handbook for curates and training incumbents (pt 2) · the disciples’ encounter with the risen...
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HANDBOOK FOR CURATES AND
TRAINING INCUMBENTS (PT 2):
Learning and Assessment in Curacy
2018 – 2019
Training Officer (responsible for IME Phase 2 and CMD)
Rev’d Tim Evans Mob: 0755 337 1165
Office: 0161 828 1452 [email protected]
Director of Mission and Ministry
Rev’d Canon Peter Reiss Office: 0161 828 1455
[email protected] June 2018
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Contents
Introduction - on the road to Emmaus 3
The content and structure of IME 2 4
Intentional Learning Groups: Introduction 6
Intentional Learning Groups: Roles and Responsibilities 7
Intentional Learning Groups: General Resources 8
Intentional Learning Group Session Outlines 9
Intentional learning Groups: Sample Case Studies 29
Reflective Practice and Theological Reflection 35
Reflective Journal 38
Supervision 41
Formation and assessment 46
Ministry File and Curacy File 48
Appendix 1: National Formational Criteria for Curates 49
Appendix 2: ILG Case Study Feedback pro forma 57
Appendix 3: Sermon Feedback and Review pro forma 59
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Introduction: On the Road to Emmaus
Ordained Ministry
With all God's people, they are to tell the story of God's love. They are to baptize new
disciples in the name of the Father, and of the Son, and of the Holy Spirit, and to walk
with them in the way of Christ, nurturing them in the faith. They are to unfold the
Scriptures, to preach the word in season and out of season, and to declare the mighty
acts of God. They are to preside at the Lord's table and lead his people in worship,
offering with them a spiritual sacrifice of praise and thanksgiving.
The Ordination of Priests, Common Worship
The disciples’ encounter with the risen Jesus on the road to Emmaus (Luke 24:13-35) is
a story about God’s love: God’s love embodied in the birth, death and resurrection of
Jesus the Son of God; God’s love revealed in Jesus’ opening of the disciples’ eyes and the
burning of the disciples’ hearts within them; God’s love made known to each generation
in the bread which Jesus broke and shared with the disciples at supper that evening, just
as he had done the night before he died.
It is this story of God’s love that ordained ministers are called to be, do and know, in
order that those to whom and with whom they minister may be, do and know, it too. But,
because the story of God’s love can only be told and handed on through an encounter
with the risen Jesus, ordained ministers can only tell and hand it on through offering their
lives as a ‘spiritual sacrifice of praise and thanksgiving’; they can only tell and hand it on
through meeting with, and being sustained by, the risen Jesus in private prayer and
public worship as they minister in his name to those who are also journeying along the
road to Emmaus.
The road to Emmaus, the road that ordained ministers are called to walk in ‘praise and
thanksgiving’ amongst the people of their generation, is a road that is rough and smooth,
high and low, twisted and straight; it is a road of distances small and great, with
junctions and forks in unexpected places; it is a road of encounters, chosen and un-
chosen, ordinary and extra-ordinary; and it is a road weathered by the joy and pain of
life itself, the joy and pain which ordained ministers carry for themselves and for those to
whom and with whom they minister
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The road to Emmaus takes in a funeral, a school assembly, a community meeting, a
homeless person on the vicarage doorstep, a hospital visit, a church council meeting,
next Sunday’s sermon, and much more, in a ceaseless day. Because the road to Emmaus
travels via unexpected places, and takes in encounters with unexpected people, it is one
for which travellers, those telling and handing on the story of God’s love through
ordained ministry, need to develop reflective skills which enable them to navigate new
situations and encounters effectively rather than merely seeking to read a map which
was drawn up during pre- and post-ordination training.
Moreover, the road to Emmaus requires ordained ministers to combine the telling and
handing on of a love story with professionalism because, as Campbell rightly points out in
his book Rediscovering Pastoral Care (1981, p.26), ‘anyone who has entered into the
darkness of another’s pain, loss or bewilderment and who has done so without the
defences of a detached professionalism will know the feeling of wanting to escape, or
wishing that they had not become involved. Caring is costly’. Therefore in order that
ordained ministers can be, do and know the story of God’s love they need to be formed
as disciples and ministers, people and professionals, who can withstand the challenges of
exercising what is a public and representative role, ‘preach[ing] the word of God, in
season and out of season and … declar[ing] the mighty acts of God’.
The content and structure of IME 2
The content of both the central IME programme and the Intentional Learning Group
sessions is designed to assist curates and training incumbents together develop the
curate’s prayerfulness, skills, resilience and flexibility so that they are well prepared for
their future ministry. It recognises that the primary context of training is the
parish/benefice in which the curate serves and that IME 2 complements what is learned
there. The programme also seeks to enable curates to understand and respond faithfully
to the changing contexts and challenges of ministry in the Diocese today. Throughout
the emphasis is on learning together – curate, training incumbent, ILG and Training
Officer. The Central IME programme and Intentional Learning Group sessions are set out
below, and Intentional Learning Group session material follows in the next section of this
part of the diocesan handbook. As a part of our commitment to one another in ministry
stipendiary curates are required to attend all sessions; self-supporting curates are
required to attend evening and weekend sessions but not weekday sessions but are
warmly invited to do so if they are available. If you are unable to attend a session at
short notice (e.g. because of illness) please inform the IME 2 Officer.
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Outline of the IME Phase 2 Programme Central IME Programme Themes Intentional Learning Group
(usually in Church House) Themes
IME 4
Introduction to the Diocese Vocation: Transition, Role & Identity
Induction to Curacy (with Training Incumbents) Loving Service and Accountability
Reflecting Theologically in IME Phase 2 Preaching
Transition to ordained ministry Funerals and Bereavement
Professionalism and Accountability Baptism and Confirmation
Reviewing the Diaconal Year
Ministry in Context (2 days over a weekend)
Preparing for ordination as priest
IME 5
Awareness Training Worship
Marriage Ministry Mission of the Local Church
Reviewing IME 5 Community Partnerships
Church & Community Children & Young people
Understanding & Responding to Domestic Abuse Adult Faith Development & Nurture
Working with Schools
Supervising Others
Social Justice as Mission
Leadership (Residential weekend)
Future Calling - the next step in ministry
IME 6
Reviewing IME 6 Pastoral Relationships
Financial, Administrative & Legal Framework Leadership
Surviving & Thriving in Ministry (Residential weekend) Strategic Mission Development
Working with Conflict in Churches Interfaith Dialogue
Multi-parish Governance
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Intentional Learning Groups (ILG): Introduction
Intentional Learning Groups are a key part of the IME Phase 2 programme and
experience shows that they provide a rich opportunity to learn with and from others.
They offer a reflective, confidential and safe space outside of the primary parish or
ministerial setting which sits within the larger learning community which is formed by the
ordination cohort as a whole. Their purpose is to enable and enrich reflection on
ministerial experience in the context of peer learning and support. Intentional Learning
Groups meet 5 times a year in IME 4 and IME 5, (September, November, January, March
and May) and 4 times a year in IME 6 (September, November, January and March) for
two hours each session.
Groups are facilitated by experienced ministers who have skills in ministry, theological
reflection and group work. As the name suggests, all in the group, not just the facilitator
are expected to be intentional in their approach and to contribute to the learning of each
other through presenting case studies, listening, asking questions and sharing insights.
The facilitator is there to enable the group to be effective in its reflections on the case
studies not to lead and direct the discussion.
Group sessions are themed in relation to the formation criteria or learning outcomes and
are outlined below and at each session two case studies will be presented by members of
the group based on their own ministerial experience. Each session outline includes
guidance for a case study, (the preparation and presentation of which is explained
separately below,) key reflective questions to focus group work around ministerial
practice and theological engagement, and a bibliography. The bibliographies are split into
core reading and additional reading but no one is expected to do all of the reading; they
are meant to aid exploration and enable members to prepare well for the sessions and
have been designed to offer a range of reading at different levels, and from different
theological, personal and socio-cultural perspectives, in relation to the session theme.
Please use them selectively and purposefully in relation to the session theme, case study
reflection and general discussion. All members of the group are expected to do
some preparatory reading before the sessions to help them to contribute to the
discussion of the case study and time is allocated for this in the Ministry and Training
Agreement as a part of IME Phase 2.
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Intentional Learning Groups: Roles and Responsibilities
Role of Group Tutor
The role of the group tutor is to:
Convene meetings of the group
Facilitate meetings of the group, including overseeing the process of case study
presentations and groups discussion and ensuring that members follow the stages
of theological reflection
Ensure that the group maintains its focus on the case studies and the issues for
ministry and mission that they raise
Help to ensure that group members fulfil their responsibilities to the group and
develop positive relationships of mutual ministry and support within the group
Provide written feedback to curates on their case study presentation (which will be
retained by the curate in their curacy file)
Provide an annual assessment for each member of their involvement in the group
covering theological reflection, self-awareness, awareness of others, and group
interaction (which will be retained by the curate in their curacy file)
Encourage each group member to grow in her or his vocation and ministry
Ensure that the group agrees and maintains the boundaries of confidentiality
maintains respectful speaking. However, if pastoral difficulties arise in the group,
the group leader may discuss these with the Training Officer
Role of Group Members
The role of group members is to:
Take a full part in the group programme by preparing in advance for the meetings
(either preparing a case study and / or doing background reading)
Attend all sessions and contribute appropriately during discussion
Prepare and present two case studies each year, drawn from direct ministerial
experience, and send them to the Tutor a week before the group meets
Listen to and respect each other’s views
Speak respectfully to one another and about others
Support one another in the process of learning and growing in Christian ministry
Ensure that each member of the group has the opportunity to contribute (which
means not talking for too long oneself!)
Maintain boundaries of confidentiality
Use the feedback provided by the Tutor on their cases studies to reflect on their
own ministry and their involvement in the group
keep their case studies, the feedback on them and their end of year report in their
curacy file
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Intentional Learning Groups: Feedback
Tutors will provide written feedback in response to each case study presentation and
discussion. Tutors are asked to offer specific comment in the areas below and summarise
them on the pro forma which follows:
Knowledge and understanding
Skill and competence (where appropriate)
Theological reflection and engagement
Personal learning
Awareness of pastoral and human dynamics (in case study and discussion)
Areas of learning evidenced (in case study and discussion)
Intentional learning groups: general resources
The following are general resources which will be of use throughout the curacy. They are
a small selection from a huge range of material both recently published and from
historical sources which will assist in deepening your understanding of ministry and help
to lay good foundations for the future. The combination of shared experience, group
reflection and individual reading is a powerful form of transformational learning in which
habits of self-development are inculcated.
Billings, A., (2010). Making God Possible: The Task of Ordained Ministry. London: SPCK.
Billings, Alan, (2004). Secular Lives, Sacred Hearts. London: SPCK
Graham, E, Walton, H & Ward, F (2005) Theological Reflection: Methods London: SCM
Press.
Guidelines for the Professional Conduct of the Clergy. Revised Edn. 2015.London: CHP.
Guiver, G., Ed., (2002). Priests in a People’s Church. London: SPCK.
Harrison, J., & Innes, R., (2016). Clergy in a Complex Age. London: SPCK.
