and to support your colleagues in ministry; including (i) attending your regional clericus, (ii) attending inductions, ordinations, or other regional events, (iii) participating in diocesan events, such as meetings of Synod and its committees to which you may be elected/appointed, and (iv) attending clergy conferences. In all of this I am confident of your diligence, energy and fidelity. In carrying out your duties, I can assure you of the support of your bishops, [the local] Archdeacon, and [the local] Regional Dean. ... Through personal experience I have learned that it is best to be clear from the beginning of a new ministry situation what our expectations are. This helps the work of the bishop, and is also a sign of support for you in your ministry. Please be assured, as always, of my continued prayers and concern for you and the diocese.

An Overview of Resources in the Wider Church

Every Anglican bishop has a key role in promoting the Christian faith and coordinating ministry through the bishop's diocese, including the work of team ministry. The bishop entrusts the work of the parish to the local ministers, but provides some support and oversight.

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Other clergy can support team ministers and parishes. In the Diocese of Nova Scotia and

Prince Edward Island, and in the Diocese of Fredericton, there are archdeacons. In eastern

Canada, archdeacons are likely to be parish clergy who help support the bishop's ministry, although they may work full time in the diocesan office. Regional Deans help provide administrative support in the Diocese of Nova Scotia and Prince Edward Island.

Theological colleges are key instruments providing formative education for parish ministers. There is a theological college in the Canadian Maritimes who prepares

Anglican postulants educationally for ordination: The Atlantic School of Theology

(A.S.T.) in Halifax, Nova Scotia. Although theoretically ministers can be prepared for ordination from colleges around the world, in practice most parish clergy in the Maritimes received their formal education at A.S.T. or other Canadian colleges.

There are staff in the diocesan offices, besides the bishops, who can provide training, financial expertise or other skills (the question is in italic type): "If something comes from the diocesan office does it just get sent to both of you or--? Yes it does." Some of staff's work is administrative work for the diocese to function, but staff may also be available to visit parishes and regions, to enhance ministry.

Other resources in the wider Church include:

• other Christian denominations • team ministers in other parishes who have more experience • counselors • places of retreat • conferences and other continuing education opportunities

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These resources can enhance capacities for ministry, and team members can be encouraged or even obliged to participate.

A diocesan office may be able to provide some initial financial support, or reduce the amount of financial support the parish has to provide the diocesan office. This can reduce anxiety about expenses, and enables the parish(es) to focus on developing other priorities of parish life. One research subject explained: "[The parishes] were getting grants from the Diocese." Another responded, there were "no financial resources that came from the

Diocese, because [the money] is just not there." Evidently there was concern about finances among research subjects:

• [the bishop] said, 'Well, I was thinking a little bigger than that. I think there’s room for two priests, maybe two and a half, but there was no money for two and a half • if finances were fine and we were able to continue with two priests that the bishop would consult with myself if I’m still here to say alright could you work with this person? Or who would rather work with, this person or this person? And I hope the same courtesy would be given to the other person

All team ministries and parishes expect and need support from beyond the parish around the time of the formation of the team, and on-going support and monitoring can help maintain the health of a team ministry. One research subject spoke this way about the need for support or tools for a team: "It's all very well to say, Go work as a team, but not give them any tools to do that."

It seems that parishioners or even the ministers themselves are not always aware of what resources are available. A few research subjects could not see any specific support being provided by the region or the diocesan office. In answer to what support is provided, one replied: "Nothing." Another responded, "Training? No."

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People who were most valued by the research subjects were a person or two from outside the parish, who have parish experiences, who are familiar with the blessings and the challenges of ordained ministry, and who have skills in "visioning" and being able to identify the big picture. It appears unimportant whether the resource person is lay or ordained. What is important is that the resource person has the skills to help clergy and parishes work through this process. The research subjects commented:

• [we] had a meeting with [an outside resource person] • [an outside resource person has].... been helping us every year twice so far • it’s great to have somebody from the diocese who’s kind of a "middle man" …who doesn’t have anything at stake • and is able to listen to the stakeholders for that matter • we’ve employed as much as we can the diocese in aiding us… in the tasks

Bishops

Bishops are the senior order of ordained ministers, ultimately responsible for ministry throughout the diocese. Besides administrative roles, Anglican bishops have responsibilities to teach, to ordain other ministers, to confirm, to provide liturgical direction, to be a sign of the Church's unity, and to provide pastoral care, particularly to the other clergy. This ministry is understood to be in continuity with the ministry of the apostles.1 Bishops participate in the appointment of team ministries (see Appendix F.)

The research subjects assumed the involvement of bishops in the parish appointment process:

• the bishop is the overseer of the whole diocese and sort of to ensure that the archdeacons and the regional dean and the priests are all doing what they’ve been called to do and basically that the gospel of Jesus should be and preached

1 "Bishops," The Oxford Dictionary of the Christian Church, F.L. Cross and E.A. Livingstone, editors (Oxford, U.K.: Oxford University Press, second edition, 1974), 176.

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• there was something off track then the bishop has to somehow or other deal with that • the new bishop, whenever he or she comes in, will have to make a decision in terms of various parochial appointments • I don’t see any reason why a bishop shouldn’t be able to say this person will fit, but the way that the bishop did this was so well thought out, [the bishop] didn’t just want to appoint somebody or just put forward one name and say, 'Well, accept this person and let’s see if you accept the other person.' [The bishop] was very intentional about saying this is your ministry that you’re going to carry out. Can you do this together?

Bishops have a central role in influencing which clergy are matched with particular parishes. One research subject said, the "bishop needs to be visible." Bishops may undertake this external resource role entirely themselves, or this work may be partly undertaken by an archdeacon.

It became evident that the bishop might begin planning for a team ministry a long time before team ministers come to a parish, or perhaps even before it seems to be thought about in the parish(es). Research subjects identified that the bishop started to make plans years before the appointment was made (the question is in italic type):

• one thing that intrigued me was that the bishop… spoke to you 18 months before the appointment took place, which to me is a longer kind of lead time than what I would expect. Was there something about your traits or gifts that the bishop thought maybe this would be a good match? There’s a chance for that. Yeah, I think so. The bishop wanted to ensure--and I believe this and this is more speculation than anything, but that there were… other team ministries that had been established in the diocese which had not been successful or not as successful as intended • bishop called about 18 months before and inquired if I’d be interested in team ministry. I indicated yes • [in] the course of that year and a half [the bishop] kept asking me every couple of months if I [were] still interested in team ministries, so it was a process of time. He wanted my CV

Bishops provided some opportunity for consultation in the appointment process:

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• the bishop was giving us an opportunity to learn about each other enough that if at any point… before the interview that we could walk out • [the bishop] had an instinct about the fact that we could probably work together • the bishop would’ve given each of us an option to escape and that’s why he was going so slowly and being so intentional about every stage of the game which maybe--again this is speculation--but whether or not he had learned from previous experience that this was the right path to go • the bishop had said, I want to drive you around the parishes so that you see where you would be going. He never brought us inside the churches, he just drove us around and that gave us a keen sense of the distance between the various parishes so when we met we had that fresh in our minds. It was only a couple [of] weeks earlier that we had had that meeting with the bishop, so when we met together we said, 'Well we can’t do this parish and this parish because the distance' • the bishop has the perfect right to be able to appoint somebody… without consultation

The research subjects believed that the bishop needs to keep several things in mind: The bishop needs to keep in mind the needs of the parish(es)--a parish in which there has been dissension will likely need ministers with strong pastoral skills, for example. The bishop needs to bear in mind the needs of the wider civic community, and the financial status of the parish(es). The bishop needs to know the make-up of the ministers themselves:

• the bishop didn’t put one of us in charge. [The bishop] kind of said, You guys work it out • [the bishop] had said that [the bishop] wasn’t going to tell me who I was working with until this moment where both of us could have our… profiles, our personal profile. So [the bishop] wanted me to change it so that it’d reflect a team parish--these four parishes--and why I would want to do that • bishop knew I was ready to leave my previous parish so [the bishop] contacted me • I had a talk with my Bishop towards the end of that year and [the Bishop] wisely suggested that it was, you know, that it was time to move on • basically it was the Bishop’s call

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Several research subjects indicated the bishop seems to have an intuition about who would likely be good to work together: "One of the Bishop's considerations was, I'm guessing here, that [one particular minister] might work well with [another particular minister]."

Someone else commented,

The role of the bishop is to very much listen. But I think the bishop also needs to be very aware of [the bishop's] personnel, and try to make the best fit. And I also think the bishop should be aware of clergy outside [the bishop's] own diocese.

The research subjects anticipated that the bishop could be a resource to bring about reconciliation, if there was a conflict within the team ministry or significant parochial difficulties: "[In the event of a conflict,] we would just have to get the Bishop to mediate." "[If there is] something off track then the bishop has to somehow or other deal with that."

During this time of significant cultural change, the bishop may play an important role in supporting the creative work of the parish ministers, while protecting them against unrealistic expectations by parishioners. There needs to be a successful navigation between traditional parochial and creative ministries. One research subject said,

We're rapidly coming to a place where the "entrepreneur" is going to be significant... in the life of any diocese... [the bishop's] going to have to run interference between the expectations of the parish and of the realities of the situation.

At the same time, parish ministers have quite a bit of latitude in exercising their ministries. In Anglican parishes, what tends to get the bishop concerned is when there seem to be parochial difficulties; otherwise the ministry is mostly left alone. One research subject explained it this way: "If the bishop were to question me about why that is being done, I would say here are the reasons, here is the logic we went through."

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Research subjects also observed that sometimes the expectations of what the bishop or the diocese can do or should do may be too high. There was some desire that the bishop's administrative load be lightened:

One of things we need to try to do is to lift some of the administrative burden off the bishops, in order that they can become the chief pastor and catalyst around this kind of ministry.

One research subject in the Diocese of Nova Scotia and Prince Edward Island identified that the bishop needs to be "an advocate" for the Non-Stipendiary Ordained Ministry: The

"Bishop... is an advocate for the NSOM ministry; [the] bishop is a facilitator."

Other Extra-Parochial Resources

Several research subjects saw the archdeacon as a helpful person, who has a perspective from outside the parish. The archdeacon "doesn’t have anything at stake." As well, the archdeacon may be able to speak more frankly than the ministers, who work in the parish daily.

[The archdeacon has] come--[for example,] if we want to explain something to the congregations, you need an outside opinion, so they can get angry at [the archdeacon] and then we [the team ministers] can straighten it out afterwards.

This author summarized what I was hearing with one research subject this way:

In some dioceses there really are no resources for some people--they just kind of figure it out on their own. And [in] others there is kind of training weekends or supporters and things like that. I hear you saying that the Archdeacons were available to kind of work with the parishes and to provide some resources.

One research subjected mentioned the benefit of the "Parish Development Officer" of the diocese. Others mentioned resources to read, provided by the diocese:

• there was a book published that all clergy [were] very encouraged to read • big thick red binder with a lot of articles, basically on the crises the churches is facing right now, some of which covers shared ministry

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Visioning Process

As noted in Chapter 11, parishioners and ministers need to engage in a process of long- term planning, at the time the team ministry is being formed. While there may be resource people who can carry this out within the parish(es), it takes significant skills to marshal and coordinate a vision within a large group of people. Further, someone from outside the parish can be seen to be more objective than a parishioner or one of the ordained ministers. Given these considerations, this process is likely better undertaken by someone outside the parish.

One research subject suggested that a good question to ask each team member is, "Where do you see yourself going?" A lay reviewer of an earlier draft of this thesis suggested the question be revised. During a visioning process, a facilitator may ask: "What are the goals of the parish and of the individuals?" Other research subjects made comments like these:

• there needs to be some training about what a team is, and they need to do that together • you need to set milestones around how the team is going to maintain its health

Another research subject explained in more detail:

[The] Diocese had required each parish all across the diocese basically to engage in kind of a visioning process and one of the things that came out of the visioning process in the parish... was this need to get together with the neighboring parishes do shared ministry because that parish was never really able to afford a full time Minister, a full stipendiary minister on their own.

Minster Model

Several research subjects in the Diocese of Fredericton mentioned the "Minster" model of ministry. This was a practice of providing ministry in parts of England in the early

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Middle Ages. There would be regional center, a large central parish, and clergy would go out from this regional center to provide pastoral and sacramental care in outlying districts.

This might be a strategy to provide for parishioners' needs in smaller outlying parishes today.2 "[We have studied the] Minster model of Ministry."