Jackson, Bob, (2015). What Makes Churches Grow? London: CHP.
Morisy, Ann, (2004) Journeying Out. London: Continuum.
Nash, S, Pimlott, J and Nash, P (2008) Skills for Collaborative Ministry. London: SPCK.
Nouwen, Henri, (1991.) Creative Ministry. New York: Image Books.
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Intentional Learning Groups: Session Outlines Making a presentation at an Intentional Learning Group
Each session contains brief guidelines for a themed case study
Select an event or encounter appropriate to the theme of the session which has
been a significant ministerial experience for you and that has changed your
perception of ministry and/or helped you to develop your practice as a minister
Write approximately 1000 words, following through the stages of theological
reflection. With such a small word limit it is important to keep your case studies
clearly focused on a single topic or incident. A small case study is much more
likely to lead to analysis in depth
You should send a copy of your case study to your group facilitator a week before
the session at which you are due to present it
Your presentation of the case study should last around 10 minutes
You may wish to use maps, photos, audio or visual material as supporting
evidence to help members of the group to gain a fuller understanding of the case
study which you are presenting and engage in broader and deeper discussion of
the theme and issues.
After the session make notes of the discussion which followed your case study,
reflecting on the learning which has resulted from the case study presentation,
and insightful comments made by others; place your notes in your curacy file with
the case study and the feedback from the group tutor
IME 4: ILG Session 1
Vocation: Transition, Role and Identity
Aim
The aim of the session is to explore early experience of ministry and to draw out from
that a sense of the practical and spiritual meaning of vocation and to relate that to role
and identity in the local church and wider community. It complements the IME 4 session
on Saturday 22nd September.
Learning Outcomes
Relates to: G Vocation and Ministry with the Church of England
And also to: D Personality and Character
Key Reflective Questions
In the practice of your ministry, do you find yourself doing what you expected you
would be doing before you were ordained? How does reality differ from
expectation, and is your sense of calling affected by that?
How do your expectations match those of the congregation and of your ministerial
colleagues?
How do you feel you are seen now that you are exercising public and
representative ministry? How important is your vocation to your sense of self? Has
you self-image or identity changed as a result of entering ordained ministry? In
what sense do you or should you ‘inhabit a role’? How has being ordained affected
other relationships e.g. with family, friends or colleagues at work? What
challenges and / or opportunities has that presented?
Of the biblical models or pictures of ministry, which do you feel best fits your
current practice of ministry? Is that one you feel most comfortable with, or is
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there another one to which you aspire? How appropriate would that be in your
present context, and how might you bring about that change?
Case Study Presentation
Write a 1000 word case study in which you describe, explore and reflect theologically on
an experience which has been significant for you in the early stages of ordained
ministry and which has raised questions for you around your role and identity.
Bibliography
Core Reading
Brown, R., (2005). Being a Deacon Today. Norwich: Canterbury Press.
Ling, T., & Bentley, L., (2012). Developing Faithful Ministers: A practical and Theological
Handbook. London: SCM Press.
Ross-McNairn, J., & Barron, S., (2014). Being a Curate. London: SPCK.
Wells, S., & Coakley, S., (2008). Praying for England: Priestly Presence in Contemporary
Culture. London: Continuum.
Additional Reading
Bowden, A., Francis, L., Jordan, E., & Oliver, S., Eds., (2011). Ordained Local Ministry in
the Church of England. London: Continuum.
Burgess, N., (1998). Into Deep Water. Bury St Edmunds: Kevin Mayhew.
Cherry, S., (2012).Beyond Busyness: Time Wisdom for Ministry. Durham: Sacristy Press.
Croft, S., (1999). Ministry in Three Dimensions. London: DLT.
Guiver, G., Ed., (2002). Priests in a People’s Church. London: SPCK.
Harrison, J., & Innes, R., (2016). Clergy in a Complex Age. London: SPCK.
Percy, E., (2014). What Clergy Do: Especially When It Looks Like Nothing. London:
SPCK.
Smith, M., (2014). Steel Angels: The personal Qualities of a Priest. London: SPCK.
Witcombe, J., Ed., (2012). The Curate’s Guide: From Calling to First Parish. London: CHP.
Websites
Diaconal Association of the Church of England www.dace.org
IME 4: ILG Session 2
Loving Service and Accountability
Aim
The aim of the session is to explore pastoral ministry and working alongside other
ministers in order to understand how the transition to ordained ministry involves the
adoption of ‘a life of visible self-giving’ (The Ordination of Deacons)
Learning Outcomes
Relates to: G Vocation and Ministry with the Church of England
And also to: D Personality and Character
E Relationships
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Key Reflective Questions
How far have you been aware of being a public representative of the church? How
is this a part of ordained ministry for you?
What has it been like to be alongside and/or support people who are experiencing
the joys or sorrows of life? How has this been a dimension of loving service?
How has your ministry required you to develop loyalty towards lay and ordained
colleagues? How would you give account of your exercise of ministry in
collaboration with others?
How in your experience so far have you seen the ministry of Christ as ‘the pattern
of your calling and your commission’?
Case Study
Write a 1000 word case study in which you describe, explore and reflect on theologically
an experience from your pastoral ministry and the demands which were made of you
during this experience.
Bibliography
Core Reading
The Ordinal
Guidelines for the Professional Conduct of the Clergy. Revised Edn. 2015. London: CHP.
Additional Reading
Billings, Alan, (2004). Secular Lives, Sacred Hearts. London: SPCK
Campbell, A., (1985). Paid To Care? The Limits of Professionalism in Pastoral Care.
London: SPCK.
Guiver, G., Ed., (2002). Priests in a People’s Church. London: SPCK.
Harrison, J., & Innes, R., (2016). Clergy in a Complex Age. London: SPCK.
Percy, E., (2014). What Clergy Do: Especially When It Looks Like Nothing. London:
SPCK.
Pritchard, J., (2007). The Life and Work of a Priest. London: SPCK.
Websites
Diaconal Association of the Church of England www.dace.org
IME 4: ILG Session 3
Preaching
The aim of the session is to explore experience of preaching in the curacy parish, and to
reflect on the role of preaching in communicating the Gospel and draw out different ways
of communicating with different groups in a range of liturgical and social contexts.
Learning Outcomes
Relates to: C Spirituality and Worship
And also to: A Christian Tradition, Faith and Life
B Mission, Evangelism and Discipleship
E Relationships
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Key Reflective Questions
How do you take account of biblical material, liturgical and social context and the
needs of the hearers when preparing and preaching a sermon?
How do you speak the Gospel imperative in the social context in which you are
preaching?
How does your preaching differ in different contexts – for example, Holy
Communion, Service of the Word, adults, children, all-age, occasional offices,
church, local community?
To what extent is preaching part of the teaching and learning which are taking
place in your curacy parish?
How does preaching affect, and how is preaching affected by, pastoral
relationships?
Case Study
Write a 1000 word case study in which you describe, explore and reflect theologically on
an experience of preparing, delivering and reviewing a sermon. Include in your study
how the sermon related to the context in which it was preached, what you intended the
sermon to do and its theme, and the response to what you said.
Bibliography
Core Reading
Bruce, Kate, 92015.) Igniting the Heart. London: SCM Press.
Day, D., Astley, J, & Francis, L.J., (2005). A Reader on Preaching. Farnham: Ashgate.
Heywood, D., (2013). Transforming Preaching: The Sermon as a Channel for God’s Word.
London: SPCK.
Additional Reading
Craddock, F.B., (1985). Preaching. Nashville: Abingdon Press.
Sadgrove, Michael, (2015). Christ in a Choppie Box: Sermons from North East England.
Durham: Sacristy Press. A collection of sermons by a master wordsmith.
Killinger, J., (1996). Fundamentals of Preaching. Minneapolis: Fortress Press.
Taylor, Barbara Brown, (2013). The Preaching Life: Living Out Your Vocation. Norwich:
Canterbury Press.
Wright, S., (2010). Alive to the Word: A Practical Theology of Preaching for the Whole
Church. London: SCM
Resources
A sermon feedback sheet is available in Appendix 3 for use in giving developmental
feedback on preaching.
Websites
The College of Preachers www.collegeofpreachers.co.uk
Ian Paul’s blog, Psephizo, has regular articles on preaching and a useful article and check
list about what makes a good sermon:https://www.psephizo.com/preaching-2/what-
does-a-good-sermon-look-like/
Westminster Faith Debates www.faithdebates.org
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IME 4: ILG Session 4
Funeral and Bereavement Ministry
Aim
The aim of the session is to explore experience of ministering to the bereaved and
conducting funerals in order to take further our understanding of the personal and social
contexts of funeral and bereavement ministry, to learn from different psychological,
sociological and theological insights, and to explore the role and relationships of the
minister.
Learning Outcomes
Relates to: C Spirituality and Worship
And also to: A Christian Tradition, Faith and Life
Key Reflective Questions
What do people expect of you when you meet with them, and then prepare and
conduct a funeral for a member of their family? How do you respond to these
expectations?
How do you prepare the form of worship (including scripture and other readings)
which you will use in the funeral?
What do you say or do in the course of your pastoral encounter with the bereaved
family and in the funeral itself to witness to the Gospel?
What do you find are the most appropriate ways in which to minister to the
bereaved?
How do you handle grief which touches on your own experience of grief?
Case Study
Write a 1000 word case study in which you describe, explore and reflect on theologically
an experience of preparing and conducting a funeral, drawing out its liturgical, church
and community context and your role as minister. What theological meaning did you
seek to convey through the funeral?
Bibliography
Core Reading
Atwell, R., (2014). Peace at the Last: Leading Funerals well. Norwich: Canterbury Press.
Billings, A., (2002). Dying and Grieving. London: SPCK.
Carr, W., (1985). Brief Encounters: Pastoral Ministry through the Occasional Offices.
London: SPCK.
Additional Reading
Cassidy, S., (1995). The Loneliest Journey. London: DLT.
Cassidy, S., (1988). Sharing the Darkness. London: DLT.
Evans, S., & Cassidy, S., (2013). Care for the Dying: A practical Guide. Norwich:
Canterbury Press.
Hayton, A., (1998). Not Out of Mind: Prayer When A Baby Dies. Berkhamsted: Arthur
James Ltd.
James, H., (2004). A Fitting End: Making the Most of a Funeral. Norwich: Canterbury
Press.
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Jupp, P.C., & Rogers, T., (1997). Interpreting Death: Christian Theology and Pastoral
Practice. London: Cassell.
Wolterstorff, N., (1987). Lament For A Son. Grand Rapids: Eerdmans.
Websites
Child Bereavement UK www.childbereavement.org.uk
Church of England www.churchofengland.org/weddings-baptisms-funerals.aspx
Cruse Bereavement Care www.cruse.org/uk
Sands (Stillbirth And Neonatal Death Charity) www.uk-sands.org
TAMBA (Twins and Multiple Birth Association) www.tamba.org.uk/bsg
IME 4: ILG Session 5
Baptism and Confirmation
Aim
The aim of the session is to explore practices of baptism preparation and confirmation
preparation, and reflect on their implications for bringing people to faith within the
church community and their relationship to baptism and confirmation policies.
Learning Outcomes
Relates to: C Spirituality and Worship
And also to: A Christian Tradition, Faith and Life
Key Reflective Questions
As someone who baptises, a ‘baptiser’, how does this new role shape your own
thinking on baptism?
How do we respond appropriately to the understanding and expectations which
families bring with their request for infant baptism?
How is it possible to sustain a meaningful level of contact with baptism families,
and with adults who request baptism, and what resources do we have in the local
church to facilitate this?
How do we help children, young people and adults, to come to faith and develop
their faith as part of the Body of Christ?
How do we draw church members into a ministry of welcome, support and
preparation for baptism and confirmation?
Case Study
Write a 1000 word case study in which you describe, explore and reflect on theologically
an experience of being involved either in an infant baptism, or of preparing candidates
for confirmation.
Bibliography
Core Reading
Brind, J., & Wilkinson, T., (2010). Creative Ideas for Pastoral Liturgy: Baptism,
Confirmation and Liturgies for the Journey. Norwich: Canterbury Press.
Lake, S., (2006). Let the Children Come to Communion. London: SPCK.
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Maidment, P., Mapledoram, S., & Lake, S., (2011). Reconnecting with Confirmation.
London: CHP.
Additional Reading
On the Way: Towards an Integrated Approach to Christian Initiation. London: CHP.
Avis, P., & Davie, M., (2011). The Journey of Christian Initiation: theological and pastoral
perspectives. London: CHP.
Carr, W., (1985). Brief Encounters: Pastoral Ministry Through The Occasional Offices.
London: SPCK.
Dalby, M., (1989). Open Baptism. London: SPCK.
Earey, M., Lloyd, T., & Tarrant, I., (2007). Connecting With Baptism: a practical guide to
Christian initiation today. London: CHP.
Radcliffe, T., (2012). Take the Plunge: Living Baptism and Confirmation. London:
Bloomsbury.
Reiss, P., (2015). Infants and Children, Baptism and Communion. Cambridge: Grove
Booklets.
Resources
Burge, R., Fuller, P., Hawes, M., (2014). Getting Ready for Baptism: A practical course
for preparing children for baptism (Course Book). Abingdon: The Bible Reading
Fellowship.
Burge, R., Fuller, P., Hawes, M., (2014). My Baptism Journey (Activity Book). Abingdon:
The Bible Reading Fellowship.
Websites
Church of England https://www.churchofengland.org/life-events/christenings
IME 5: ILG Session 1
Worship
Aim
The aim of this session is to explore the experience of preparing and leading a range of
worship, including Eucharistic worship and alternative liturgies in church and community
settings, and to deepen our theological, liturgical, ecclesiastical and socio-cultural
understanding of worship.
Learning Outcomes:
Relates to: C Spirituality and Worship
And also to: G Vocation and Ministry within the Church of England
A Christian Tradition, Faith and Life
Key Reflective Questions
How does worship bring together the divine story and the human story,
connecting faith and life in the experience of worshippers?
How do the ecclesiastical setting and the socio-cultural context interact with
worship and influence its shape (Eucharistic, Service of the Word, traditional,
fresh expression, adult, children, all age, pastoral office, church or community)?
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How do we ‘hold the ring’ when we lead worship?
In what way are we representative as we lead worship?
How does absolution remind you of your calling to lead people to penitence and to
the experience of forgiveness, both in liturgy and in the practice of pastoral care?
How does blessing remind you of your vocation to bless people’s lives and help
enable and resource the ministry of the whole people of God?
Case Study
Write a 1000 word case study in which you describe, explore and reflect on theologically,
an experience of preparing, leading and reviewing worship, drawing out how you
understood the setting and significance of the worship and your role in leading it.
Bibliography
Core Reading
Burns, S., (2006). SCM Studyguide Liturgy. London: SCM Press.
Earey, M., (2002). Liturgical Worship: A Fresh Look, How it Works, Why It Matters.
London: CHP.
Gooder, P., & Perham, M., (2013). Echoing the Word: The Bible in the Eucharist.
London: SPCK.
Leach, J., & Leach, C., (2008). How to Plan and Lead All-Age Worship. Cambridge: Grove
Books Ltd.
Additional Reading
Bradshaw, P. & Moger, P., Eds., (2008). Worship Changes Lives: How it Works, Why it
Matters. London: CHP.
Earey, M., (2012). Worship That Cares: An Introduction to Pastoral liturgy . London: SCM
Press.
Macquarrie, J., (1997). A Guide to the Sacraments. London: SCM Press.
Millar, S., (2012). Worship Together: Creating All-Age Services That Work. London:
SPCK.
Thompson, R., (2006). SCM Studyguide The Sacraments. London: SCM Press.
Vorgrimler, H., (1992). Sacramental Theology. Minnesota: The Liturgical Press.
Resources
Muir, J., & Pedley, B., (2001). Come and Join the Celebration: A Resource Book to Help
Adults and Children Experience Holy Communion Together. London: CHP.
The Archbishops’ Council, (2006). Times and Seasons. London: CHP.
Thompson, K., (2004). The Liturgy of the Word with Children. Stowmarket: Kevin
Mayhew Ltd.
Thompson, K., (1995). The Complete Children’s Liturgy Book. Stowmarket: Kevin
Mayhew Ltd.
Withers, M., (2006). Welcome to the Lord’s Table: A Practical Course for Preparing
Children to Receive Holy Communion. Oxford: BRF.
Websites
Fresh Expressions www.freshexpressions.org.uk
New Patterns for Worship
www.churchofengland.org/prayer-worship/worship/texts/newpatterns.aspx
Praxis www.praxisworship.org.uk
17
worship4today website www.chpublishing.co.uk/features/worship-4-today
IME 5: ILG Session 2
The Mission of the Local Church
Aim
The aim of this session is to explore the self-understanding, ministry and mission of the
local church in relation to the people and needs of the community in which it is set.
Learning Outcomes:
Relates to: B Mission, Evangelism and Discipleship
And also to: F Leadership, Collaboration and Community
G Vocation and Ministry within the Church of England
Key Reflective Questions
How is the local church related to the community in which it’s set?
How does the local church offer people opportunities to learn about Christian faith,
worship and discipleship?
What are the realities of the local community and how can the local church seek
to respond to them?
How can church members be encouraged and enabled to participate in the
church’s response to the material and spiritual needs of the local community?
What about church that doesn’t want to engage with the local community in which
it is set?
Case Study
Write a 1000 word case study in which you describe, explore and reflect on theologically,
your experience of engaging with the mission of the church in relation to the parish/local
community and its people.
Bibliography
Core Reading
Impey, R., (2010). How to Develop Your Local Church: Working With the Wisdom of the
Congregation. London: SPCK
Leach, K., (2006). Doing Theology in Altab Ali Park. London: DLT.
Morisy, A., (2004). Journeying Out. London: Continnum.
Additional Reading
Ballard, P.H., & Husselbee, L., (2007). Community and Ministry: An Introduction to
Community Work in a Christian Context. London: SPCK.
Cameron, H., (2015). Just Mission: Practical Politics for Local Churches. London: SCM
Press.
Cameron, H., (2010). Resourcing Mission: Practical Theology for Changing Churches.
London: SCM Press.
Croft, S., Ed., (2006). The Future of the Parish System. London: CHP.
18
Goddard, G., (2008). Space for Grace: creating inclusive churches. Norwich: Canterbury
Press.
Hanley, L., (2007). Estates: An Intimate History. London: Granta.
Heywood, D., (2011). Reimagining Ministry. London: SCM Press.
Mission and Public Affairs, (2005). A Place of Refuge: A positive Approach to Asylum
Seekers and Refugees in the UK. London: CHP.
Moynagh, M., with Harrold, P., (2012). Church for Every Context: An introduction to
theology and practice. London: SCM.
Shier-Jones, A., (2009). Pioneer Ministry and Fresh Expression of Church. London: SPCK.
Snyder, S., (2012). Asylum-Seeking, Migration and Church. Farnham: Ashgate
Websites
British Religion in Numbers www.brin.ac.uk
Christian Against Poverty www.capuk.org
Church Urban Fund www.cuf.org.uk
Neighbourhood Statistics www.neighbourhood.statistics.gov.uk
The Datashine website is a very valuable source of local information drawn from the
2011 census
IME 5: ILG Session 3
Community Partnerships
Aim
The aim of this session is to explore working as a local church with other groups and
agencies which are in community, in order to identify good practice and to draw out the
significance of such collaboration for Christian witness and mission.
Learning Outcomes:
Relates to: B Mission, Evangelism and Discipleship
And also to: G Vocation and Ministry within the Church of England
F Leadership, Collaboration and Community
Key Reflective Questions
How do you understand the relationship between community partnerships and the
kingdom of God?
How do we decide where clergy and the local church should direct their efforts,
alongside other people and organisations, in response to local the local
community?
What problems do you encounter as result of being identified as a clergyperson
and member of the Church?
What benefits and problems are there for lay church members in involving
themselves in community action?
19
Case Study
Write a 1000 word case study in which you describe, explore and reflect on theologically,
your experience of working with another group or agency, its staff and/or volunteers, in a
project or on-going work in the local community. Draw out the significance for the church
and the community of such collaboration.
Bibliography
Core Reading
Ballard, P.H., & Husselbee, L., (2007). Community and Ministry: An Introduction to
Community Work in a Christian Context. London: SPCK.
Additional Reading
Greenwood, R., (2000). The Ministry Team Handbook: Local Ministry as Partnership.
London: SPCK.
Haynes, P., Skinner, D., Earl, J., (2011). The Story of REinspired: developing creative
partnerships between churches and schools. Barnabas for Children.
Ledwith, M., (2005). Community Development: a critical approach. Bristol: The Policy
Press.
Pohlman, D., (2013). School Chaplaincy: An Introduction. Eugene: Wipf and Stock
Publisher.
Swift., C., (2014). Hospital Chaplaincy in the Twenty First Century. Farnham: Ashgate.
Threlfall-Holmes, M., & Newitt, M., (2011). Being a Chaplain. London: SPCK.
Tregale, D., (2011). Fresh Experiences of School Chaplaincy. Cambridge: Grove Booklets.
Websites
The Children’s Society www.childrenssociety.org.uk
Christians Against Poverty www.capuk.org
IME 5: ILG Session 4
Working with Children and Young People
Aim
The aim of this session is to explore the significance and place of children and young
people in the life of the local and wider church, and to reflect on what it is that makes us
effective in organising and leading ministry among children and young people.
Learning Outcomes:
Relates to: B Mission, Evangelism and Discipleship
And also to: G Vocation and Ministry within the Church of England
E Relationships
Key Reflective Questions
How does an awareness of children’s and young people’s cultural context and their
developmental needs have an impact on our ministry with them and on our way
of being the church for them?
20
How are current understandings of children’s and young people’s spirituality,
spiritual styles, and models of faith development reflected in the materials and
approaches used to nurture their Christian faith in your context?
How would you identify which approaches to select from amongst the range of
possibilities for working with children and young people in schools and the wider
community within a parish?