In this author's view, there could be three obstacles to the Minister model being used today: The larger regional parishes would have to be prepared to share resources in a way they have not been used to; smaller outlying parishes would no longer have resident ministers--the physical presence of ministers living in local communities can be undervalued by outsiders; and, in Canada today we live in an age with less deference to authority and significant skepticism about innovations in institutions. In light of this, there seem to be significant obstacles in introducing a Minister model in Maritime

Anglican parishes today.

Titles

During the interviews, it became evident there was some dissatisfaction about how best to describe team ministers. This was felt particularly, but not exclusively, among the Non-

Stipendiary Ordained Ministers, as this defines people by what they do not have (a stipend). "Co-rectors" can be a problem in canon law. "Locally-ordained" (for N.S.O.M.) is used in some English dioceses, but is not widely used in Canada. Assistants can imply hierarchy. "Associates," while perhaps not satisfactory to everyone, was often used. We need to further develop language which reflects the reality of all models of parish life today. One research subject remarked, "Our titles haven’t changed yet, so we are kind of

2 "Innovative and Unusual Pastoral Arrangements," Church of England, http://www.churchofengland.org/media/55186/innovativepastoralarr.pdf [accessed July 10, 2014], 35-36.

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keen on getting the Bishop to do that." Rather than this be imposed by a diocesan office, perhaps team ministers themselves can develop and employ language which seems most satisfactory to everyone.

On-going Support

It seems that support for team ministries is needed most around the time that these ministries are formed. It is appropriate to offer on-going support. This may be as simple as a check-in with the ministers and the parish wardens (the chief elected lay officers). In the Diocese of Nova Scotia and Prince Edward Island, following the adoption of parish covenants (see Chapter 11), archdeacons or other figures working on behalf of the diocesan office have the responsibility to follow up regularly, to see that principles in the parish covenant are still relevant and being carried out.

There needs to be periodic evaluation by the diocesan office that each team ministry is still an appropriate model. If there needs to be a transition to another form of ministry, more support will likely be needed for the parish(es) at this time. One research subject explained, "The common vision evolves over time, and needs to be re-assessed regularly."

In the event that a team ministry ends and a new one needs to be formed, the diocese will likely need to provide some support during this transition. If there are two stipendiary ministers appointed at the same time, there is some feeling that both need to resign together.3 When there is a Non-Stipendiary Ordained Minister who remains in the parish

3 For example, Janet Marshall, who currently works in the Diocese of Montreal, and who has undertaken consulting work for the Diocese of Nova Scotia and Prince Edward Island, has cautioned against

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while a new stipendiary minister is appointed, this transition needs attention and care.

The "established" minister and parishioners need to take care that the "new" minister is included and integrated into parish life, and that ministries continue to be shared.

It is evident that the Bishop has a vital role in facilitating team ministries. However, the bishop alone does not bear responsibility for team. The ministers themselves, and the parish lay leadership need to be participants in this process. Other resources from beyond the parish can help ensure healthy team ministries, for the benefit of everyone involved.

having the dynamics of one stipendiary minister present who is already established in parish life, and a second stipendiary minister being introduced into the parish(es).

Chapter 15 Conclusion

The Western culture in which we live is within a period of remarkable and rapid change

--political, social, and technological changes. Within the Maritimes provinces of Canada, the Anglican Church is grappling how best to carry out outreach and ministry in this evolving environment. The prevailing model of single-clergy parishes does not appear to be the most effective model in all circumstances.

One alternative parish model is a team ministry model. Team ministries are characterized by more than one person in the position of leadership carrying out ministry in overlapping roles in the same parish environment (one parish, or two or more geographically-close parishes), functioning in a non-hierarchical manner. Most team members are ordained, although not all of them must be.

This expression of ministry is consistent with the principles of ministry in scripture and in the early Church, and is currently practiced in a number of Anglican provinces worldwide.

Within the Anglican communion, it is the Church of England which has the most experience with team ministries.

The field of Occupational Psychology examines how people work together in groups in their places of work. Insights from Occupational Psychology can help inform team ministries in the Anglican Church: Endurance, satisfaction, identification and common goals are signs of a team being successful. Individual characteristics, competencies, and situational characteristics all contribute to the success of the team.

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The bulk of the research for this thesis was a grounded theory qualitative research study, undertaken among participants in some team ministries in the Anglican Diocese of Nova

Scotia and Prince Edward Island, and in the Anglican Diocese of Fredericton, in the

Canadian Maritime provinces. This research identified a collection of key points to bear in mind, around the time that team ministries are being formed, and for the proper maintenance of these teams:

• potential team ministers need to have reasonably compatible theological perspectives and dispositions, and reasonably good emotional intelligence • in the Diocese of Nova Scotia and Prince Edward Island, which has Non- Stipendiary Ordained Ministers (N.S.O.M.), care needs to be taken for the relationships which include N.S.O.M., as these ordained ministers are "raised up" from the parish environment, and generally exercise their ministry in only one place. N.S.O.M. always work with other ministers • there are general traits which ought to be present among team ministers-- particularly, the values of trust, honesty, and mutual respect; conversely, negative traits ought not to be present, or only minimally present. There are assessment tools which can help identify if candidates are more likely to be suitable for serving in team ministries • team ministers need to meet intentionally before the team ministry begins, with support of someone from the diocesan office or another representative of the wider Church Written principles about working together are beneficial, and complementary gifts are desirable • A “parish covenant” is one way in which identity and goals are identified, and communication is fostered, for team members in an Anglican diocese. Such covenants are constructed during the team’s formation, and are a document resource for the team, parishioners, and the diocesan office.1 (An excerpt from a parish covenant is found in Appendix E.) • it is preferable for there to be a common appointment time for the different ministers, although this is not feasible when N.S.O.M. are serving in the parishes already • there needs to be flexibility in the specific arrangements for team ministries, including changes that will take place over time as the ministers work together • there needs to be a team leader

1 As an example for typical directions within a diocese about parish covenants, see Canon XXV, Section 24; http://www.nspeidiocese.ca/diocese/canon/documents/CANON25-2006.pdf; [accessed December 28, 2011].

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• While it may seem obvious to some, it is important to establish clarity about what is meant by a "team" ministry • there needs to be a parish self-assessment as part of the process of preparing for a team ministry. That is, team ministry likely cannot be imposed on a parish or parishes without the cooperation of lay people in leadership in those parishes. Team ministry needs to be discerned within the local Church as a form of ministry to which the parishes are being called. As part of this parish process, there needs to be clarification of expectations--for example, if one team member has a particular responsibility for an area of the parish, or for a particular ministry within the parish. The identity of the parish needs to be kept in mind by the team ministers, parishioners, and the wider Church. As a team ministry is a departure from the traditional model of providing parish ministry, parishioners themselves need education and support for this transition. Presenting the theology of lay ministry, and encouraging its practice, is a way to help parishioners understand the shared ministry practice among the team members • communication is a substantial challenge in team ministries, and requires on-going focus. When there are breakdowns in communication, ministers likely need to apologize and to provide redress • as part of the work of team ministry, there needs to be long-term planning among the ministers, with the parish lay leadership. It is usually helpful to have periodic support and guidance in this process from someone outside the parish • the team ministry relationship needs to be tended to--thinking of the other person, sharing, supporting, letting go of one's ego, and maintaining appropriate confidentiality • team ministers need to pray with and for one another • within the Anglican Church, bishops are key figures for parish appointments, and bishops or other staff are important resources for providing on-going support for team ministries

While there are a number of benefits to team ministries, there can also be significant challenges in having different gifted, articulate, and often energetic people working together. It is in everyone's better interest to have teams which function well, and which are positive environments for the ministers themselves. Ministers who are reasonably compatible and prepared for working together, parishes which are prepared and

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supportive of this ministry, appropriate resources from beyond the parish, and continued support as appropriate, are likely to ensure that all goes well.

For all its challenges, it was clear that most of the research subjects valued being part of a team ministry. Here are comments which some of them made:

• would I want to go back to being alone in a parish? No, I don’t think so • I would rather be in team ministry • there isn’t that propensity to get down on yourself or to be overwhelmed • I wouldn’t normally choose [another minister] as a friend; [the other minister] does all these other things you know that I just don’t understand at all... [the other minister] doesn’t get me either but as a priest I extremely value [the other minister's] ministry. And… it’s a positive working relationship; and I know if there’s anything that I need, there’s a person, I can count on [the other minister] in a second • if there’s a future dread, the future dread is that what happens when a good relationship, you know, ends • [ministry is] not a solitary endeavor, it’s a team endeavor; and there are some benefits to being in a solitary parish or in a one single parish, there’s benefit to being a single priest, not a single priest but a priest doing the task on his own or her own, but I’ll tell you, it’s much easier to do it in team than it is to do it on your own--because you’ve got someone else you can speak to • we do have what I’d call free time • the parishes are very, very happy • [question:] How do you think parishioners perceive your working relationship? [Reply:] Parishioners are pleased with it; realize it is something special • they see us as working well together • [it is a] positive change in most places • it's clear that we have a working relationship that's good • [question:] How do parishioners perceive your working relationship? [Reply:] Pleased; generally pleased • they like both [the other minister] and I, generally speaking • they see us as working well together • I’m very blessed, to be honest

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This thesis is intended to be a resource for teams, parishes, and for the Anglican Church in the Maritime provinces as a whole. It may be useful in other jurisdictions as well--all for the greater glory of God.

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Appendix A General Goals for Parishes

Following are a number of general goals for parishes,1 in the Anglican Diocese of Nova Scotia and Prince Edward Island. Other dioceses would likely be more ambitious on certain points. Most parishes would have much more specific targets. These goals, however, would typically be held in most dioceses.

A successful parish environment in this diocese would include the following marks:

1. That the parish has sufficient financial resources so that needs are met reasonably well, that income is stable, regular, and growing modestly 2. That Anglicans who have previously been involved with parish life and become absent are returning and being re-integrated into the parish community, and those with no Church background are gradually being drawn into parish life as well 3. That there is a broad range of “lay ministry” being offered in the parish. That is, parishioners are not only spiritual consumers, but a broad percentage of the parish community is contributing to the internal work of the Church, outreach in the community, or both. “Lay ministries” is intended to be understood broadly–examples include being involved with worship, developing and exercising opportunities for spiritual maturity and discipline (such as Bible studies and prayer groups), contributing to the well-being of the community (promoting and supporting care for those in need as an expression of one’s faith–food banks, parish nursing programs, hospital visitations), caring for young people (such as parish nurseries, Christian education, and youth groups), looking after the parish property, and so on. Theologically, Christians believe that--without exception--everyone has something to offer, and the role of the Church leaders is to identify, foster and co-ordinate the natural talents and God-inspired qualities among the parishioners. The more ministries that are being offered, the better these ministries are being run, and particularly, the more people are involved, the more likely the parish is understood to be healthy and successful 4. That there is a sense of moderate contentment, but parishioners are not too content. A sense of contentment is both a goal and a side-effect of other aspects of parish life going well. One might think that great contentment is more desirable than moderate contentment. However, great contentment is likely a sign that there is not very much energy, and energy is needed for a parish to thrive. Further, a healthier parish is more likely to be a parish in which there are a variety of ideas and practices which jostle against one another, and challenge one another–different

1 These goals were identified through input from a number of clergy in the Diocese of Nova Scotia and Prince Edward Island.

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values competing for attention do not lead to a state of contentment. For example, what is to be the theme of a preaching series, or what are the priorities of the parish budget, reflect different priorities which need to be engaged with, and the outcomes may not be completely satisfactory to everyone 5. While there is no sense that the tasks are finished, a large number of parishioners share in a sense of satisfaction in the direction in which the community is growing 6. That there are effective opportunities for spiritual development--effective in the sense that there is wide participation in a variety of programs, and a sense that these programs help foster spiritual maturity and, often, leadership 7. That leadership is shown not only by the clergy, but that lay people share in exercising leadership, and that the leadership works well–it is both wide and deep. Leadership is more than simply managing people’s expectations, and includes modeling, teaching, equipping and enabling others in their exercise of ministry, establishing appropriate boundaries, and so on 8. That there a sense of intimacy during worship which deeply affects people in a positive way–people have a sense that they are encountering God in a significant way, and there is a sense of something attractive taking place during the worship services. People’s lives are being changed as a result of these experiences. These experiences may be related to spiritual development, but are not limited to spiritual development 9. That there is a sense of appropriate, timely pastoral care being offered to parishioners – particularly during times of crisis and tragedy 10. That there is clear, on-going, appropriate communication, which is provided in a timely manner; 11. That there is a sense of fellowship, working together, an encouragement being broadly present in the parish community 12. That a wide number of parishioners are participating, and making a significant, coordinated positive influence, in their local communities and even globally– particularly, to those in need 13. That there is participation in the wider work of the Church in the diocese and beyond, and that there is participation in the decision-making for the work of the wider Church 14. That there is a sense of a vibrant presence and ministries in the parish which are visible to people outside the parish

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Appendix B Letter of Introduction to Parish Leaders

affiliated with the University of Toronto

47 Queen’s Park Crescent East • Toronto, Ontario, Canada M5S 2C3 Telephone: 416-978-4039 • Fax: 416-978-7821 • Website: www.tst.edu

(Date)

(Forwarding address)

Dear (Name):

I am working on a D.Min. (Doctor of Ministry) degree from the Toronto School of Theology. My area of research will be on the subject of “team ministry.” This initiative has been approved at T.S.T., and has the support of the bishops in the Diocese of Fredericton and the Diocese of Nova Scotia and Prince Edward Island.

I understand that you are currently working with at least one colleague who is not a curate, in a parish setting. I am writing to ask if you would be willing to meet with me to talk about your experiences. Any information about your particular experiences would be kept in complete confidence by me, although I intend to share general results of my interviews with the bishops and at T.S.T.

There will be two or three steps to the process:

1. A brief written survey about your background, and your consent to participating in the research. You may choose to withdraw your consent at any time, although I hope and anticipate that will not be necessary.

Members Emmanuel College – United • Knox College – Presbyterian • Regis College – Roman Catholic, Jesuit • St. Augustine’s Seminary – Roman Catholic, Diocesan University of St. Michael’s College – Roman Catholic, Basilian • University of Trinity College – Anglican • Wycliffe College – Anglican, Evangelical Affiliates Conrad Grebel University College – Toronto Mennonite Theological Centre – Mennonite • Huron University College – Anglican Institute for Christian Studies – Reformed • Waterloo Lutheran Seminary – Evangelical Lutheran

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2. A private interview with me, which will be recorded; I will transcribe the interview afterwards for my own study. A proposed interview guide (attached) gives you some sense of the kind of questions I will be asking. I anticipate this interview would take less than an hour. The content of this interview will be held in the strictest confidence. Common trends and outcomes will be shared with my academic colleagues, with the Maritime Anglican bishops, and (if desired) to those who have been interviewed, so long as individuals cannot be identified.

3. If you wish to participate further, I would like to consult later with some people whom I interview, in order to get feedback. I would be inviting comments on a written document.

With permission of those I interview, and if laity are willing, I would like to share the general research results with a few laity in the Maritime provinces, and would like to invite their responses. This can help serve as a kind of validation check for my research, as most or everyone I will be interviewing will be clergy.

I hope there will be three positive outcomes to my research: I hope it will be helpful to me academically; it may be helpful for you and for others to read general comments about Anglican team ministries in the Maritimes, and it may benefit the local diocese as team ministries are being formed and maintained.

I will be following up this letter with a phone call in about a week. I hope you are willing to help, but understand completely if you are unable to be involved at this time, or in the foreseeable future.

Respectfully, in Christ,

(Archdeacon) Peter Armstrong,

Anglican Churches of Pictou County

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Appendix C Survey Questions

Clergy or Lay Leader

Gender (please circle one): Male Female

Age (please circle one): 21-30 years of age 41-50 years of age 61-70 years of age 31-40 years of age 51-60 years of age 71 years of age or older

Year of ordination as a deacon (if applicable):

Theological degree(s) earned (if applicable) – for instance, M.Div., M.Th., B.Th., etc.:

Name of degree-granting Theological College or Seminary:

Number of parishes or chaplaincies at which one has served since ordination (please circle):

1 2 3 4 5 6 7 8

What number of years did you serve in each parish or chaplaincy? Please reply for each of the places you have served. #1 refers to the first place where you served, #2 for the second place, etc. Parish/ chaplaincy #1: Parish/ chaplaincy #5: Parish/ chaplaincy #2: Parish/ chaplaincy #6: Parish/ chaplaincy #3: Parish/ chaplaincy #7: Parish/ chaplaincy #4: Parish/ chaplaincy #8:

Parish(es)

How may clergy or full-time lay leaders work in the parish(es) where you serve (please circle one): 1 2 3 4 5

How many congregations are there in the parish(es) – please circle one? 1 2 3 4 5 6 7 8

What is the approximate number of households which are associated with the parish(es)?

What year was/ were the parish(es) established?

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When was the team ministry established?

What is the approximate geographic size of the parish(es) you serve--approximate number of kilometres in the bounds of the parish(es) from one end to the other?

What is the approximate annual income from envelope and (if applicable) Pre-Authorized Remittance contributions in the last calendar year?

What is the approximate total annual income from all sources in the last calendar year?

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Appendix D Interview Guide Interview Guide: Grounded Theory Research Peter Armstrong (date)

1. Did you grow up around here? (Have you always been part of this diocese?) 2. What were your earliest impressions of Anglican clergy (if any)? 3. How did you begin ministry in the parish(es) in which you’re presently serving? 4. What (if any) experience, training or skills have you developed in the past, which prepared you for this appointment in team ministry? 5. What was the process that you learned that you would be working with others in a team ministry? 6. How much say did you have in who you will be working with? 7. What work, if any, is one person’s responsibility? What work is shared? Please address liturgical, pastoral, community presence, teaching, social outreach, evangelistic and administrative responsibilities. 8. What processes for communication do you have with one another? 9. What are the processes for communicating with parishioners? 10. How do you think parishioners perceive your working relationship? 11. What are the benefits of working together, in your view? 12. What are the successes of working together, in your view? 13. What are the challenges of working together, in your view? 14. In your view, what would be the ideal traits for someone serving in a team ministry relationship? 15. In your view, what traits could produce challenges or strains in a team ministry relationship? 16. What is the appropriate role of the bishop in parochial appointments, in your view? 17. What is the appropriate role of parish wardens or other laity in parochial appointments, in your view? 18. What would you like the diocesan office to know before a team ministry is put in place? 19. Are there any other comments you would like to make?

Thank you very much for your time.

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Appendix E Excerpts from the Current A.C.P.C. Parish Covenant

A Covenant in Ministry among the Clergy and Laity of the Confederation of Four Anglican Churches in Pictou County (A.C.P.C.) PREAMBLE

God has created and redeemed us through his Son, Jesus Christ, in order that we might be a new humanity in union with him. A covenant is a sign of God's faithfulness to us, and our commitment, by grace, to love and serve him faithfully all our days. God's covenant is shown first with the rainbow in a renewed world with Noah and his family (Genesis 9: 13). Jesus Christ instituted the Holy Eucharist as a sign of his new covenant (Luke 22: 20), which is a central act of our worship in loving response to him, in the loving community of his Church.

Our ministerial priesthood, lay and ordained, is within the covenant of Christ and his people. This covenant is intended to show the principles and boundaries of our common ministry.

THE ANGLICAN CHURCHES OF PICTOU COUNTY

The Confederation (A.C.P.C.) currently pastorally embraces the Parishes of Stellarton and Thorburn, Pictou, and Westville, which includes Christ Church, St Alban’s, St James' and St Bees’. The population is comprised of people of various ages, interests, and traditions, most of whom live in or near the heart of Industrial Pictou County…

"Serve one another with whatever gift each of you has received." (I Peter 4: 10b).

As we continue to celebrate a team ministry with Archdeacon Peter Armstrong as Rector, with the Associate Priests the Reverends Aidan Kingsbury and Art Bourré, we reaffirm our desire to know God, love God, live God, share God with each other and the world we are called to reach and to serve; and to continue to focus on developing healthy churches and ultimately a healthier Confederation.

We [clergy and parish wardens] affirm that the Anglican Churches of Pictou County is called to continue our journey together with a resolve to embrace opportunities for change and the re-orientation of our lives in faithfulness to the Risen Lord, Jesus.

… we shall:

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1. Confer with and support each other in Christ within all the work of ministry affecting the Confederation and the wider church, and those whom we can touch with Christ's love presently outside the church. Among the clergy, this communication includes funerals, baptisms, weddings, special services or other significant pastoral concerns (when there are deaths or urgent pastoral concerns, by telephone; otherwise at regular team meetings). …

Appendix I [of the A.C.P.C. Covenant]

MINISTRY, ORDAINED AND LAY, WITHIN A.C.P.C.

In A.C.P.C. there are associate priests, a rector, and an honourary assistant, who are all priests. They are one part of the ministry within the Church of God, to which we all (lay and ordained) belong, by reason of our baptismal vows.

The ministry of a priest is described within the ordination service as the work of a "pastor, priest and teacher", which includes "to proclaim by word and example the gospel of Jesus Christ, to fashion life in accordance with its precepts, to pronounce God's blessing, to preside at the administration of holy baptism, and at the celebration of the mysteries of Christ's Body and Blood, and to perform other ministrations."

The office of rector is a particular calling which is specifically responsible for providing leadership and oversight, undertaking the necessary administrative and communication responsibilities, some practical liaison with the wider Church, and overseeing the provision of good pastoral care, liturgical leadership, teaching, and other ministries.

In A.C.P.C., the rector and the associate priests generally officiate at worship services, exercise a teaching ministry, provide pastoral care, and spiritual nurture, serving the local Church within the diocese and the universal Church, according to our gifts, talents, time, abilities and energy, as servants of Jesus Christ, throughout the Confederation.

The rector and the associate priests work together as a team to oversee the ministry of pastoral and spiritual care throughout the Confederation. We work with the input of the chair of A.C.P.C. Council, who participates in the team meetings when possible.

Lay readers and all lay people have a calling to contribute to the ministry the Church of Christ. These particular ministries include administrative work, pastoral care, teaching, worship, evangelism, mission, and outreach, and other ministries, according to our talents, gifts, time and energy. Together we support those who are undergoing a process of ministry discernment.

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"But you are a chosen people, a royal priesthood, a holy nation, a people belonging to God, in order that you may proclaim the mighty acts of him who called you out of darkness into his marvelous light" (1 Peter 2:9).

PASTORAL CARE

Pastoral Care: Together we are called to bring God's love and compassion to others, to reaffirm each other. We accept and welcome our members, visitors and strangers into the life of our local churches. We will follow the loving way of Jesus Christ through hearing and responding to the needs of individuals in our community.

As priests, we understand ourselves to be pastors, working together with the eucharistic ministers and other laity within the Confederation. We affirm the importance of pastoral ministry. This ministry seeks to identify and to serve the needs of the A.C.P.C. and the wider community. Among other things, this includes home communions, hospital and homes for special care visitation, home visitation as possible; provision for pastoral care; counseling; identifying pastoral needs; outreach for social needs; demonstrating God's love; evangelism, self-care, and sharing pastoral needs within the team when appropriate.

"Be completely humble and gentle; be patient, bearing with one another in love. Make every effort to keep the unity of the Spirit through the bond of peace" (Ephesians 4:2-3 [N.I.V.)]).

Fellowship: We will foster our fellowship as communion with other believers in order to encourage everyone’s walk with the Lord. It is the love of Christ that can unite people from diverse backgrounds. We will provide social opportunities which build and strengthen our Christian community.

"We declare to you what we have seen and heard so that you also may have fellowship with us, and truly our fellowship is with the Father, and with his Son Jesus Christ" (1 John 1: 3).

SPIRITUAL DEVELOPMENT

… Worship: Clergy have the overall responsibility for the liturgy of the Church, under the authority of the bishop. The clergy work with the Spiritual Development Committees, layreaders, musicians, and other laity for the greater glory of God, and for building up the Church. Our congregations will continue worshiping together on special times in the life of our Anglican community.

We encourage the exploration of a variety of music. Our intention is to strive for excellence in worship, with the help of God. This includes contemporary music as well as traditional styles. We will teach the purpose of worship.

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"Ascribe to the Lord the glory due his Name; worship the Lord in holy splendour" (Psalm 29.2).

Christian Education and Formation: The clergy with the laity support opportunities for Christian education, including Sunday School, preaching, and teaching when possible during the times we gather together. Examples include Bible studies, the Alpha Course, and the Education for Ministry course.

We commit ourselves to providing prayer, support, and encouragement to each other, to the clergy and all lay leadership. We will provide opportunities to teach and to learn the Christian faith, and to equip and nurture our people to live as Christians in the world.

“But to each one of us was given grace according to the measure of Christ’s gift” (Ephesians 4: 7).