To what extent do you and the congregation recognise the children’s and young
people’s work leaders as sharing in the ministry of the church, and how do you
appoint, train and support them in their role?
Case Study
Write a 1000 word case study in which you describe, explore and reflect on theologically
your experience of observing, organising or leading ministry amongst children and/or
young people, drawing out the importance of contextual factors.
Bibliography
Core Reading
Carter, M., (2007). All God’s Children: An Introduction to pastoral work with children.
London: SPCK.
Nye, R., (2009). Children’s Spirituality: What it is and why it matters. London: CHP.
Collins-Mayo, S., Mayo, B., Nash, S., & Cocksworth, C., (2010). The Faith of Generation
Y. London: CHP.
Additional Reading
Berryman, J., W., (2009). Children and the Theologians: Clearing the way for Grace.
Harrisburg: Morehouse Publishing.
Csinos, D.M., (2011). Children’s Ministry that Fits: Beyond one-size-fits-all approaches to
nurturing children’s spirituality. Eugene: Wipf and Stock.
Hay, D., & Nye, R., (2006). The Spirit of the Child (revised edition). London: Jessica
Kingsley Publications.
Moore, L., (2006). Messy Church: Fresh Ideas for a Christ-centred Community.
Abingdon: BRF.
Westerhoff III, J., H., (2012). Will Our Children Have Faith? (3rd revised edition).
Harrisburg: Morehouse Publishing.
Richards, A., & Privett, P. (eds), (2009). Through the Eyes of a Child. London: CHP.
White, K., J., (2008). The Growth of Love: Understanding five essential elements of child
development. Abingdon: BRF.
Withers, M., (2010). Local Church, Local School: Practical and creative ways for churches
to serve local primary schools. Abingdon: BRF.
Resources
Archbishops’ Council, (2010). Going for Growth: Transformation for children, young
people and the Church. London: Archbishops’ Council / National Society.
Archbishops’ Council, (2010). Protecting All God’s Children: The Policy for Safeguarding
Children in the Church of England (4th edition). London: CHP.
Berryman, J., W., (2009). Teaching Godly Play: How to mentor the spiritual development
of children. Denver: Morehosue Educational Resources.
Godfrey, P., & Sheppard, N., (2008). Employing Youth and Children’s Workers: A Guide
for Churches. London: CHP.
21
Moore, L., & Leadbetter, J., (2012). Starting Your Messy Church: A Beginners Guide for
Churches. Abingdon: BRF.
Websites
Church of England website www.going4growth.org.uk
Diocese of Manchester website www.manchester.anglican.org/education/children
Messy Church website www.messychurch.org.uk
Godly Play website www.godlyplay.org.uk
CURBS (Children in Urban Situations) www.curbsproject.org.uk
Open the Book (presenting bible stories in schools) www.openthebook.net
The Children’s Society www.childrenssociety.org.uk
IME 5: ILG Session 5
Adult Faith Development and Nurture
Aim
The aim of this session is to explore how adults come to, and can be nurtured in, faith in
a society where we have increasing numbers of adults who have little or no knowledge of
Christian Scripture and faith or experience of Christian worship and discipleship.
Learning Outcomes:
Relates to: B Mission, Evangelism and Discipleship
And also to: A Christian Tradition, Faith and Life
C Spirituality and Worship
F Leadership, Collaboration and Community
Key Reflective Questions
How do we recognise and respond to the questions (relating to belief, discipleship
and worship) which are raised by those who are setting out on their journey of
faith?
How do we support members of the congregation in exploring and deepening their
Christian faith and its expression in their daily lives?
How do we respond to, and work creatively with, the diversity of faith and life
experience and educational and social backgrounds amongst those whom we
serve?
What is the role of members of the congregation in encouraging and nurturing
those who are new to the faith, life and worship of the church? And how do we
help them to understand this and equip them to carry it out?
Case Study
Write a 1000 word case study in which you describe, explore and reflect on theologically
your experience of adult faith nurture and development in your current church context,
identifying what does and doesn’t work and why.
22
Bibliography
Core Reading
Astley, J., (2002). Ordinary Theology: Looking, Listening and Learning in Theology.
Farnham: Ashgate.
Morisy, A., (2004). Journeying Out. London: Continnum.
Additional Reading
Cray, G., Mobsby, I., & Kennedy, A., (2013). New Monasticism as Fresh Expression of
Church. Norwich: Canterbury Press.
Croft, S., Frost, R., Ireland, M., Richards, A., Richmond, Y., Spencer, N., (2005).
Evangelism In A Spiritual Age. London: CHP.
Fowler, J.W., (2000). Becoming Adult Becoming Christian. San Francisco: Jossey-Bass.
Hudson, N., (2012). Imagine Church: Releasing Whole-Life Disciples. Nottingham: IVP.
Hull, J., (1985). What Prevents Christian Adults From Learning? London: SCM Press.
Slee, N., Porter, F., & Phillips, A., (2013). The Faith Lives of Women and Girls. Farnham:
Ashgate.
Slee, N., (2004). Women’s Faith Development: Patterns and Processes. Farnham:
Ashgate.
Williams, R., (2014). Being Christian. London: SPCK.
Websites
Alpha www.alpha.org
Christianity Explored www.christianityexplored.org
Emmaus www.chpublishing.co.uk
Ignation Spirituality www.ignatianspirituality.com
Lectio Divina www.lectio-divina.org
Lee Abbey Movement www.leeabbey.org.uk
London Institute for Contemporary Christianity www.licc.org.uk
Pilgrim www.pilgrimcourse.org
Scargill Movement www.scargillmovement.org
Start! www.startcourse.org.uk
St Beuno’s Ignatian Spirituality Centre www.beunos.com
The Society of Saint Francis www.franciscans.org.uk
IME 6: ILG Session 1
Pastoral Relationships
Aim
The aim of the session is to explore the nature and dynamics of pastoral relationships in
a variety of church and community settings, and to develop awareness of self and others,
including the use and abuse of power and issues around safeguarding.
23
Learning Outcomes:
Relates to: E Relationships
And also to: C Spirituality and Worship
D Personality and Character
Key Reflective Questions
What is pastoral care? How does it relate to the worship and mission of the
church?
What are the possibilities and the limits of the pastoral care that we can offer as
individuals and churches?
How do we establish and maintain professional boundaries in pastoral
relationships?
How do we exercise responsibility towards those who are vulnerable?
How do we care for ourselves, our families and colleagues in the context of
pastoral ministry and its demands?
Case Study
Write a 1000 word case study in which you describe and reflect on a pastoral encounter
or relationship which you have experienced during the course of your ministry and which
has raised significant questions for you and opened up new insights and learning.
Bibliography
Core Reading
Litchfield, K., (2006). Tend My Flock: Sustaining Good Pastoral Care. Norwich:
Canterbury Press.
Savage, S., & Boyd-MacMillan, E., (2011). The Human Face of Church: A Social
Psychology and Pastoral Theology Resource for Pioneer and Traditional Ministry. Norwich:
Canterbury Press.
Savage, S., & Boyd-Macmillan, E., (2010). Conflict in Relationships: Understand It,
Overcome It. Oxford: Lion Hudson.
Additional Reading
Campbell, A., (1981). Rediscovering Pastoral Care. London: DLT.
Carr, W., (1997). Handbook of Pastoral Studies. London: SPCK.
Graham, E., (2009). Words Made Flesh: Writings in Pastoral and Practical Theology.
London: SCM Press.
Kelly, E., (2012). Personhood and Presence. Edinburgh: T &T Clark.
Lyall, D., (2001). The Integrity of Pastoral Care. London: SPCK.
Nash, J., Pimlott, J., & Nash, P., (2008). Skills for Collaborative Ministry. London: SPCK.
O’Donvan, O., (2009). A Conversation Waiting to Begin: The Churches and the Gay
Controversy. London: SCM Press.
Phelps-Jones, T., ed.,(20130. Making Church Accessible to All: Including Disabled People
In Church Life. Abingdon: BRF.
Temple, G., with Ball, L., (2012). Enabling Church: A Bible Based Resource Towards The
Full Inclusion Of Disabled People. London: SPCK.
Woodward, J., (2010). Between Remembering and Forgetting: The Spiritual Dimensions
of Dementia. London: Mowbray.
Woodward, J., (2008). Valuing Age: Pastoral Ministry with Older People. London: SPCK.
Woodward, J., & Pattison, S., Eds., (2000). The Blackwell Reader in Pastoral and Practical
Theology. Oxford: Blackwell Publishers.
24
Websites
BIAPT – The British and Irish Association for Practical Theology www.biapt.org.uk
IME 6: ILG Session 2
Leadership
Aim
The aim of this session is to explore role, task, style, and theology of leadership in a
changing church and society, to reflect on the challenges and opportunities of
collaborative leadership, and to develop awareness of one’s own strengths and
weaknesses as a ministerial leader.
Learning Outcomes:
Relates to: F Leadership, Collaboration and Community
And also to: B Mission, Evangelism and Discipleship
D Personality and Character
Key Reflective Questions
What are the roles, tasks, styles, and theologies of leadership in your curacy
parish?
How do church members and lay leaders respond to different ways of leading?
How are you exercising ministerial leadership? How does ministerial leadership
differ from leadership that you have exercised or exercise in other areas of work
or professional life?
How do you discern role, task and style in context? How is this informed
theologically?
What are you discovering about your strengths and weaknesses as a leader in
ministry?
How do you collaborate in leadership with lay and ordained colleague?
How are you overseeing and nurturing others in their leadership?
Case Study
Write a 1000 word case study in which you describe and reflect theologically on an
experience of ministerial leadership, drawing out your own awareness of, and learning
about, yourself as a leader. How has this experience shaped your own understanding of
the role of the ordained minister as leader?
Bibliography
Core Reading
Cottrell, S., (2008). Hit The Ground Kneeling: Seeing Leadership Differently. London:
CHP.
Edmondson, C. (2010). Leaders Learning to Listen. London: DLT.
Lamdin, K., (2012). Finding Your Leadership Style. London: SPCK.
Matthews, R., (2013). Healthy Leaders and Healthy Churches. Cambridge: Grove Books
Ltd.
25
Additional Reading
Adair, J., (2009). Not Bosses But Leaders. London: Kogan Page.
Higginson, R., 1996. Transforming Leadership. London: SPCK.
Hybels, B., (2009). Courageous Leadership. Grand Rapids: Zondervan.
Lawrence, J., (2004). Growing Leaders: Reflections on Leadership, Life and Jesus.
Abingdon: BRF.
Nash, J., Pimlott, J., & Nash, P., (2008). Skills for Collaborative Ministry. London: SPCK.
Nelson, J., (2008). How to Become a Creative Church Leader. Norwich: Canterbury,
Nouwen, H., (1989). In The Name of Jesus: Reflections on Christian Leadership. London:
DLT.
Pattison, S., (1997). The Faith of the Mangers. London: Cassell.
Pickard, S., (2009). Theological Foundations for Collaborative Ministry. Farnham:
Ashgate.