Discipleship: We need to learn and grow in faith. We will seek to provide programs to assist our members as they journey in their faith. Examples of these are practical learning opportunities, speakers, Bible studies, retreats, and opportunities for prayer. Lay people are encouraged to participate and to lead them, according to their gifts, under the general supervision of the rector. Clergy undertake to model discipleship in their own lives, and to contribute to opportunities for discipleship within A.C.P.C., according to our gifts and time. With love, we will hold one another accountable for our further growth and sanctification.

"... For building up the body of Christ, until all of us come to the unity of the faith and of the knowledge of the Son of God, to maturity, to the measure of the full stature of Christ" (Ephesians 4: 12b- 13).

Outreach: We share our gifts within our churches, the community and the world, sharing with God and returning to him what he has given to us. As one expression of outreach, and as we accept life in Christ through baptism, we are called to share the Gospel in thought, word and deed. We will continue to celebrate the Good News in witness and service…

STEWARDSHIP, PROPERTY & ADMINISTRATION

Stewardship: We will exercise good stewardship so that adequate support, staffing, and facilities will continue to be in place for the provision of ministry within the Confederation. We will provide for the proper maintenance of our respective and common church properties.

“Think of us in this way, as servants of Christ and stewards of God’s mysteries” (I Corinthians 4: 1).

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Financial resources: We covenant to support everyone in the exercise of responsible stewardship, including financial stewardship.

To support the ministry of the Church, we covenant to support the proper financial management of the Church of God in the Confederation, and to communicate this promptly and appropriately…

Appendix II [of the A.C.P.C. Covenant]

Mission Statement: As the Anglican Churches of Pictou County our mission is: “To Honour Christ.” Vision Statement: The Anglican Churches of Pictou County “As we move forward together”

“For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.” (John 3: 16)

Because all people matter to God, all people should matter to us. It will be the ministry of the people of the Anglican Churches of Pictou County to provide opportunities for others to hear and to share in the good news, in as many ways and means as possible and to help them to respond in faith.

This ministry will see those who are committed to Jesus Christ put their faith into action. They will live their faith in the community, working together within the Anglican faith to encourage greater fellowship through retreats, Bible study, Alpha programs, special services, church choirs, Men’s Choir, Ministries for our youth (Baptism, Sunday School, Life in the Eucharist, Confirmation, Servers, Youth Groups), Pastoral and Eucharistic Ministries, social outreach, and other congregational initiatives all in mutual support of each other so that we may grow in love and fellowship, joining together to build God’s kingdom in this place.

Because we believe that others will hear God’s Word presented clearly and creatively in an atmosphere of acceptance, this ministry will see friends bringing friends to share in corporate worship. This ministry will also be dedicated to encouraging former members to return to worship in the Anglican faith, by sharing our enthusiasm, and providing encouragement to others at the workplace, at home, or in any public place.

We intend to learn to pray regularly, frequently, and with confidence.

We desire that the Holy Spirit will fill all our hearts with a desire and conviction to achieve those things which can make the Anglican Churches of Pictou County living and growing, each congregation being a necessary part of the wider body, and presenting a

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positive example to the broader community, because people’s lives have been changed by God’s grace.

This ministry envisions a network of healthy church congregations, meeting regularly, and joining together for special occasions, committed to the love of God, and the love of each other. Amen.

The Vision Statement can be summarized by remembering “M.O.P.” – Ministry, Outreach, and Prayer.

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Appendix F Anglican Polity

Anglican Parishes and Dioceses

In the Anglican Church, a diocese is a relatively large geographical region, overseen by the bishop as the chief ecclesiastical leader. A number of dioceses make up a province. (Dioceses may be divided by sub-regions, which may be called “deaneries” or “archdeaconries.”) All dioceses are composed of parishes, smaller geographic units, usually led by one or more members of the clergy. The parish is the primary context for Christian ministry.

In eastern Canada, parishes are incorporated bodies, recognized by civil government legislation. As well as having clergy in leadership, members of the parish elect leaders to form a Parish Council (also called a Vestry) to carry out the work of the Church. While it is possible to have a parish formed without a fixed place for Christian worship within it, in practice, all parishes in eastern Canada have one or more Church buildings in which people gather to worship God and do other work of Christian ministry.

Clergy

Anglican clergy (bishops, priests and deacons) collectively may be called ordained ministers. They are recognized to have been called by God to serve as leaders in the Christian community. Lay ministers, or members of the order of laity, include all other members of the parish community.

A deacon is a separate order of ordination; deacons typically assist in parishes and have a role in drawing the needs of the world and the ministry of the Church together. A deacon is generally later ordained to the order of priests in the Anglican Communion.

The rector or a vicar, who is chiefly responsible for pastoral care in a parish, must be a priest. The clergy may be supported by income from the parish, or may be self-supporting (sometimes called Non-Stipendiary Ordained Ministers).

A regional or rural dean is typically a local incumbent who has responsibilities for regional support. An archdeacon typically helps represent the bishop’s ministry, and may also be associated with a regional territory or “archdeaconry.”

An Overview of Anglican Parochial Appointments

The relationships among the lay people of Anglican dioceses, the clergy of the dioceses, the diocesan offices staff, and the bishops of the dioceses, can be complex. Consistently throughout the Anglican Communion, the diocesan bishop confirms clergy to parish

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appointments, and has some role in facilitating the appointments. Each parish is overseen by a rector, vicar, or other incumbent. Except in very rare temporary circumstances, the incumbent is always ordained. The local clergy are responsible for providing and facilitating ministry in a geographic district on behalf of the diocesan bishop. Each parish, particularly in rural areas, may have more than one congregation.

Usually lay people are consulted about who will serve as their rector. In some parts of the Anglican communion–particularly in the West–lay people have a significant voice. Members of diocesan staffs, who may be ordained or lay, serve some administrative and outreach needs of both the bishop(s) and the parishes of the diocese.

In the Church of England, the parish patron (who may be an individual or a body of people) is needed to confirm clergy appointments.2 In the United States, a diocesan body needs to confirm parish appointments. These arrangements have served as a practical check to the bishop's powers.

Formation of the Anglican Churches of Pictou County

The first Anglican priest responsible for Pictou County, Nova Scotia, served in the Parish of St. James', Pictou, which was formed in 1824. At first, while based in the town of Pictou (a ship-building town on a north-facing harbour), this priest was responsible for territory between the present-day border of New Brunswick all the way to southern Cape Breton Island--a distance along the coast of almost 300 kilometers.

Another priest came to help in the 1850's, and in 1861, the Parish of Stellarton was established in a coal-mining town across the harbour from Pictou. The priest in Stellarton began providing pastoral care in the nearby community of Westville, and Westville was established as an independent parish in 1913. Following World War II, a priest began ministering in Thorburn, a village southeast of Stellarton. While Thorburn never became an independent parish, a congregation was established by building a Church building for Anglicans in the village.

Prior to and parallel to these developments, other Christian denominations were being established in the Maritimes. In Nova Scotia, different areas tended to be settled by settlers of different ethnicities, who tended to have allegiances to different Christian denominations. For example, Cape Breton Island and the eastern side of Nova Scotia mainland is its own Roman Catholic diocese. German settlers from the Lunenburg region of Germany tended to settle on the south shore of the province, where there are now a number of Lutheran parishes. There were many Scottish settlers in Pictou County, and so there are a number of Presbyterian pastoral charges in this county.

2 Interview with Prudence Dailey, General Synod delegate, Church of England; June 29, 2012. See also Chapter 4, Footnote 2.

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St. Bees', Westville, was never a large parish, and in the late 1960's, the rector of Stellarton became responsible for St. Bees'. All of the parishes in Pictou County were experiencing financial difficulty by the turn of the twenty-first century, and it happened that all the rectors in neighboring parishes resigned to serve elsewhere at about the same time. The diocesan bishop of the time, the Rt. Rev. Fred Hiltz, encouraged parishioners from neighboring parishes to talk with one another.

The initial meetings were mostly social, but also included discussions about the needs of the wider community, and how these needs could best be met. It became evident that outreach needs could better be met by the parishes working together co-operatively. Further, if the clergy were shared, this would reduce financial costs for all of the parishes concerned. Instead of having three rectors for the four parishes (St. Bees’ and Christ Church already shared a rector) and two non-stipendiary clergy, there could be two co- rectors and two non-stipendiary clergy for the six congregations.

Once the lay people and clergy who participated in these discussions were convinced of the benefits, each Parish Council passed a motion supporting this arrangement on a trial basis. The synod office staff facilitated some of the practical arrangements for this to take place. Parishioners agreed to maintain their parishes, but to share some resources such as the clergy. It is important to note that while the bishop facilitated this process, the cooperation and consent of parishioners was essential for this team ministry to be formed.

Nonetheless, as has been noted elsewhere in this thesis, the challenges of coordinating ordained ministry and serving across parochial boundaries seems to have been underestimated by everyone involved. It was not until early 2008, over five years from when the parishes first entered into a team ministry relationship, that all the ministries were clearly established.

The initial clergy appointment (two co-rectors and two non-stipendiary ordained ministers for all the parishes) took place from 2003-2006. Unfortunately, both stipendiary clergy had health problems during their incumbency, which led to them resigning together early in 2006. The non-stipendiary clergy continued to serve in A.C.P.C.

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Appendix G Quotations from the Interviews

Some positive team traits which were specifically named by the research subjects:

• respects me; not aloof • can challenge • does not pressure, inclusive, welcoming • always trying to keep the perspective of the other person in mind, without overlooking our own perspective, needs, and abilities • have pleasure. They respect me... Give me an opportunity to come back and... [has] got to be a listener. Truthfulness. Forthrightness. And essentially, challenge sometimes. A sense of humour; even a little silly sometimes • will not get pulled into some of those petty things • someone who is not uptight • who can lead well and who is able to be assertive and loving at the same time • I don’t have to be the boss • willing to really hear me out and work with me in partnership • really listens to me and respects my opinion and is willing to work with me and in a highly cooperative level is another important quality. • able to work together, but not be the same • able to speak frankly • have compassion • flexible • willing to work with [another minister] as a person • willing to work... with parish history • provides latitude • cares for the wider community • understands the local church • inclusive, welcoming, compassionate • sense of who they are, where we should be • be honest, genuine, trusted, and not aloof • not lazy, someone who has a sense of humor, someone who puts people's heart and soul first... understands their, our, absolute total dependence on the Lord

The research subjects identified negative traits in this way:

• dogmatic, must be my way, inflexible, rigid, no compromise • seemingly insincere worship

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• does not care about people • dishonest, untrustworthy, someone who contributes to triangulation • breaks confidentiality • strong-minded, little or no dialogue, dictatorial • somebody who isn’t interested in working with somebody else, doesn’t want to consult • somebody who would speak to a parishioner about me in a disparaging way, a subversive person • professionally incompetent • not a good listener, not have a pastoral sense • someone who was very dogmatic and had to have it his or her way -- that sort of person would be difficult to work with. Inflexibility. • inflexible and untrustworthy • impatient; single-minded. I guess that a high tolerance; just to work with • difficult?... They’d want everything their own way... no compromise with them • where I’ve seen it failed is -- I mean “do it my way" • somebody who isn’t interested in working with somebody else • doesn’t want to consult • somebody who would speak to a parishioner about me in a disparaging way • professionally incompetent • a subversive person • someone who contributes to triangulation • inflexible • not willing to adapt to what is here • try [to impose] drastic change in a short period of time • dictatorial • not a good listener • not have a pastoral sense • not understand rural life.

Comments by the research subjects about communication:

• "Transactional Analysis" -- a framework for thinking about communication • try to meet weekly or at least bi-weekly • some of the challenges are probably related along the same lines is the communication between all the members of the team have to constantly be open and I would venture to say that is an area where [we] have failed or... working on because we are both used to being lone ranger priests • one of the big challenges has been around the area of communication

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• because of the size of the parish, the need for communication and support for the rector, they had an executive that met twice a month • helpful over the years is to make [Parish] Council itself or Vestry [another name for Parish Council] or whatever it may be called to make this a more effective communication mechanism • many of the things we... underscored...[was] the ability, simply to be an open, honest communicator • listening skills • if there’s something going on with a parishioner that we think the other person should know we would share that • if it’s someone in hospital I always tell [the other minister] • I just sort of let [the other minister] know what I’m doing, [and the other minister] knows what I’m doing; but if it was anything different then or something unusual that occurred, I would let [the other minister] know • probably about once a month, we would sit down • e-mail each other • drop into [the] office • [the secretary] here [helps communication in the parish] • communication committee • communication is, the bulletin • a printed newsletter • If I have something to say, I'll communicate it • email a lot • if I feel [another minister is] tiptoeing around something... I'll say quite clearly to him... • get the players around the table • we meet on Tuesday mornings • [Question:] What does the week look like? And [the other minister] usually says, What can I take off your plate? we'd be very intentional about praying together, and actually we spent one whole winter reading the same books • I really got to know [the other minister] really a lot from those conversations • [the other minister] knows, I know; and the parishioners know that. We made that very clear in the beginning. Once in a while it will slip through the cracks, something will get missed, and one of us will look bad. We try to apologize to each other; give each other--we try not to do that to each other, because it can be embarrassing • I'm a worse offender that [the other minister] is, and I'll admit it. I often get too many things in my head, and forget to tell [the other minister] stuff. [The other minister is] really gracious • [communication is] really not about power, it's about caring

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• to get out of your way, and kind of let the other person go with it. But then, be tactful enough to find out what you need to know. • we've communicated, but that we haven't been as good as we want to be • And [the other minister] always checks with me to see what I'm doing • [the other minister] and I talk • we communicate Tuesday mornings, Sunday mornings before the service, Thursday mornings... Wednesday mornings... We're in constant touch • talk about that as soon as possible • when we first started, we met every Tuesday morning, just to organize things and get things straight. But in the last year we’ve sort of gone down; we meet on Tuesday mornings with coffee. If we have anything to discuss we’ll call and get together... • we probably meet about twice a month now. • [other minister in] wisdom started [an electronic] calendar before we came here, and [the other minister] has a calendar within it for each of the parishes and the hall for [both of us] together, and [each of us separately... someone] in each parish... updates the calendar for their parish • [the other minister] and I update the calendar. So if it’s not on there, it’s not happening. So that keeps us all organized together and it makes sure that events in one parish doesn’t happen on the same day so we can start working together rather than against each other. And that has really worked out • we have a common bulletin. And we share that. • sometimes it’s just a little confusing... if we have a problem with each other, we let us know we let it out... and get it over with-- • we sent up [an electronic] calendar which has been the most important part of our team ministry is we have a shared calendar where we know by colour what each church is going to be doing, what’s happening in their halls and it’s maintained primarily by administrators in each of the churches, we don’t have any secretaries, but by the administrators who are volunteer • I approach the team ministry by really ensuring that my partner... is up to date on all of the calendar stuff and that we’re doing things, that we’re not doubling up with our ministries • meetings weekly • we meet every Tuesday morning • each and every meeting we always close in prayer we have a time of reflection on a passage from scripture from the daily office so we always choose a passage • usually what we do is we start by talking about our week and you know how it’s been, what’s new, what's been going on in the parishes • posterboards

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• after we talk about our week that’s past we talk about week or weeks that are coming up in the future what do we want to do. • the way that we do confirmation classes is I’ll do a couple weeks and [the other minister]’ll do a couple weeks and we’ll rotate • two, two and half hour meeting. We’ll…generally we’ll meet at 9:30 and we go…we go about until 11:30, 12:00 • unless there’s pastoral situation or something that we really need to be open • our main tool is e-mail • getting on the phone or going face to face takes away from [other things,] and because we don’t have a secretary that can bog us down... So we try as much as possible to communicate through e-mail • we streamlined the communications • we don’t spend a lot of time on one issue. We deal with it [quickly] and we agree. And if we can’t agree and we can’t deal with it [quickly] we shelve it • never seems to be enough communication it seems, coming to us and going to them • try to meet at least once a week to discuss issues, to not so much plan, but to see where we are at and to see where things are going and if there is something coming up, of course, to plan • joint announcements bulletin • If we can we try to start our meeting with the office, and but I’ll admit we are not very good at that • our meetings are more reactive in the sense that we deal with the hot issues • some people have taken that very seriously that I am the boss. I don’t view it that way because I see [us] as working as a team • have conversations about sort of making our roles a little bit more defined • [the other minister] and I try and meet once a week, if not, once every other week • even if we aren’t meeting physically face to face, we are texting one another, calling one another, so the lines of communication are pretty open there, really it just takes email and cell phones. Usually before a meeting I come up with a list of things I feel I need to talk to [the other minister] about, and [the other minister] will probably do the same (if not a written one then a mental one) and we just get together and we’ll hash things out • folks from the pews have been saying that communication hasn’t been very effective at all • I’ve been sending out talk mail messages • the communication, from what I’ve been told... is pretty flawed on a parish level

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• one good thing that we have started recently was in having joint announcements so every Sunday, the same churches get the same announcement sheet • There would be people in the congregation, who would say, We didn't know • our communication piece with the congregation in general could have been stronger • it may have been too silo-ed • Would make sure there were more regular meetings; would try to use social media more effectively as well in communication • essentially, we met • operate on an open-door policy • there would be meetings particularly with the wardens, and particularly with my staff, usually on an individual basis, more formal • probably most staff members came and talked with me at least once every 2 weeks • you and the wardens? On a monthly basis • Transactional Analysis -- It's a huge thing around effective communication. And it's really important I found that in team building • try to meet weekly or at least bi-weekly • communication is "key"! • use email a lot • [the other minister] is key to communication • If NSOM [a Non-Stipendiary Ordained Minister] are needed in other parishes, [the rector] is communicated to first, & then [the other minister] asks the NSOM • pastoral issues or problems--talk together • Communication to parishioners via parish email, Facebook, announcements; [a lay person] is the unofficial secretary • Communication is work. There is more administrative load • meet weekly or bi-weekly • "ministry team" makes the schedule, after the clergy schedule • do "pre-planning"--this is very helpful • regular meetings (a lot is dealt with there) • email (will get a reply within a day) and telephone • communication is important • Question? Call; occasionally, email • if there are concerns, they can be addressed at the meeting • information is not hidden from other team members • [I] cannot think of anything which is not brought up at a team meeting • very open meetings; what is discussed [internally] is confidential

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• can laugh, give and receive guidance, express frustration, share in "family way" • don't want to be triangulated [talking about a third party instead of talking with them directly] -- tell laity, will ask [the other minister] • [the other minister] will ask; a collaborative process; no egos • there has been communication about team relationship • newsletters and church bulletins are primary written communiques • two parishes have two bulletins • email • texting

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Appendix H Statistics Canada Information

The primary research work about Anglican team ministries in the Canadian Maritime provinces was the grounded theory study, undertaken in cooperation with subjects identified by the diocesan bishops in the Diocese of Nova Scotia and Prince Edward Island and the Diocese of Fredericton. I chose to undertake two extra steps, which I thought might augment the primary research I had undertaken. First, the research participants participated in a brief survey at the beginning of the interviews--see Chapter 8 for the survey results and analysis. I also planned to compare parish boundaries, if possible, with research available through Statistics Canada. As I was preparing the proposal, I thought that learning more about the geographical district in which teams ministered, might give some insight into conditions in which team ministries are more likely to be successful.

In fact, I learned when I undertook the qualitative research that it is not clear-cut which teams are successful or not. (An obvious sign of failure would be the dissolution of the team ministry, but none of the research subjects experienced this.) Some teams had better experiences than others. What made up the collective experience were a lot of variables, which could not be quantitatively measured. As well, the research subjects were a relatively small sample size, as is typical of qualitative research. While conducting the research, I learned that I could not class particular team ministries, against which Statistics Canada research information could be measured.

I persisted, however, to try to determine if information about the community, accessed through Statistics Canada, might reveal something about team ministries. I began with several simple criteria. I wanted to learn the population of the area, incomes, family size, unemployment rate, and how many self-identified Anglicans were in the area. In order to be sure that the data was collected consistently from different districts, I settled on the following categories:

Total Population (by citizenship) Median Household Total Income Average Family Size Unemployment Rate Number of Anglicans

Table 1: Statistics Canada Information Sought

Perhaps there would be a relationship between a relatively high number of Anglicans in a district, and the formation of a team ministry. Alternatively, a relatively poor area might struggle to provide income to sustain any ministry. I hoped that patterns might develop by studying the data.

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It became clear that it was not possible to make a direct comparison between the 2011 census boundaries established by Statistics Canada, and the parish boundaries established by the Anglican dioceses. In the case of one team ministry, the geographic area of that rural parish was too small to be treated as a population region by Statistics Canada. In all the other team ministries, the population was greater, but the boundaries did not align.3

The information on the Statistics Canada web-site can be broken into numerous sub- categories in each region. However, I am determined to maintain the confidentiality of the participants in the research, and very specific sub-categories could be used to identify the research subjects.4 For example, one parish environment has household incomes strikingly different from the norm in the province, and I did not want specific data cross-referenced with the parishes which have team ministries.

I hoped to be able to draw some information through this research medium. I researched the values for the provinces of Nova Scotia, New Brunswick, and Prince Edward Island:

NOVA SCOTIA: Total Population (by citizenship) 906 175 Median Household Total Income 67 761 Average Family Size 2.8 Unemployment Rate 10.0% Number of Anglicans 100 120

NEW BRUNSWICK: Total Population (by citizenship) 735 830 Median Household Total Income 52 835 Average Family Size 2.0 Unemployment Rate 11.0% Number of Anglicans 51 365

PRINCE EDWARD ISLAND Total Population (by citizenship) 137 375 Median Household Total Income 55 311 Average Family Size 2.9 Unemployment Rate 12.1% Number of Anglicans 5820 Table 2: Provincial Data in the Canadian Maritimes

3 I inquired if an employee of Statistics Canada could do some research on my behalf, which might bring other findings to light. Employees can be hired to research particular research questions, but the cost was beyond what I could afford to pay. 4 The URL of Statistics Canada data for each of the Maritime provinces are included in the Bibliography.

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I was able to get comparable information for smaller districts within the provinces. These smaller districts were larger than the team ministry parish boundaries, and include portions of at least one other parish. Comparing the district information with the information of the provinces as a whole suggest that some districts, including areas which include team ministries recommended by the bishops, are somewhat better off financially than the averages in the Maritime provinces.

For example, the average unemployment rate in Canada at the end of August 2014 was about 7%. The unemployment rate in the Maritimes is higher--an average of just over 11.0% in the provinces studied. The average unemployment rate within five districts (one district could not be included) was 8.9% . One district had an unemployment rate higher than the provincial figures, of 12.8%. Excluding the district with the 12.8% figure, the remaining four districts had an even lower unemployment rate of 7.925%.

Nova Scotia has a higher median household total income than the provinces of Prince Edward Island and New Brunswick ($67 761, compared to $55 311 and $52 835 respectively). Five districts had an average of $55 715. Excluding one district which had a median household total income of $28 707, the remaining four districts had an average median household total income of 62 467.5

It may be observed from the information in the tables that Prince Edward Island has fewer Anglicans per capita, compared with Nova Scotia and New Brunswick. This is a fact of which I was already aware, but is confirmed by the Statistics Canada information. Reviewing the data, there were no other discernible patterns which I could identify.

Like the surveys reported in Chapter 8, I learned that I could not make accurate definitive observations from the data which I acquired. Nonetheless, further research may reveal interesting results.

5 Numbers are rounded to the nearest dollar.

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Appendix I Thesis Proposal

Team Ministries in Anglican Parishes in the Maritime Provinces of Canada: Considerations for Formation and Maintenance

A D. Min. Thesis Proposal Submitted to the D. Min. Thesis Proposal Committee Toronto School of Theology June 27, 2013

By Peter Armstrong

The Ministry Context

I serve in ministry in the Diocese of Nova Scotia and Prince Edward Island, in the Anglican Churches of Pictou County (A.C.P.C.). A.C.P.C. is a federation of three parishes: Christ Church, Stellarton (which includes the congregation of St. Alban’s, Thorburn); St. Bees’, Westville; and St. James’, Pictou. A.C.P.C. was created in 2002. Each parish retains its own incorporated structure, but the ordained ministry and some lay ministries are shared throughout the federation.

Pictou County is located on the north shore of Nova Scotia; the interprovincial ferry between Nova Scotia and Prince Edward Island lands here. Historically, the local economy has depended on fishing, small farming operations, forestry, steel fabrication and coal mining. Except for a local strip mine, mining stopped in 1992 with the Westray mine disaster; the other resource industries are small and often struggling. The head offices of a large grocery chain, a pulp and paper plant, and a tire manufacturing plant, are now the largest local employers.

I will be conducting my research within the Canadian Maritime provinces. The Anglican Church in the Maritimes traces its roots to the formation of the first parish in 1710. Through social changes and missionary work, parishes were planted and began to function as a network. This network was organized formally into a region (“diocese”) in 1787. Gradually other dioceses were organized. The Diocese of Fredericton (whose boundaries are contiguous with the province of New Brunswick) was formed in 1845. There are 85 parishes, with about 24,000 Anglicans affiliated within New Brunswick. The Diocese of Nova Scotia and Prince Edward Island (as it is now known) is composed of 97 parishes, and about 49,000 identified Anglicans.