Potter, P., (2009). The Challenge of Change. Abingdon: BRF.
Runcorn, D., (2011). Fear and Trust: God-Centred Leadership. London: SPCK.
Volland, M., (2015). The Minister as Entrepreneur: Leading and Growing the Church in an
Age of Rapid Change. London: SPCK.
Websites
Telos Partners www.telospartners.com
Willow Creek Community Church website www.willowcreek.org
IME 6: ILG Session 3
Strategic Mission Development
Aim
This aim of this session is to reflect on developing healthy churches and supporting those
churches in intentional and transformative engagement with mission and ministry in their
local communities and their wider social setting.
Learning Outcomes:
Relates to: B Mission, Evangelism and Discipleship
And also to: F Leadership, Collaboration and Community
E Relationships
D Personality and Character
Key Reflective Questions
How does your curacy parish nurture its vision and identity, and express its
values?
How are church members encouraged and equipped to live out their faith as
disciples?
How is collaborative ministry being directed towards mission?
26
How is planning strategic and effective? Are tools such as healthy church audit
and Mission Action Planning part of this?
What opportunities are there for partnership working with other churches and
agencies?
Case Study
Write a 1000 word case study in which you describe, and reflect theologically on an
aspect of your experience of engaging with strategic mission development in your own
context.
Bibliography
Core Reading
Elford, K., (2013). Creating the Future of the Church: a practical guide to addressing
whole-system change. London: SPCK.
Impey, R., (2010). How to Develop Your Local Church: Working With the Wisdom of the
Congregation. London: SPCK
Additional Reading
Cameron, H., & Duce, C., (2013). Ministry and Mission: A Companion. London: SCM
Press.
Cameron, H., (2010). Practical Theology for Changing Churches. London: SCM Press.
Cameron, H., Bhatti, D., Duce, C., Sweeney, J & Watkins, C., (2010). Talking About God
in Practice. London: SCM Press.
Chew, M., & Ireland, M., (2009). How To Do Mission Action Planning: A Vision Centred
Approach. London: SPCK.
Potter, P., (2009). The Challenge of Change. Abingdon: BRF.
Snow, M., (2013). Mission Partnerships: Parishes Working Together in Mission.
Cambridge: Grove Booklets.
Volland, M., (2015). The Minister as Entrepreneur: Leading and Growing the Church in an
Age of Rapid Change. London: SPCK.
Widdicombe, C., (2000). Meetings That Work: A Practical Guide to Teamworking in
Groups. Cambridge: The Lutterworth Press.
Resources
The Archbishops’ Council (2013). PCC Accountability: The Charities Act 2011 and the
PCC. London: CHP.
The Archbishops’ Council (2010). Church Representation Rules 2011. London: CHP.
Impey, R., (2009). A Workbook for Developing the Local Church. 4M Pulications.
Websites
CPAS www.cpas.org
Open Space Technology www.openspaceworld.org
Telos Partners www.telospartners.com
Westminster Faith Debates www.faithdebates.org
27
IME 6: ILG Session 4
Inter-Faith Engagement and Dialogue
Aim
The aim of the session is to explore interfaith engagement and dialogue in order to better
understand and respond to the challenges and opportunities which arise in a local context
against a wider national and global backdrop.
Learning Outcomes:
Relates to: G Vocation and Ministry within the Church of England
And also to: B Mission, Evangelism and Discipleship
Key Reflective Questions
What is our view of other faiths? Is there salvation outside of Christ and how does
your response to this question shape your engagement with those of other faiths?
How should Christians be seeking people of others faith to come to Christ?
What role does the local church play in developing Community Cohesion?
How do we handle conversion agendas?
How can the local church be encouraged to engage with members of other faith
communities in mission?
Case Study
Write a 1000 word case study in which you describe, explore and reflect on theologically
an experience, or group of experiences, of interfaith engagement and/or dialogue and
the opportunities and challenges which this raised for you in your context. How has this
experience helped to shape your own theological views?
Bibliography
Core Reading
Blackden, C., (2010). Friendship and Exchange with People of Other Faiths: A Context for
Witness and Dialogue. Cambridge: Grove.
Rawlings, P.J. (2014). Engaging with Muslims. Cambridge: Grove
Wingate, A., (2005). Celebrating Difference, Staying Faithful – How to Live in a Multi
Faith World. London: DLT.
Additional Reading
Armstrong, K., (2004). The Battle for God: Fundamentalism in Judaism, Christianity and
Islam. London: Harper Collins.
Armstrong, K., (1991). Muhammad: A Biography of the Prophet. London: Phoenix.
Aslan, R., (2006). No God But God: The Origins, Evolution and Future of Islam. London:
Arrow Books.
Bowen, I., (2014). Medina in Birmingham, Najaf in Brent: Inside British Islam. London:
Hurst and Co.
Chapman, C,. (2007). Cross and Crescent. Nottingham: IVP
Husain, E., (2007). The Islamist. London: Penguin.
Lewis, P., (2007). Young, British and Muslim. London: Continuum.
Queshi, N., (2014). Seeking Allah, Finding Jesus: A Devout Muslim Encounters
Christianity. Grand Rapids: Zondervan.
Sacks, J., (2007). The Home We Build Together: Recreating Society. London: Continuum.
28
Sacks, J., (2002). The Dignity of Difference: How to avoid the clash of civilizations.
London: Continuum.
Schindler, C., (2007). What Do Zionists Believe? London: Granta.
Sudworth, R,. (2007). Distinctly Welcoming. Milton Keynes: Scripture Union
Resources
Apologetics- A Christian-Muslim Dialogue and Apologetic www.answering-
islam.org
Calendar of Festivals www.bbc.co.uk/religion/tools/calendar
Friendship First www.friendshipfirst.org
Jewish Telegraph newspaper www.jewishtelegraph.com
Manchester Buddhist Centre www.manchesterbuddhistcentre.org.uk
.
Mosques www.mosquedirectory.co.uk
Muslim Prayer Times for Manchester www.salahtimes.com/uk/manchester
Websites
Church of England (Presence and Engagement) www.presenceandengagement.org.uk
Churches Together in Britain and Ireland www.ctbi.org.uk/16
Churches Together in England
www.churches-together.net/Groups/43001/Home/Resources/Inter_Faith_faith.aspx
Methodist Church – Inter Faith Relations www.methodist.org.uk/mission/inter-faith-
relations
Inter Faith Network for the UK www.interfaith.org.uk
Mahabba (Loving all Muslims) www.mahabbanetwork.com
Cohen, Robert, Michah’s Paradigm Shift. www
Network for Inter Faith Concerns across the Anglican Communion NIFCON
http://nifcon.anglicancommunion.org/index.cfm
Society for Buddhist Christian Studies www.society-buddhist-christian-studies.org
Society for Hindu-Christian Studies www.hcstudies.org/about.html
The Awareness Foundation – http://www.awareness-foundation.com/
The Christian-Muslim Forum - http://www.christianmuslimforum.org/
The Quilliam Foundation - http://www.quilliamfoundation.org/
29
Sample Case Studies
Case Study Example 1 - IME 5 Session 1: Worship
Experience
My training incumbent asked me to conduct a baptism listed on the rota as All Age Holy
Communion. Normally baptisms take place in a non-Eucharistic service, but there were
pastoral reasons for holding the baptism on that date.
On meeting the family and the godparents it became apparent that they were not
churchgoers, although the godparents had been baptised. They were adamant they
wanted a baptism and not a dedication or naming service
Putting the service together, I foresaw various difficulties ahead:
Keeping the service to an appropriate length of time.
Managing the attention span of our guests who may be unused to silence or
sitting in one place for a significant length of time.
How could I feed and teach all the different members of the congregation?
How could I preside in such a way as to make blessing & Eucharist truly accessible
and relevant to all?
I prayed and planned the service carefully, and felt sure that, with sufficient planning
time, I could “hold the ring” in leading worship.
The service went smoothly, if somewhat noisily and it took all my skills as a mnister to
give positive direction which kept our visitors engaged and respectful but also allowed
the usual church family to worship and be fed: I moved the sermon earlier in the service
so that the preacher had the visitors’ attention early on, I explained the notion of
sacraments and introduced word, baptism and Eucharist as we approached each part of
the service.
The service went smoothly, if noisily, and finished within an hour and ten minutes. I
received many compliments, being congratulated by some for skilful managing of a
difficult service. However, the Churchwarden received a written complaint from one of
our Licensed Readers alleging she had been robbed of her communion experience. This
complaint found some support. They were resigned to (if not exactly thrilled about)
approximately 70 unchurched people having a baptism as part of the main Sunday
service, but were strongly against them being able to do so in a Holy Communion
service.
This led me to question: Is our worship missional and what does that mean in this
context? Should it be?
Exploration
Ecclesiastical Context
Discussing the complaint at the PCC Sub-Committee, underlying dissatisfaction about the
behaviour of the baptism family’s guests emerged:
arrived up to twenty minutes late
used their mobile phones to message each other and check emails during the
service
talking during the administration of Holy Communion
allowing small children to run around the church in the service
30
I studied the layout of the building to see what it could tell me of the shared
understanding of Holy Communion:
The President presides at a communion table, not an altar
The holy table is situated at a focal point but was overshadowed by the music
group behind it and the projection screen to the right of it.
There is no altar rail.
The table housed a computer monitor and it doubled as a lectern. It was rarely
free from clutter
The elements are placed on a side table at the start of the service, and the
President prepares the table without aid from lay assistants
I explored the shape of previous Holy Communion Services and how the liturgy was
used in worship:
The order and structure of the service are significantly altered: The Gathering, Collect,
Confession, Absolution, Peace and Communion take place before the children leave to
join their respective groups. The Ministry of the Word came after communion.
The congregation enthusiastically stated the creeds during the Holy Communion service
“We believe in One Holy, Catholic and Apostolic Church”. But what did they understand
catholic to mean? Maclaren cites two models of catholicity –“a colonial model: unity and
universality are maintained by submission to one dominating will.” The other is “the
humble or charitable model: unity and universality are maintained by a generous spirit of
inclusion” (Maclaren in Croft and Mosby, 2009, p. 22)
This puzzled me as the layout and treatment of the communion table suggested a “low”
theology of Holy Communion, but the response to sharing the service with the
unchurched suggested a much higher importance in the hearts and minds of the
complainants
Socio-cultural context
Our parish has distinct areas of housing and the baptism family come from the area
which was originally a Local Authority estate. Although most of the properties there are
now privately owned it is still known as the ‘Woodbridge Estate’ and it has the reputation,
in some people’s eyes, of being a rough place to live with significant levels of petty
crime. House prices there are far lower than in the area around the church and very few
people from that area attend church regularly.
One former Churchwarden commented on the disruption to their usual service: “it’s not
right, not when it’s at your own church”; and a current Churchwarden explained her own
objection: “they have no understanding of the cross, and until they have a sense of their
own sin and have asked Jesus’s forgiveness, they can’t understand the Holy Communion
Service, and therefore it’s not an appropriate service for non-believers”.
Our retired SSM, however, debating the complaint at PCC sub-Committee, mused: “We
have been trying to get the local community into this church for the past thirty years and
now it’s happening. And if anyone doesn’t like it, it’s just tough!”