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The Maritime provinces have predominantly been a resource-based economy – forestry, fishing, mining and farming. There was industrialization (principally steel-making) in parts of the region beginning in the last half of the nineteenth century; corresponding to rural out-migration patterns, this too has been in decline. The local economy is becoming more service-based. Off-shore natural gas was discovered in the 1980’s, and is now piped through Nova Scotia and New Brunswick to New England; this resource contributes to the local economy primarily by means of royalties to the provincial governments. The Maritimes has had a rich, distinct cultural tradition–particularly the Acadian culture, found mostly in northern New Brunswick and in pockets of rural Nova Scotia, and Gaelic music and culture in Nova Scotia.

Current Ordained Ministry in A.C.P.C.

In the Anglican Churches of Pictou County, there are at present three ministerial priests: myself, and the Reverends Aidan Kingsbury and Art Bourré. (There is another colleague, the Rev. Bill White, who is now retired.) The Rev. Aidan grew up in the area; the Rev. Art recently moved here from northern Ontario. Both are non-stipendiary (they do not receive full-time living expenses), although they are reimbursed for costs such as travel, and receive modest honoraria. I receive a stipend.

Each of us regularly preaches and leads worship in all of the congregations on a rotating schedule. All of us provide pastoral care such as visiting people in their homes, officiating at funerals, and caring for the sick. (Lay people also help provide ministry for the sick.) We meet together regularly to plan for the future, and to address ministry needs which we have identified. All of us participate in clergy gatherings and educational programs for diocesan clergy.

While there is a great deal of overlap, our ministries are not identical. For example, the Rev. Aidan tends to be more active in ecumenical outreach initiatives and ecumenical committees. I am the primary liaison with the wider Church, and have more administrative responsibilities.

6 There was a similar out-migration pattern from rural areas in Nova Scotia during the 1920’s as well.

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alongside other parishes throughout the diocese. What is distinctive about A.C.P.C. is the sharing of ministry leadership. This is currently carried out together by the three clergy, along with the chair of A.C.P.C. Council, a lay person.

Developments Which Have Led To My Current Studies

When I first came to A.C.P.C. in September 2006, there was a fourth ordained minister, also stipendiary -- a newly-ordained graduate, Jean Fraser.7 Jean resigned in November, 2007, to serve in a parish in another diocese. All four of us–but perhaps Jean and me most of all–found it challenging to work with one another during this time. It was reflecting on this period of ministry that led me to pursue further studies on the subject of “team ministry.” I believed that better preparation for the team ministry environment, and appropriate maintenance of the team, would have led to a better team ministry, and I wanted to discover how this could take place.

Here are the weaknesses which I have identified, by reflecting on my experiences in ministry, during the 2006-2007 year period:

1. Jean and I were both appointed together, with virtually no opportunity to get to know one another before she and I began working together 2. There was not clarity about responsibility for practical decisions. If the four of us were not of a common mind, there was not a plan about how to resolve an issue in a timely manner 3. There was a diversity of experience and genders 4. There were vastly different working styles. Jean was most comfortable working by planning things out well in advance 5. As I did not communicate frequently enough, or early enough, at the beginning of time we ministered together, Jean did not trust me (and to some extent, one of my colleagues)

Thesis Statement

It was this experience in ministry which has led me to learn more about how team ministries may best be established and maintained. By carrying out my research, I intend to explore how current team ministries among Anglicans in the Maritime provinces might be strengthened, and what resources and principles might provide better preparation as team ministries are being established.8

7 The name has been changed. 8 In this diocese, non-stipendiary clergy are raised up locally to serve in one parish context. Stipendiary clergy move from parish to parish within the diocese, or occasionally to another diocese. In the Diocese of Nova Scotia and Prince Edward Island, official policy calls for assessment within a parish before a lay person within that parish is ordained as a non-stipendiary ordained minister, but this practice of assessment has been somewhat confused and inconsistently applied.

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Addressing a Need: Creative Alternatives in Parish Ministry

Why are team ministries in Anglican parishes developing in the first place? On the whole, the Church in the West has been in numerical decline, and financial, human, and other resources are sometimes scarce. In this context, it is appropriate to consider how ministry may be carried out more effectively (see Appendix A).

Each of the parishes which make up the Anglican Churches of Pictou County are not currently large enough to sustain the model of a single member of the clergy providing pastoral care and leadership to a single congregation. Organizing a team ministry environment was a creative way to provide pastoral care. Working with the laity for their co-operation in this model of ministry, which is essential in Anglican polity and practice, was a significant achievement.

Nonetheless, the challenges of living out this new model of parish ministry seem to have been underestimated by everyone concerned–by the diocesan office, by laity, and by the local clergy (see Appendix G). It was not until early 2008, over five years from its inception, that the clarity which was needed for team ministry to take place was fully developed among the Anglican Churches of Pictou County. Learning more about how best to carry out this model of ministry can help develop and support other team ministry environments, where appropriate, in the future.

Team Ministry

“Team ministry” is not unique to A.C.P.C., or the Anglican Church of Canada. Ministering together in leadership, and sharing ministry duties, has taken place since the apostolic period. To provide one Biblical example, the apostle Paul and Barnabas ministered in the same setting together for a period, working in a complementary way, but with each one bringing his own talents and abilities to the ministry environment (Acts 14: 8-18).

The practice of leaders ministering co-operatively together has taken place in various settings throughout the history of the Church. A report for the Church of England in 1985 explains it this way:

By diocesan canon law, a few people–including clergy already resident in the parish—are excluded from participating in the process by which parish leadership evaluates candidates for their suitability for this parish environment. In practical terms, this means that clergy teams may be created without the clergy getting to know one another before the parish appointment is confirmed by the bishop.

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Teamwork in ministry is part of a far wider concept. The theme of solidarity of a person with other people, with the world of nature and with God, runs with consistent strength through the Bible and the history of the Christian Church: indeed it is a reflection of the nature of God himself… When… interdependence is forgotten or neglected, sin enters and the creative harmony is corrupted by disintegrating and ultimately deadly forces. A person’s true self is realised only in partnership.9

What, then, are the typical marks of a “team ministry”?

The overall principle of team ministry is that parish leadership is shared among several individuals, rather than residing in one priest.10 Ministry is collegial rather than hierarchical. It tends to be the case that ministry roles overlap. “Team” is sometimes vaguely used to mean doing something together, but this is the understanding of “team ministry” which is operative in this thesis proposal.

In large congregations, multiple staff members generally have their own spheres of responsibility, such as the “music ministry,” the “young adults pastor,” and so forth. Team ministry environments, in contrast, have leaders in overlapping roles–one person may preach to a congregation one Sunday, a second person on the second Sunday, and a third person on the third Sunday. During the same period, the second person may begin pastoral care in a hospital visit, followed by two different people in subsequent weeks.

Team ministries tend to be found in smaller congregations in the same geographic vicinity. Most are rural, although there are examples of team ministries in inner cities. Team members are usually clergy, although laity may well participate in the team. In the Anglican Church, at least one of the team members would be ordained.

A Theology of Ministry

Ministry takes place by developing an environment, particularly but not exclusively in worship, in which people can experience the love of God in Christ, through the work of

9 Team and Group Ministries: A Report by the Ministry Co-ordinating Group, Dame Betty Ridley, chair (London, U.K.: General Synod of the Church of England, 1985), 12-13. 10 The official definition of a team ministry in the Church of England, is:

(Quoted from the Code of Practice (2011), 80. The Codes of Practice in the Church of England are a resource for parish clergy, for team and group ministries, directions about consecrated buildings, and so on. One benefice makes up a team ministry; two or more adjacent benefices become a group ministry.)

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the Holy Spirit, and so develop and deepen their faith; and to make a difference in this world, while also preparing for eternity.

Overall, ministry is the offering of one’s gifts for the benefit of the members of God’s Church, and for the benefit of the world in which we live. Leaders, both lay and ordained, are responsible for encouraging and coordinating the exercise of these gifts. All of us have something to offer one another in the Church, and in the world. In this view of ministry, the healthiest parish is one where everyone is doing something which is helpful to many, while no one is overburdened or exhausted.

I recognize that my theology of ministry has been influenced by a number of people and experiences:

• I grew up in an environment as a teenager and a young adult which was loving, but in which there was regular critique of the inadequacy of contemporary culture • My mentors were convinced that theology needs to have a practical expression, a view which I share • I appreciate various devotional influences of Anglican Christianity (for instance, in the private use of the Canadian Book of Common Prayer) • I wish to integrate the message of the gospel, revealed chiefly in scripture, into the Church’s ministry. It may seem obvious that the Church’s ministry needs to be shaped by the message of the gospel, but the gospel needs to be regularly considered and engaged. The person and work of Jesus Christ, and the principles of building the kingdom of God, which are revealed through the universal Church, are the measuring rods by which we assess the effectiveness of our ministries, individually and collectively, and the holiness of our lives. Without this steady reassessment, we tend to lose sight of God’s vision, and can move toward complacency

Qualitative Research Methodology

I have become convinced that “grounded theory” is the best qualitative research approach for this subject. I do not presently have a coherent theory about what elements are needed to create and maintain a successful team ministry environment–but hope to discover these elements through my research.11

11 Within grounded theory research, there are two broad schools of thought: The “systematic procedures” (articulated by Anselm Strauss and Juliet Corbin, et al.), which emphasizes process, action, and interaction; and “constructivist,” (Kathy Charmaz and others) which emphasizes values, assumptions, and the diversity and complexity of reality [John W. Creswell, Qualitative Inquiry and Research Design: Choosing among Five Approaches (Thousand Oaks, U.S.A.: Sage Publications, Inc., second edition, 2007), 64-65]. My research would be more associated with the “systematic procedures” school. Grounded theory research does not lend itself to developing hypotheses, which presume a previous theoretical base, which will later be tested in practice.

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For many of us, “scientific research” brings to mind laboratories, objective scientists testing hypotheses, undertaking measurements, and collecting data which can be replicated by other scientists. This form of research is “quantitative research,” and it is an effective way to answer some scientific questions.

Quantitative research theory has tended to presuppose that researchers are objective and neutral with regard to the subjects they are studying. There is a growing awareness, however, that by virtue of our character, culture, education, and other influences, there is no researcher who is value-free and absolutely objective.12 All of us are subjective beings, and the presuppositions that we bring to the research environment inevitably affect the research work which is being done.

Human social interactions are invariably complex, and qualitative research is better-suited for this research. Qualitative research work does not expect to achieve results among a group of people in complex interactions which can be perfectly replicated elsewhere, nor that the researchers are entirely objective. Rather, qualitative researchers want to understand better how people engage with phenomena they experience. Some examples of different approaches to qualitative research include case studies, phenomenological studies, ethnographic studies, and grounded theory studies.

Qualitative Research Risks and Assumptions, and Some Concerns Considered

Qualitative research typically takes place among individuals or social groups, in such fields as political science, philosophy, education, sociology, or psychology. In contrast, quantitative research has standards of validity and replication, which qualitative research cannot attain. Qualitative research is necessarily value-laden and subjective, and (it is sometimes implied), a weaker group of research methods.13

Qualitative researchers appropriately respond that qualitative research can indeed be value-laden and subjective, but quantitative research includes assumptions and worldviews which are appropriately open to challenge.

One claim has been that variable-based research (associated with quantitative research) should give more sophisticated descriptions than, for instance, case-based research

12 Our subjectivity even influences the research method we choose. James Neill writes, “The personality/ thinking style of the researcher and/or the culture of the organization is under-recognized as a key factor in preferred choice of [research] methods.” (Quoted from “Qualitative versus Quantitative Research: Key Points in a Classic Debate,” February 28, 2007; http://wilderdom.com/research/QualitativeVersusQuantitativeResearch.html [downloaded January 23, 2013]). 13 See Michael Patton document, 13.

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(associated with qualitative research).14 Given the richness and complexity of people’s lives and their social environments, this seems a difficult position to sustain. Further, some might reasonably question if more “sophisticated” (however that may be measured) research is indeed superior, philosophically or experientially.

Others have pointed out that qualitative research lacks indicators15 – in the case of a social group, features of a society which can be measured over time, which point to a deeper social reality. This, however, critiques qualitative research for not conforming to some of the standards found in quantitative research.

Grounded Theory Methodology

Grounded Theory is an approach within Qualitative Research. In grounded theory, the researcher does not begin with a theory, but undertakes research with people who have experienced a phenomenon. By analysis of the initial research phase, a group of principles which can describe the phenomenon will emerge. The researcher consults back and forth with the research subjects, or a sub-group of the research subjects, or a similar group, to refine the developing theory. This dialogue is not acquiring new raw data, but is a dialogue about the data which is emerging. At the conclusion of this dialogue, “saturation,” stands a theory which describes the phenomenon which has been taking place. The research subjects become co-researchers, contributing toward a coherent, accurate theory.16

Anselm Strauss and Juliet Corbin, pioneers of grounded theory research,17 proposed that grounded theory researchers need to be theory-free, and allow the research data to develop the theories which emerge out of the data. This is in contrast to the model of research which begins with a theory, and then tests the theory by conducting research. There is a developing recognition, though, that there is a legitimate place for researchers having some experience with theoretical models. Sociologists Stefan Timmermans and

14 John Goldthorpe’s On Sociology (2000), quoted extensively by Larsen Mjøset, in “Can Grounded Theory Solve the Problems of Its Critics?” Sosiologisk Tidsskrift, 2005, Vol. 13, 379-408; published on-line: http://citeseerx.ist.psu.edu/viewdoc/download?doi=10.1.1.117.4137&rep=rep1&type=pdf [downloaded April 5, 2011], 400. 15 Ibid, 390. 16 Michael Quinn Patton, Qualitative Evaluation and Research Methods (Newbury Park, U.S.A.: Sage Publications, Inc., second edition, 1990), 129. 17 Strauss and Corbin published their work about grounded theory, which later grounded theory researchers view as the first expression of grounded theory research, in 1967.

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Iddo Tavory,18 for instance, argue for grounded theory researchers to be keenly attentive to the research data and what it reveals, while also bearing in mind theoretical models and other learning from the researcher’s academic discipline. That is, researchers need to be both theory- and data-attentive. The researcher may choose to look closely at the data and then far away, like someone studying a great painting who looks closely at the painting, and then looks at the painting from across the room.

While I do not have a coherent theory of what is needed to create and to maintain a healthy team environment, I do have the experience of working in a team ministry, and I am familiar with Anglican parish ministry in eastern Canada, where my research will be taking place. I hope to be able to bring prior knowledge of the Church polity and pastoral care to the research, while seeking to learn from the research I will be undertaking.

Action-in-Ministry

The team ministries I will be studying will be selected from team ministries recommended by the diocesan bishop in each diocese. The diocesan bishops are better acquainted with the parishes and the individuals involved than I am. The bishops will be requested not to recommend only well-functioning teams (which might reflect well on the diocese) or poorly-functioning teams (which might solve some problems for the bishops), or teams of duration of less than two years. At least in this area of Canada, the bishops are accustomed to considering a wide range of people who may be asked to contribute to work in the diocese.19 Further, the bishops understand that this is academic research outside the ministry of the diocese.

All participation in this research is voluntary. I anticipate that a few of the people I will be interviewing will know me casually, but none of them know me well. All the participants will be adults, and none of them are “vulnerable.” (For example, there is already a system in place so that people who are in any significant emotional distress do not remain in positions of parish leadership.)

I anticipate that the research subjects will be co-operative. Most people will be moderately interested in the work I am doing, and recognize that they can help (which most parish

18 See Stefan Timmermans and Iddo Tavory, “Theory Construction in Qualitative Research: From Grounded Theory to Abductive Analysis”; http://stx.sagepub.com/content/30/3/167.abstract?patientinform- links=yes&legid=spstx;30/3/167; DOI: 10.1177/0735275112457914 [downloaded January 29, 2013]. See also Roy Sudbury, “From the Editors: What Grounded Theory Is Not,” Academy of Management Journal, 2006, Vol. 49 No. 4, 633-642; http://www.sce.carleton.ca/faculty/tanev/TTMG_5004/Articles/Suddaby_What_grounded_theory_is_not_20 06.pdf [downloaded May 29, 2013]. 19 The ecclesiastical canons of the Diocese of Nova Scotia and Prince Edward Island, for instance, are explicit that there needs to be a broad range of people who serve in parish leadership (Parish Councils) and in diocesan work in the Church. Considerations include gender, age, experience, geographical representation, and so on.

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clergy and lay leaders want to do). As well, the time commitment which I am asking for from each of the team members is not very significant.

My research will begin by writing people, asking for their willingness to participate in this research (see Appendix B). I estimate I will be conducting research in at least five team ministry environments. (I will not be conducting research in the Anglican Churches of Pictou County, where I serve.)

For those who are willing to participate, I will begin with a short written survey (see Appendix C). I would like to learn more about the people in leadership in Anglican teams in the Maritimes – their theological training, length of time since ordination, and some information about the parish, such as its history, size, and financial status and membership. As well, I hope that some parish boundaries may be contiguous with areas identified by Statistics Canada, and this may be a source of information. These initial steps are an expression of quantitative research.

The main portion of my research will be collecting data by interviewing, individually, participants in team ministries. Most interviews will be with clergy, although there may be lay people who are team members as well. I anticipate that each interview will be less than an hour (see Appendix D for the proposed interview guide). I will request that the interviews be conducted in a private and comfortable environment, such as a parish hall, office, or some other private, convenient setting.

The order of interviews can take place in two different ways in Grounded Theory. One way is undertake one interview, analyze it exhaustively, and then proceed with the second interview, analyze it exhaustively, and so on. This is sometimes called “snowballing.” The second approach20 is to conduct a number of interviews at about the same time, and then undertake the deep analysis afterwards. My data collection will require travel through the Maritime provinces. While in a parish, I intend to undertake a number of interviews at about the same time.

I will be using a digital recorder (and, as a back-up, a cassette recorder as well). Each interview will be private, and I will take steps to ensure that the information is anonymous. Further, the information will be erased when I no longer need it.

I anticipate that I will be interviewing stipendiary and non-stipendiary priests, and perhaps stipendiary or non-stipendiary deacons. Rectors may be full-time or part-time. Active retired clergy may be involved. Perhaps laity will be part of a team ministry. The parishes may have one congregation, or several. All will be English-speaking.

20 See John W. Creswell, Qualitative Inquiry and Research Design: Choosing among Five Approaches, 67.

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Coding

“Coding” is a means of organizing research material in qualitative research, and a method to ensure anonymity for the research participants. Coding may also provide a degree of distance between the researcher and the research subjects.

In this research, parishes, and interview subjects, the subjects discussed, and the principles which emerge from the interview process, will be identified only by a series of coding procedures, so those who read what I have written cannot make a connection between what is written, and individual research subjects.

Coding in grounded theory research typically takes place using one of several different forms. With “open” coding, the researcher forms categories of information based on the interviews conducted, then sub-categories, and shows boundaries or extremes within each sub-category. In “selective” coding, the researcher links the categories in a narrative form. In “axial” coding, the researcher rearranges data after undertaking open coding. In axial coding, the phenomenon, the context, the cause, and intervening influences are identified, which lead to the outcomes for this phenomenon.21

I will be using selective coding, which links categories, but which has greater flexibility than axial coding. In my research, I will transcribe the initial interviews. I will then highlight significant statements (a process called “horizontalization”). I will look for connections among the interviews, developing “clusters of meaning.” This will lead to a textual description of the phenomena, which leads in turn to structural description.

Once this research develops, I intend to engage in a dialogue with some interview participants, so that these principles are refined and developed. This will continue to a point of saturation.

Lastly, with the support of the team leaders, and if laity are willing, near the point of saturation, I would like to consult with fifteen laity who live in team ministry environments of my research findings, and to invite their input. (See Appendix H.)

Concerns About Grounded Theory Methodology Addressed

One criticism of grounded theory particularly is that “theory”22 is too grand a concept to be drawn from research within a relatively small data-set (as is typically in grounded theory research). It is true that grounded-theory researchers need to watch that they are not trying to claim too much. For example, my own research will be among Anglicans in the Canadian Maritime provinces. It may well be true that my research, once completed, will be relevant for Anglicans elsewhere in Canada, or even around the world, or may be

21 Ibid, 66-68. 22 See ibid, 384.

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relevant for other Christian denominations--but I will not be making that claim. Not all “theory” is on a grand scale.

Another concern about grounded theory is that the qualitative researcher engages with his or her research-subjects in a more intimate way than is typical in quantitative research. This introduces the danger of the researcher affecting the research outcomes. This is indeed a danger in qualitative research which has been identified. In response, qualitative researchers engage in “bracketing,”23 a way of setting aside personal attachments (psychologically or even physically) for the benefit of the researcher and the research. For example, while I intend to study team ministries, I will not involve the team ministry in which I am a participant. I believe that studying the federation of parishes in which I serve could confuse whether I am in the role of research-subject or researcher.

Another criticism of grounded theory (raised by Goldberg, 2000; and what he calls “extreme inductionism”24) is the process of having an initial theory, which is refined by a dialogue between the researcher and the research subjects. The evolving theory becomes quite dynamic, and, potentially, the last version of the theory may be very different from the first. Grounded theory is necessarily engrained deeply in a particular historical and cultural context. It is understandable that the evolution within a grounded theory research project can be disconcerting. What matters, though, is not the expression of the research process (assuming that there are no ethical objections)–not the methodological how--but the outcome of the work.

Another concern which has been raised about grounded theory research is that the theory lacks objectivity – theory and context are wedded.25 This criticism reveals philosophical assumptions about the nature of research which need to be considered carefully. In response, grounded theory researchers can reply that theory grounded in people’s experiences is a virtue, not a liability.

23 Ibid, 59-60, et al. 24 Larsen Mjøset, “Can Grounded Theory Solve The Problems Of Its Critics?” Sosiologisk Tidsskrift, 390. 25 See Michael Patton document, 21.

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Risks and Limitations

Are there considerations or concerns about this particular research project? Perhaps I may be unable to develop any coherent theory at all–the parish environments may be too complex, or the social experience of ministry leadership may be too complex. (Naturally, not being able to discover something is a discovery in itself.)

I have chosen to keep my field of study quite clearly focused, on one denomination in one geographical area. A limitation of my research will be that I cannot develop principles which will necessarily apply outside of my denomination or geographic area of research.

I do not believe that my research can lead to guarantees of healthy or difficult team ministry experiences–the relationships are too complex to be predictive.26 However, I hope that through my research, I am able to discern some signposts which can be helpful to team ministers (teams in formation, or teams which are functioning in ministry). I am also reasonably certain that my studies will benefit the local Anglican bishops and others who are involved in developing team ministries.

Particular Research Assumptions

• I believe that learning how some apostolic Christians exercised ministry together as recorded in the New Testament Book of Acts and letters can be informative to the Church’s life today • I believe that colleagues working together thoughtfully, respectfully, and collegially, can be of benefit to one another and to the Church as a whole. Theologically, I believe that sharing gifts and skills effectively leads to a healthier Church. I believe that the practices for sharing ministry in a healthy way can be identified and applied • I believe that undertaking research among Maritime Anglican clergy can lead to identifying gifts, qualities and conditions which are appropriate for a team ministry. This in turn can be potentially helpful in developing and maintaining Anglican team ministries

There are a number of historical, cultural, biblical, theological and practical influences, which have led to the development of team ministries.

Scripture, Ministry, and the Early Church

It is appropriate for the Church to look to scripture, and to the patristic period of the Church, to develop a theological framework for parish ministry. There was no developed theology of “team ministry” as the New Testament was being written. As the Christian

26 Email correspondence with Dr. Kristine Lund, Waterloo Lutheran Seminary, December 6, 2010.

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communities lived the experience of the risen Christ, a coherent, normative shape for Christian leadership gradually emerged. In what became the New Testament, Biblical figures in Acts and in the letters illustrate some broad principles while ministering together.27

Recognizing the presence and work of God the Holy Spirit is crucial to the early Church’s self-understanding of leadership. The apostles (and St. Paul counted himself among them) and others exercised a ministry of leadership through the gift of the Holy Spirit.28 The Holy Spirit called some people into leadership, and equipped them to exercise their ministries. The Constitutions of the Holy Apostles links the gift of the Spirit with the commission from the risen Jesus Christ in Mark 16.29 One of the gifts of God the Holy Spirit is unity among those who were considered faithful to the revelation of Christ (cf. I Corinthians 12:13, Ephesians 2: 18, et al).