The family, however, didn’t see themselves as non-believers – they saw themselves as
non-churchgoers. When asked in preparation if they could honestly say they wanted to
make the promises and believed in them, they were adamant that they did so, even
when offered an alternative service. The parents were not married, but clearly devoted to
their one year old daughter. They invited 5 Godparents, and about 70 guests. Clearly
this was a significant event in their lives.
Commitment to Mission
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The congregation gives sacrificially to support mission partners abroad and to the work of
our own charitable trust at the Drop-in; this suggests a serious commitment to mission
both at individual and corporate levels.
Reflection
The layout of the building, use and siting of the communion table, order and use of
liturgy and frequency of the Holy Communion services gave the impression of a fairly
“low” theology of Holy Communion. However this was apparently at odds with the
perception that in some way, which they could not define, Holy Communion service was
special, and not “appropriate to any believers”. This did not merely preclude non-
believers from receiving the sacrament – they wished to preclude them from the entire
service: Word, Sacrament, Blessing and all! Two particular books helped me sharpen my
focus: Pete Ward’s “Mass Culture” and Croft & Mosby’ “Ancient Faith, Future Mission”
Some of the other questions which occurred to me were:
Who then, is invited to the Communion Table (Baker, in Ward, 1999, p. 53) and who is
excluded?
How can any church which takes mission seriously justify wanting to exclude unbelievers
from the Eucharist?
Even when Eucharist is restricted to confirmed members of the Church of England,
should the word also be restricted only to believers?
In Holy Communion itself, we are fed by both word and sacrament (Bradshaw & Moger,
2008, p. 30). In the last meal of the Passover, even Judas the betrayer was not excluded
from the table with Jesus. (Ward, 1999, p. 129)
During the re-ordering of the church 25 years ago the congregation at St Swithin’s chose
not to have an altar rail, and I concur. As Ward goes on to say “It seems bizarre that a
symbol of Jesus’s grace and acceptance should have restricted access”. They clearly
could not see that their own attitudes were every much a barrier as a physical rail.
I wondered whether there was a case for a Fresh Expression style Baptism and Eucharist
but firmly believe that seeker services are not worship. Worship should be authentic and
heartfelt, not aimed at a target group (Ward, 1999, p. 125) Furthermore, if worship for
non-believers is limited to Fresh Expressions of Church what does this then say about the
biblical models of the Body of Christ? Surely the celebration of Holy Communion is in
danger of becoming an exclusive event for club members only if our churches are not
truly accessible to unbelievers? As Riddell states “the Communion….whilst nominally
accessible to all, in effect is relatively inaccessible. Few outsiders would feel welcome at
the stylized table or altar that forms the centrepiece of Christian celebrations. (Riddell
quoted in Ward, 1999, p. 130)
Response
Returning to the original question “Is our worship missional?” I have to conclude that in
its current form at Saint Swithin’s, the answer is, ‘no’.
The congregation at St Swithin’s are committed to mission. But many seem to view
mission as something they pay other people to do, an activity restricted to professionals:
Clergy, Mission Partners, Mission Agencies, and Charitable Trusts. They participate in
mission by participating in the corporate life of the Church, and expect worship to sustain
and equip the churches corporate mission, but do not seem to have a personal sense of
responsibility towards non-attenders/non-believers. Indeed, the view seems to be that
their worship is “a temporary retreat from the mission Jesus gives us, rather than a part
our engagement in God’s mission to the world.” (Bradshaw & Moger, 2008, p. 46)
32
The church family has compassion and empathy for the economically poor and through
prayer, volunteering and sacrificial giving are generous in their loving service to others
through the Saint Swithin’s Drop-in. However, a different attitude seems to prevail to
those who are spiritually poor. When asked to worship with those who may not yet know
Christ, there is a distinct sense of their otherness as outsiders.
However, Between 10 and 15 (about a fifth) of the Baptism party responded to my
invitation from the front to receive a blessing or, if they were confirmed, Holy
Communion. In some way, at some level, the service had touched them and they were
very positive in their comments to me afterwards.
Looking forward I can see that I had misjudged the understanding of these committed
and loving Christians; I had been blindsided by their admirable commitment to mission
and their faithful commitment to corporate worship. I have to take responsibility for
failing to see that they understand my vocation to bless people’s lives, but don’t
understand yet how part of that is to resource them, the church family, and the people of
God to do likewise.
But I end with the question: It says on the Saint Swithin’s notice board “Sunday Services
at 9.30 am, 10.45am and 6.30pm. All Welcome” How can this mission statement be
made a reality and what is my part in making it real?
Bibliography
Burns, S., (2006). SCM Studyguide Liturgy. London: SCM Press.
Earey, M., (2002). Liturgical Worship: A Fresh Look, How it Works, Why It Matters.
London: CHP.
Bradshaw, P. & Moger, P., Eds., (2008). Worship Changes Lives: How it Works, Why it
Matters. London: CHP.
Croft, S., & Mobsby, I., (2009). Ancient Faith, Future Mission: Fresh Expressions in the
Sacramental Tradition. Norwich: Canterbury Press.
Earey, M., (2012). Worship That Cares: An Introduction to Pastoral liturgy . London: SCM
Press.
Pratt, A., (2010). SCM Studyguide Practical Skills for Ministry. London: SCM Press.
Stewart, S., & Berryman, J., (1989). Young Children and Worship. London: Westminster
John Knox Press.
Thompson, R., (2006). SCM Studyguide The Sacraments. London: SCM Press.
Ward, P. (2008). Mass culture: the interface of Eucharist and mission (rev. and expanded
ed.). Abingdon: Bible Reading Fellowship.
Websites
Fresh Expressions www.freshexpressions.org.uk
New Patterns for Worship
www.churchofengland.org/prayer-worship/worship/texts/newpatterns.aspx
Case Study Example 2 - IME Session 6: Strategic Mission Development
Our Problem and our Plan
We have seen a decline in new people attending our church evangelistic events, such as
our Christianity Explored course, our guest services and our mission weeks. As a staff
team, we have discussed what we think might be the problem and concluded that there
is a lack of enthusiasm for evangelism amongst the church family. Therefore, our plan is
33
to motivate and equip the church family so that their enthusiasm for telling others the
gospel of Jesus grows. That, we pray, will achieve our aim of enabling the church family
both to tell others the gospel themselves but also feel able to invite friends and family to
church evangelistic events.
Main Issues This Plan Raised With Me
I have felt increasingly uncomfortable about our plan but never quite understood why. I
have spent the summer pondering how to enact our plan with the members of Explorers
(for whom I have pastoral responsibility) but not been sure how best to do it. I do want
to motivate and equip the members for evangelism and I know what I think they need
and how I could provide that, but I still don’t feel easy about enacting the plan. Why?
Building a Richer Understanding of What Happened
As I’ve prepared for this presentation, it has become clear why I have felt uneasy about
our plan and my role in enacting it with the Explorers members. It has become clear that
we are seeking to address a problem without truly knowing the cause. We discussed it as
a staff team but have not actually asked the church family why they are not bringing
friends and family to church and evangelistic events, and so we are seeking to act on
what we think the problem is but not listening to what it actually is. That is why I am
feeling uneasy about enacting the plan.
As the Mission Action Planning (MAP) process points out, listening is the crucial first step
in any strategic planning. We ‘Review’ by listening and learning before agreeing our
vision and priorities, and decide on specific plans and actions.
Impey writes that when seeking to develop our local church, we must first ask what
people really think.1 ‘The kind of change that will produce wholesome development is a
shared responsibility of the congregation... My fear is that we have too many people who
know just what local churches need but who have not bothered to ask the people most
concerned.’2 Before seeking to address the problem, I need to ask our Explorers
members why they are not bringing people to evangelistic events and courses.
There are others that I need to listen to as well. Cameron notes that, ‘The local church
cannot escape a relationship with contemporary culture and so it needs to ‘read’ the
cultural signals it sends out, to ensure they are consistent with the essence it wishes to
convey.’3 I need to listen to those that we are seeking to reach with the gospel as to why
they are not coming. It may be that they are being invited but that they don’t feel
comfortable joining us or simply aren’t interested in what we are offering. We want to
ensure that what we intend to say is what is conveyed culturally.
I want to make plans that solve the real problem that we have and by listening to both
parties, I pray that I will rightly understand the issues. Hamilton adds another important
point that comes about through listening to those concerned. Through listening to others
and working on what the problem is together, you make plans that, ‘actually impact and
1 Richard Impey, How to Develop Your Local Church: Working with the Wisdom of the Congregation (London: SPCK, 2010), xi. 2 Impey, How to Develop Your Local Church, xi-xiii. 3 Helen Cameron, Resourcing Mission: Practical Theology for Changing Churches (London: SCM, 2010), 20.
34
solve real problems, but also... everyone agrees what problem you're trying to solve in
the first place.’4
Timmis adds to this with a theological understanding of listening to those concerned
before seeking to solve problems. Somewhat controversially, he advocates leadership by
consensus: ‘it is important for leaders to open up an issue for wide-ranging discussion, as
it allows the Spirit of God to be at work in the people of God to shape what the church
looks like.’5 He provides Scriptural support from Acts 15:22 when the whole assembly
made a decision together,6 and also Acts 13:1-5 when only the leadership were involved,
but once again it was a decision made by consensus and guided by the Holy Spirit.7 So
whether we aim for decision making by consensus or not, taking the time to listen before
we plan allows the Spirit of God to work in us to shape what the church will be like.
How do These Perspectives Change my Initial Understanding of the Situation?
By making plans without first listening to those concerned we run the risk of not
addressing the real problem, losing their interest, and resisting the Holy Spirit’s work in
us to mould us a church.
Listening is also a way of expressing love for our church family. A way of showing that
we want to help them and meet them ‘where they are’.
I was right to feel uneasy about seeking to enact our initial plans and am grateful for the
wisdom of others in helping me understand why.
What are the Implications for Future Practice?
Once the autumn term has begun, I will ask a number of Explorers members to join a
focus group, in which we can discuss this problem and how to address it together, with
me doing most of the listening!
Bibliography
Cameron, Helen. Resourcing Mission: Practical Theology for Changing Churches. London:
SCM, 2010.
Croft, Stephen. Transforming Communities: Re-imagining the Church for the 21st
Century. London: Darton, Longman & Todd, 2002.
Hamilton, Craig. Wisdom in Leadership: The How and Why of Leading the People You
Serve. Sydney: Matthais Media, 2015. Impey, Richard. How to Develop Your Local Church: Working with the Wisdom of the
Congregation. London: SPCK, 2010.
Jackson, Bob. What Makes Churches Grow: Vision and practice in effective mission.
London: Church House Publishing, 2015.
Timmis, Steve. Gospel Centred Leadership: Becoming the Servant God Wants You to Be.
Epsom: The Good Book Company, 2012.