The pastoral epistles are widely regarded as relatively late New Testament writings. In the letters of Timothy and Titus, the ministries of the apostles and their direct messengers later developed explicitly into the ministry of bishops (who provide oversight) and deacons (who assist in the ministry of the Church). I Timothy 3 particularly provides directions about the suitability of candidates for these orders. The ministry of presbyters is usually regarded as not fully developed until the second century,30 although many point to their early development in the New Testament letters.31

The apostles were understood to imitate Christ himself.32 Leaders were to imitate the life and example of the Lord Jesus Christ and his apostles, and the lay members of the Church were to follow the example of their leaders.33 The moral standard expected of the clergy

27 While there is wide diversity in the New Testament canon, there is a developing cluster of theological principles about ministering together in the letters and in the Book of Acts. The writers’ experience of conversion to Christ was absolutely central. Leadership was to be both bold and humble. There was an identified need for Church discipline and pastoral care, and the expectation of a high moral standard among the leaders of the Church, in speech as well as in conduct. In different passages, the best practice of ministry was understood to be a balance of a gentle style with bold action. Responsibilities were often shared. 28 See Richard Bauckham, “The New Testament and Episcopacy,” a paper prepared for the Doctrine Committee of the Scottish Episcopal Church, May 7, 1998. See also Augustine, “Tractate 23,” The Nicene and Post-Nicene Fathers, Philip Schaff, editor (U.S.A.: The Wm. B. Eerdmans Publishing Company, 1956, Vol. VII), 195. 29 “Constitutions of the Holy Apostles, Book 8,” The Ante-Nicene Fathers, Alexander Roberts and James Donaldson, editors, (Grand Rapids, U.S.A., 1885, Vol. VII), 479. 30 “Priests,” The Oxford Dictionary of the Christian Church, F.L. Cross and E. A. Livingstone, editors (Oxford, U.K.: The Oxford University Press, second edition, 1984), 1123. 31 The Book of Common Prayer (Canada: Anglican Book Centre, 1962), 646-647. 32 Basil, “On the Spirit,” The Nicene and Post-Nicene Fathers, Philip Schaff and Henry Wace, editors (Second Series, Buffalo, U.S.A.: The Christian Literature Company, 1895, Vol. VIII), 21. 33 Athanasius, “Discourse 3,” “Letter 10,” “Letter 11,” The Nicene and Post-Nicene Fathers, Philip Shaff and Henry Wace, editors, (Second Series, Grand Rapids, U.S.A.: Wm. B. Eerdmans Publishing Company, 1957, Volume IV), 399, 530, 533.

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was high,34 but not perfect. It was acknowledged that leaders sin.35 Following the biblical injunction, then, of I Timothy 5: 22, hasty ordinations were discouraged in principle, although sometimes practiced in fact.36

“Team ministry” is an innovation from the typical model of parish ministry in the modern Western world. However, this model is consistent with the overall principles of leadership in the Church throughout its history. In fact, as team ministries do not function under a single leader, they are similar to forms of corporate leadership in the Apostolic Church– the Pauline congregations in particular.

Learning from Other Disciplines: Adult Learning Theory

Contemporary adult learning theory recognizes the importance of adults having a sense that they are contributing participants, not simply recipients. This is borne out by my experience in a team ministry. In team ministries, all members of the team are expected to contribute to the goals of the team. For example, in A.C.P.C., the clergy and the lay chair of A.C.P.C. Council meet at least bi-weekly for devotions, to review what has taken place, and to make plans for the future. All take a turn contributing and leading devotions; all are equally responsible for the shared outcomes.

All team members having input into the function of a team is not unique to A.C.P.C. While clergy and laity did not know this when A.C.P.C. was being formed, this is normative to Anglican team ministries.37

Occupational Psychology

Occupational psychology looks at how people perform while working together. Following studies in the field of Occupational Psychology, I have identified the following elements of a healthy team ministry: The team ministry is of long duration (assuming participation in the team ministry is voluntary); there is a sense of satisfaction from participating in the team, and getting the job done; the goals are clear and consistent

34 Augustine, “On the Gospel of John,” The Nicene and Post-Nicene Fathers, Philip Schaff, editor (Grand Rapids, U.S.A.: The Wm. B. Eerdmans Publishing Company, 1956, Volume VII), p. 233. Jerome, “Letter 57,” The Nicene and Post-Nicene Fathers, Philip Schaff and Henry Wace, editors (Second Series, Buffalo, U.S.A.: The Christian Literature Company, 1893, Vol. VI), p. 192. See particularly I Timothy 3: 2- 13, Titus 1: 6-9 for the scriptural injunctions for the expectation of a high moral standard among Christian clergy. 35 John Chrysostom, “On the Priesthood,” The Nicene and Post-Nicene Fathers, Philip Schaff, editor, (Grand Rapids, U.S.A.: The Wm. B. Eerdmans Publishing Company, 1956, Volume IX), 49. 36 See, for instance, Pontus, “The Life and Passion of Cyprian,” The Ante-Nicene Fathers, Alexander Roberts and James Donaldson, editors (Buffalo, U.S.A.: The Christian Literature Company, Vol. V), 268. However, Ambrose, Bishop of Milan, was baptized and made bishop within a week, in spite of having no formal theological training. 37 Code of Practice (2011), 74-76, et al.

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among the team members; and “engagement indicators” are present – the degree of commitment within the social group.

I had originally thought that compatible individual temperaments were the chief criterion for a successful team ministry. However, team ministry is more complex. Individuals bring not only their personality types to the environment, but competencies and experiences which can contribute effectively, or diminish, the well-being of the team. Further, the external environment in which a team functions plays a far bigger role than what I had previously thought. In team ministry, the external environment includes not only the local parish, but the wider community culture and the wider Church within which the team ministry operates.

I had initially thought the ideal team environment is one in which there is complete harmony among its members. In fact, the ideal is moderate harmony among the team members. When there is antagonism, satisfaction decreases sharply and the work is not done as well, if at all. When there is total harmony, often details are overlooked in a complex environment, or there may be “groupthink.”39 When there is moderate harmony but periodic disagreements, the challenges of competing visions tend to produce better results.

38 Theresa Kline, Remaking Teams (San Francisco, U.S.A.: Jossey-Bass/ Pfeiffer, 1999), 31. 39 In “groupthink,” members tend to overlook alternative courses of action because of a desire to maintain unity within the group. Participants may also overestimate their own capacities, and underestimate the capacities of others outside the group.

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Learning From the Church of England

The Church of England is the province (group of dioceses) which has had the most experience of Anglican team ministries worldwide.40

By examining Church of England documents on the subject of team ministry, it is evident that there was evolution in the principles and practices of team ministry, based on the experience of teams, from the late 1960’s to today:

• the contribution of vicars (providing pastoral care to an area of the benefice) is enhanced • there is greater lay participation • there is a significantly heightened emphasis on the mission of the Church • there is a greater emphasis on ecumenical partnerships • the role of women in leadership is explicit • resources have been put in place for benefices having “parochial difficulties” – which includes, but is not limited to, the team ministers

“Success”

A key presupposition for one author41 to measure effective parish clergy was to measure increases in worship attendance in the local church. Worship attendance is relatively easy to measure, and that is likely at least one of the attractions of using this value as an indicator of clergy effectiveness. There are reasons to have misgivings about this being the primary indicator of clergy effectiveness, however. There are parish and cultural dynamics which are beyond the influence of the clergy, but which affect parish life, including worship attendance. For instance, in rural Nova Scotia, the population is declining because of economic and social conditions, irrespective of the performance of clergy.

Further, it is easy for “success” to be confused with being “successful” from the a secular perspective–a worldview that “success” is to become wealthier, more urbane, or more self-achieving, for instance--whether or not this is consistent with the values of building the kingdom of God.

40 Technically the Church of England is comprised of two provinces–Canterbury and York–but they function practically as one ecclesiastical province. 41 John Driebelbis, “From maintaining to building communities of faith,” Anglican Theological Review, 92:1, 2010; http://web.ebscohost.com.myaccess.library.utoronto.ca/ehost/pdfviewer/pdfviewer?vid=3&hid=118&sid=69 6600df-72ef-43ef-bcd6-f5aa38aa077d%40sessionmgr114 [downloaded December 21, 2012]. The author’s study interest was identifying effective parish clergy. This is comparable with my intention to identify the elements of a successful team ministry.

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It might be worthwhile to undertake research about team ministries that cannot be sustained. A team ministry can end because the parish(es) cannot continue to provide a stipend. Perhaps the ministers cannot get along with one another. This may not be an indication of failure, however. We can grow from experiences which may be viewed as failures, and one parish may benefit from lessons learned in another parish environment. However, my grounded theory research will be with people currently in team ministries, because I am not able to identify people who participated in a team ministry environment in the past, which could not be sustained.

Conclusion

My conviction that “team ministry” can be more effective, and my wish to discover how it could be done better, led to my undertaking Doctor of Ministry studies at the Toronto School of Theology, at the University of Toronto. I hope that what I learn will not only be of benefit to myself, but can be of benefit to other team ministry environments among Anglicans in the Canadian Maritime provinces.

Through this research project, I am being exposed to a wide variety of readings and perspectives. I sincerely believe that the process of faithful learning can be a step toward greater holiness which God desires. A healthy Church is salt and light to the society in which we serve. This research is a very small piece of a large puzzle to help the people of the world.

Appendix E (of the Thesis Proposal)

A Proposed List of Thesis Chapter Headings

1. Introduction 2. The Anglican Churches of Pictou County, Nova Scotia 3. The Research Issue 4. Qualitative Research 5. Grounded Theory 6. Scripture and the Early Church 7. Theological Considerations for Parish Ministry 8. Occupational Psychology 9. Team Ministry Developments in the Church of England 10. Maritime Canadian Anglicans (Diocese of Nova Scotia and Prince Edward Island, Diocese of Fredericton) 11. An Overview of Team Ministers 12. The Research Process 13. Survey Responses 14. Any Relevant Statistics Canada Information 15. An Introduction to the Interviews 16. Coding

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17. Interview Responses a. Point A b. Point B c. Point C… 18. Developing Principles a. Point A b. Point B c. Point C… 19. Recommendations for Team Ministry Formation 20. Recommendations for Team Ministry Maintenance 21. Conclusion

Appendix H (of the Thesis Proposal) Laity as a Research Check

Lay people in the pews may have a perspective which leaders do not share. Providing an opportunity for lay people to comment on the principles which emerge from the data can be a check for my research. I would be inviting them to comment if there happens to be anything which does not “ring true” from their perception.

In Anglican parishes, at least two parish “wardens,” trusted, mature lay people, are elected as by parishioners at annual meetings to help carry out the work of the Church. It is common, at least in eastern Canada, for wardens to be consulted about parish matters. I anticipate that, if laity are consulted, it would be parish wardens or their designates to whom I would write, inviting comments. These lay people would be consulted about emerging principles from all the data from throughout the research project as a whole (not data about a single parish).

As I am visiting each parish, it is a courtesy for me to ask the rector if I might write lay people from the parish near the end of the research project about my research. In the event that a rector is uncomfortable with this–which I think is unlikely–I would not consult a lay person from that parish environment.

Appendix I (of the Thesis Proposal) Proposed Letters to the Anglican Bishops

(Letter to the Diocesan Bishop of the Anglican Diocese of Nova Scotia and Prince Edward Island)

(address and date)

Dear Bishop:

As you are aware, I have undertaken studies on the subject of “team ministry” at T.S.T.

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One of the stages to earn my degree is to undertake a research project. I would be grateful if you would identify several parishes in the diocese which currently have a “team ministry” – that is, not a rector and curate relationship, but two or more leaders (likely all ordained), with overlapping responsibilities, working together in a collegial manner for at least two years. N.S.O.M. clergy, where applicable, could be included.

With your blessing, I would like to approach people and interview them for my research work.

It is my intention to share the general results of my research with you. I hope you will find it helpful.

If you would like further clarification, I would be happy to speak with you further, or to provide further details about the research.

Sincerely, in Christ,

Peter Armstrong

(Letter to the Diocesan Bishop of the Anglican Diocese of Fredericton)

(address and date)

Dear Archbishop:

I am a priest in the Diocese of N.S. and P.E.I. I am working toward earning a D.Min. degree, and have undertaken studies on the subject of “team ministry” at the Toronto School of Theology.

One of the stages to earn my degree is to undertake a research project. I would be grateful if you would identify several parishes in the diocese which currently have a “team ministry”–that is, not a rector and curate relationship, but two or more leaders (likely all ordained), working full-time or nearly full-time, with overlapping responsibilities, working together in a collegial manner, for at least two years.

With your blessing, I would like to approach people and interview them for my research work.

It is my intention to share the general results of my research with you. I hope you will find it helpful.

If you would like further clarification, I would be happy to speak with you further, or to provide further details about the research.

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Sincerely, in Christ,

Peter Armstrong