4 Craig Hamilton, Wisdom in Leadership: The How and Why of Leading the People You Serve (Sydney: Matthais Media, 2015), 353. 5 Steve Timmis, Gospel Centred Leadership: Becoming the Servant God Wants You to Be (Epsom:
The Good Book Company, 2012), 104. 6 Timmis, Gospel Centred Leadership, 98. 7 Timmis, Gospel Centred Leadership, 102.
35
Reflective Practice and Theological Reflection
a. What is reflective practice?
Reflective practice describes a process of learning from experience that is particularly
fitted for our life and work as ministers. It binds together our thinking and our doing
(theory and practice) such that, when the whole process is offered to God, it can enable
us to become a place 'wherein the Holy Spirit makes his dwelling' and so can lead to
transformation in our lives and our ministry.
Reflective practice starts from the actual experience of ministry, carefully observed and
recalled. The observation is then brought into dialogue with a number of different
perspectives: how does this connect with previous experience or assumptions? what light
is shed by other learning and knowledge? what biblical passages or theological themes
help me to discern where God’s presence may be recognised in this, or what God may be
saying? what questions does this leave me with? This whole process may generate new
insight and learning, but the real purpose of it comes from the question 'what, if
anything, am I going to do / do differently as a result of this learning?'
The reflective process can be carried out by an individual working alone, but it can be
enhanced by dialogue, for example in the context of structured supervision or a tutorial
group. For Christians it is a process in which prayer and the conscious desire to seek
God’s will is kept in mind throughout and so one in which learning is also personal
discipleship.
b. Theological Reflection: 'God is in the facts …'
Since (as we are reminded in Psalm 139) there is no situation or place where we can flee
from God's presence, it is appropriate to use our own experience as the starting place for
theological reflection. As a former Dean of York put it, 'all Christian doctrine arises from
Christian experience' (Alan Richardson, Creeds in the Making, 1941 10th Ed 1986). Or as
Gerry Hughes says, 'God is in the facts, and the facts are kind' (Gerry Hughes, God of
Surprises, DLT 1986, p 9). It is this principle that makes reflective practice in ministry
explicitly theological reflection on our practice and experience and the issues that arise
from them.
A striking example of this comes in Acts 10, where Peter finds himself called to preach in
the household of the centurion Cornelius, a gentile. His existing theology resists this as
ungodly and he has to wrestle with his calling in the light of a vision before he is able to
be obedient. As he is speaking, the Holy Spirit falls upon all his listeners, who are heard
'speaking in tongues and extolling God'. In a moment, Peter's ingrained and unexamined
theology is turned on its head: 'can anyone withhold the water for baptising these people
who have received the Holy Spirit just as we have?' Both Peter and his hearers are
converted through experience and reflection. (Acts 10:44-48). In this case the patient
work of reflection leading into action is short-circuited by a blinding insight followed by
immediate action! But it also leads to real conflict when Peter is challenged by other
believers about his actions and his understanding of them; they, too, undergo a
conversion experience as their theology is revolutionised.
Reflection as a habitual practice, starting from the data of the real world, is also
illustrated from the Psalms: 'When I consider the heavens, the work of your fingers, the
moon and starts that you have established …' (Psalm 8: 3). Or Jesus’ saying, ‘Consider
the lilies of the field, they neither toil nor spin yet even Solomon in all his glory was not
clothed like one of these.’ (Matt 5: ).
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c. Theological Reflection and the 'Learning Cycle'
In recent years a multitude of approaches to theological reflection have been developed
and there is no single right way to do it; indeed, they can complement each other very
fruitfully e.g. journaling and action reflection sets. Several different methods are explored
in Graham, Walton and Ward (2005), with a convenient single-page summary in
Thompson, Pattison and Thompson (2008, p 9), However, one of the fruitful models for
ministry is the cycle of action and reflection known as the 'Learning Cycle' or sometimes
(in a ministry context) the 'Pastoral Cycle'. The cycle can be summarised in three verbs:
see – reflect – act.
Most versions of the Learning/Pastoral Cycle build on the work of David Kolb. Kolb
described education as a cyclical process with four stages: experience, reflection,
conceptualisation, and experimentation. Graham, Walton and Ward summarise as
follows: 'A concrete situation or experience generates observation and reflection, which is
then tested out in the context of revised practice'. (p5).
d. Laurie Green: The Doing Theology Spiral
The Learning Cycle has been adapted for theological reflection in a number of ways.
Laurie Green (2009) has developed a Doing Theology Spiral, pointing out that the four
stages of Experience, Explore, Reflect and Respond will lead to a New Situation which
itself can generate a new cycle. 'Like a wheel on a bicycle, the circle itself can continue
around time and again, but by doing that it propels the bicycle to a brand new place at
every turn' (p 24).
Explore and Reflect have a distinctive meaning for Green, as he adapts Kolb's Learning
Cycle for 'a new way to do theology'. 'Explore' means a rigorous factual analysis of the
situation which may draw on, for example, statistical mapping of an area, and which may
be informed by disciplines such as sociology, history or psychology. 'Reflect' is to 'see
how the Christian faith directly relates to the experience at issue' (p 21), using Bible
study, hymns and songs, creeds and great theological themes etc. Drawing inspiration
from the 'base ecclesial communities' and liberation theologians of Latin America, Green
views his Doing Theology Spiral as essentially a community process, in which theology is
democratised.
e. Judith Thompson: Progressing Theological Reflection (PTR)
Judith Thompson (2008, p 55-56) offers a five-stage variant which she calls PTR, or
Progressing Theological Reflection:
Identify the situation, experience, or issue
Build a 'thick description' around the issue (e.g. context, psychological
insights)
Draw on key insights from theology and the faith tradition
Return to the issue, allowing these insights to illuminate it, and perhaps
reframe it from a new perspective;
Identify outcomes and possible actions.
This model, despite the rather clunky title, is perhaps the most immediate and practical,
and is recommended as the default structure for the reflective journal; see the reflection
37
sheet under Reflective Journal below, an electronic copy of which is available on the
diocesan website.
The reflective cycle can be expressed as:
The above reflective cycle is based on Laurie Green’s pastoral cycle and Judith
Thompson’s Progressing Theological Reflection (PTR) and is one version of the pastoral
cycle from amongst a number. Choose the version which works best for you and your
case study and ensure that you explain to other group members which model you are
using, and why, when you introduce your case study.
What is absolutely crucial is that you do not jump too quickly from the experience to the
response, and, in particular, that you do not miss out the theological stage of the cycle.
• Bring theological resources to bear on both experience and my understanding of it
•What should I/we do in response to the situation?
• Identify key issues and try to understand them as fully as possible create a 'thick description'
• I have an experience/find myself in a specific situation
Experience (facts/
feelings)
Exploration
(depth/ meanings)
Reflection (faith
insights)
Response (plans/
responses)
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Reflective Journal
Keep a reflective journal, by hand, in printed form or in electronic form, whichever is
most natural and effective for you. If you do work electronically, remember to back up
your journal entries on a memory stick or external hard drive. This is a professional
journal which is intended to remain private rather than enter the public domain. It is
intended to help you to absorb and develop the habit of reflecting theologically on your
ministerial practice. It is also intended to be a resource for you when preparing case
studies and completing appraisals during and at the end of curacy. Ensure that it is kept
securely and that you do not breach confidentiality by referring to people by name.
Make regular journal entries at one key time during each year of your curacy, for
example, Ordination, Lent, following through an area of pastoral work, running a
project, gaining chaplaincy experience
Make a journal entry to reflect on a new area of ministerial experience
Make a journal entry to reflect on experience which has changed your practice and
developed you understanding and skills
Make a journal entry to reflect on experience which has caused you to engage
again with your sense of vocation, role and identity
Below is a copy of a reflection sheet which you can use, if you wish, to take you
through the stages of theological reflection and action learning, leading to
reflective ministerial practice (the reflection sheet is available in electronic form
on the diocesan website)
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Reflective Journal – Capturing Learning from a Ministry Event
This form is designed to help you reflect systematically on your experience of ministry in
order to help integrate learning and practice. It can be printed and used as it is, used as
a template on your computer, or adapted to your own needs and found at:
www.manchester.anglican.org/resources-for-ministers/curates.
Not all the questions will be relevant for every situation. This template is based on the
model of ‘Progressive Theological Reflection’ outlined in Judith Thompson, SCM Guide to
Theological Reflection. (London: SCM 2008, p 55-56).
Date /
time:
Place:
The event:
Date / time: Location:
Nature of event:
Describe briefly what happened:
Describe your own role:
How did you feel about the event / your role within it?
What were the main issues / questions which this event raised for you?
40
Building a theological understanding
What insights from the faith tradition (e.g. from scripture, theological writing, historic
tradition) help to build a theological understanding on what happened? What
difference does it make to see from a faith perspective?
Now return to the original situation
How do these perspectives change your initial understanding of the situation?
Finally…
What are the implications for future practice? What specifically might you do
differently in a similar situation, and why? Is there anything you need to do now?
Any other questions to note or follow up?
Books / resources to note
This relates to the following Learning Outcomes:
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Supervision
In her book Transformative Supervision for the Helping Professions (2012, p.18) Nicki
Weld identifies four functions of supervision, which offer helpful lenses through which to
view the place and purpose of pastoral supervision in a ministerial context:
Normative (how is the curate growing in her or his sense of vocation, in her or his
professional identity and in her or his inhabiting of a public and representative
role)
Formative (how is the curate developing in her or his work with individuals and
groups and in her or his carrying out of the tasks of ministry, for example
preaching and leading worship, engaging in pastoral care and outreach)
Supportive (how is the curate managing her or himself in ministry, including
balancing time for ministry with time for family and for other commitments, and
including responding to the physical, mental and emotional demands of ministry)
Transformative (how is the curate engaging with professional and personal change
and development)
These four functions of supervision can be laid alongside the four constituent roles which
Lamdin and Tilley identify for training incumbents as supervisors in their book Supporting
New Ministers in the Local Church. London: SPCK. (2007, p.6), namely:
Manager (managing the volume and quality of work, identifying tasks and
defining areas of responsibility and accountability)
Educator (educating with respect to the knowledge, skills and dispositions of
ordained ministry)
Mediator (mediating with others on behalf of the curate, eg. diocese, or directing
the curate to individuals or organisations which may be of benefit, eg, chaplaincy
opportunity or network of spiritual directors)#
Supporter (supporting the curate, for example, in analysing a pastoral situation
and identifying possible courses of actions and thinking through the decision
making process)
Together, these four functions of supervision and four constituent roles of the training
incumbent, offer a rich description of pastoral supervision which is focused on the
person, ministry and learning of the curate.
Reflective questions which help to give theological and ministerial definition to pastoral
supervision are:
How was the presence of God discerned in this encounter or situation?
What is happening to me and why?
What is being learnt about the practice of ministry?
42
The functions of supervision, the roles (and responsibilities) of the training incumbent
and the reflective location and focus of pastoral supervision (the curate’s learning and
development) need to be gathered and affirmed in a framework of regular supervision
sessions and an agreed pattern of working within individual supervision sessions. Pastoral
supervision sessions need to be clearly differentiated from staff meetings which may
include other people and which are not focused on the learning and development of the
curate. Pastoral supervision sessions would normally take place at a different time and in
a different location to staff meetings in order to mark this differentiation.
In the Diocese of Manchester the expectation is that those who are serving stipendiary
curacies will participate in at least 9 supervision sessions per year, and those who are
serving self-supporting curacies will participate in at least 6 supervision sessions per
year, and that each supervision session will last between one and a half and two hours.
It is recommended that curate and incumbent agree an agenda for each supervision
session. Such an agenda should include standing items such as review of current
ministry, planning for future learning and space to discuss any issues or concerns that
there might be with respect to the curate / incumbent relationship, or as Rick Simpson
puts it in his book Supervising A Curate: A Short Guide to a Complex Task (2011, p.20),
space to ask, ‘How are we doing? Is there anything we need to discuss about our working
relationship?’
A draft agenda might look something like this:
Main topics covered (outline of the agenda for the meeting)
Review of significant learning since the previous session (from amongst the range
of experiences since the last session, what have been the key experiences and
what has been learnt from them?)
General review of curate’s ministry and development (how is the curacy
progressing against the training plan? are core areas of ministry being covered?
are core knowledge and skills being developed? what is the next stage? how is
this being planned for? how will it be implemented?)
Record of decisions taken (what have curate and incumbent decided? who is
taking responsibility for what in relation to ministry and training?)
Actions / agenda for next meeting (who will do what before and for the next
meeting? what will be the focus of the next meeting?)
Curate’s notes and reflection
The above draft agenda assumes that the incumbent will take responsibility for making a
record of the meeting and that the curate will have the opportunity to add their reflection
or to represent a point which they wish to clarify or log (in the final section of the
record). The record of a supervision session would need to be written up by the
incumbent and passed on to the curate within a week in order that the curate could add
their reflection within a reasonable timescale. The record of a supervision session is not
something that either curate or incumbent would submit for assessment, but taken
together the supervision records form a log of the curate’s learning and development
across the curacy and can be referred back to, by curate and incumbent, when preparing
annual appraisals and completing assessment at the end of curacy. Below is a copy of a
pro forma which is based on the above draft and which can be found on the diocesan
website.
43
Pastoral supervision sessions are intended to be times and spaces where curates can
reflect with an experienced colleague on the experience which they are gaining as
ordained ministers. Especially as experience increases one of the key functions of
supervision will be to offer curates ‘a place to explore and develop … through
opportunities to consider different perspectives on their actions and practice’ (Weld,
2012, p.15). As experience increases, a key role of the incumbent will be ‘eliciting and
supporting [the curate’s] reflection, insight and solution finding capacities’ (Weld, 2012,
p.15). Within such a model of pastoral supervision curate and incumbent are able to
learn from each other and from the shared ministry to which they are committed within
the cure of souls.
Books around supervision which training incumbents and curates may find helpful are:
Cherry, S., (2012). Beyond Busyness: Time Wisdom for Ministry. Durham: Sacristy
Press.
Cottrell, Stephen,(2009) Hit the Ground Kneeling. London: CHP.
Croft, S., & Walton, R., (2005). Learning for Ministry. London: CHP.
Hawkins, P., & Shohet, R., (2000). Supervision in the Helping Professions. Maidenhead:
Open University Press.
Lambdin, K., & Tilley, D., (2007). Supporting New Ministers in the Local Church. London:
SPCK.
Paterson, M., & Rose, J., (2014). Enriching Ministry: Pastoral Supervision in Practice.
London: SCM.
Simpson, R., (2011). Supervising a Curate: A Short Guide to a Complex Task.
Cambridge: Grove.
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Diocese of Manchester IME 4-7
Record of supervision
This form is designed for the Training Incumbent’s record of the regular supervision
meeting held with the curate. Please feel free to adapt and customise the form to suit
your particular needs and preferences. Using the template will help the supervision
become more focused and purposeful. The completed record should be copied to the
curate promptly, and will become part of his / her Ministry Portfolio.
Curate Supervising
incumbent
Date of
supervision:
Main topics covered during this session:
Review of significant learning experiences since the previous supervision:
General review of curate’s ministry and development
45
Record of decisions taken
Actions / agenda for next supervision meeting
Curate’s notes / reflection
46
Formation and Assessment
Formation aims to weave together the strands of being, doing and knowing in the person
of the minister, and in her or his practice of ministry. Assessment aims to discern the
loving and self-giving pattern of Christ’s calling in their weaving together in the person’s
ministry. The national criteria for both formation and assessment, which are appended at
the end of this handbook, are clustered around disposition (being), skill (doing) and
understanding (knowing) in seven ministerial areas (which form the learning outcomes).
The criteria emphasise the primacy of disposition or Christ-like character and are a
vocational tool. They are to be used to reflect on ministerial development and provide
evidence of readiness for a post of responsibility.
There are a number of important reasons why assessment is carried out, as highlighted
in Ministry Division’s Formation and Assessment in Curacy8 document (2010), and
summarised below:
Integrated formation and assessment contribute to learning and enhance
reflective practice
Assessment leads to a public affirmation of ministry
Assessment helps to identify areas of ministerial gift
Assessment assists curates and dioceses in discerning skills and gifts so as to
make appropriate appointments at the end of curacy
Assessment assists curates and dioceses in demonstrating that appropriate
training was given and competence demonstrated should a dispute arise or
capability be questioned
Taken together they provide assurance to congregations that their clergy are well
prepared for the challenges and responsibilities of ministry, and assurance to clergy that
their vocation has been further tested and affirmed by the church leading to them having
an appropriate and godly self-confidence. Good assessment should provide real
encouragement to curates and training incumbents alike.
Formation and assessment are rooted in the call of gift of God in Jesus Christ as we seek
together to con-formed to the likeness of Christ who is the Head of the body. All
formation is therefore provisional until Christ is finally formed in our lives and we are
‘changed from glory into glory.’
8 search.churchofengland.org/results.aspx?k=formation%20and%20assessment%20in%20curacy (accessed 18/06/2014)
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Interim and Final Assessment
In the Diocese of Manchester, and across the Church of England, assessment takes place
at two key stages during curacy (interim) and also at the end of curacy (final). At each
stage assessment will be based on self-assessment, assessment by the training
incumbent, case studies presented in the Intentional Learning Groups and assessed by
the Intentional learning Group Tutor. Final assessment will include these elements and a
series of references at the end of curacy. This assessment will be gathered in a curacy
file which the curate will submit to the IME 2 Officer towards the end of the curacy. It is
the curate’s responsibility to maintain records of these assessments and to compile the
curacy file from them for submission by the date set.
For all curates Interim Assessment will take place at:
9 months (first year) This is based on the curate’s self-assessment and their
training incumbent’s report sent to the Director of Vocations and IME 2 Officer by
the end of March
18 months (IME 5) This is based on the curate’s self-assessment, their training
incumbent’s report and their ILG Tutor’s feedback and report, all of which are sent
to the IME 2 Officer by the end of February
For stipendiary curates Assessment at the End of Curacy (AEC) will take place at:
30 months (IME 6) This is based on the Curacy File, submitted to the IME 2
Officer by the end of November in the third year of the curacy, and containing the
sections listed below on page 58.
For Ordained Pioneer Minister (OPM) curates AEC will take place at:
60 months (end of the fifth year) This is based on the Curacy File, submitted to
the IME 2 Officer by the end of November in the fifth year of the curacy, and
containing the sections listed below on page 58.
For those in self-supporting forms of ministry (OLM/SSM/MSE) AEC will take place at:
36 months, 48 months or 60 months (end of third, fourth or fifth year, according
to the speed at which Formation Criteria are met and the Curacy File is
completed) This is based on the Curacy File, submitted to the IME 2 Officer by the
end of November in the third/fourth/fifth year of the curacy, and containing the
sections listed below on page 58.
Self-supporting curates should discuss the date on which they intend to complete
AEC and submit their curacy file with the IME 2 Officer in the second year of their
curacy. SSM curates are often not in a position to fulfil all the criteria within 36 or
even 48 months and need to be realistic about this.
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Ministry File
Keep a Ministry File (in printed or electronic form) in which you gather records of your
experience from your curacy, for example sermons, liturgies (worship and occasional
offices), notes from meetings, preparatory material for bible study groups or assemblies,
etc. This file will then form a resource which you draw on when preparing for meetings of
your intentional learning group, writing case studies and completing annual appraisals.
You will be asked to submit your Ministry File for assessment or share its contents with
anyone else.
Curacy File
Develop your Curacy File throughout your curacy. It will form a more formal record of
your curacy and will be submitted for assessment at the end of your curacy. It should
contain the following:
• A CV giving basic details of qualifications, employment, ministerial experience and
training, post held since ordination
• Self-assessment reports from each year of curacy (against the Formation Criteria)
• A series of reports from across the curacy from: your training incumbent,
examining chaplain, Intentional Learning Group tutor, IME 2 Training Officer
• Your case studies and feedback from work with the Intentional Learning Group
• References from colleagues in key areas of ministerial experience e.g. members of
ministry team, church wardens, school head teachers
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APPENDIX 1
FORMATIONAL CRITERIA for ORDAINED MINISTRY: IME Phase 2
Structure of the formation criteria
The Formation Criteria are organised under seven headings:
A. Christian faith, tradition and life
B. Mission, evangelism and discipleship
C. Spirituality and worship
D. Relationships
E. Personality and character
F. Leadership, collaboration and community
G. Vocation and ministry within the Church of England
Within each of these headings, the Formation Criteria are organised in clusters that are
disposition-led [in bold] and emphasise the primacy and inseparability of character from
understanding and skills:
Dispositions:
These are related to formational learning and character development. They represent the
most important criteria: knowledge, understanding and skills are secondary to Christ-
like character. However, disposition is not easy to assess: sometimes evidence may be
more anecdotal and narrative than systematic. Dispositions are often discerned
relationally and developed through a combination of learning, experience, reflection and
prayer.
Understanding:
These are related in subject matter to the dispositions, but are not an elaboration of
them. They are aspirational in that knowledge and understanding is never complete:
ordinands and priests will gain greater depth and breadth of understanding as they
continue to pursue and reflect on lifelong learning.
Skills:
Again, related to the first two categories, but not an elaboration of them. While skills and
abilities reflect competence, they, too are aspirational: greater fluency will be achieved
over time through the experience of exercising ordained ministry in a reflective mode.
NOTE: Criteria for incumbency / post of responsibility are in purple.
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Ordained Pioneer Ministry
Formation Criteria for Ordained Pioneer Ministry are described on page 56.
Those who are serving a curacy for ordained pioneer ministry will do so through
pathways that enable them to embed their learning in fresh expressions praxis through
sustained and systematic action reflection. Although the formation criteria described
above (and below) will be used to discern a minister’s readiness to take up a pioneer
ministerial post (and, where appropriate, a pioneer post of responsibility) at the
completion of initial ministerial education, progress towards the criteria will have been
achieved through a bespoke IME Phase 2 pathway for pioneer ministry. It is likely that
dioceses will need to draw upon resources from other institutions in order to achieve
sufficient sharpness of focus on pioneer ministry in IME Phase 2.
Ordained pioneer ministers will work towards the formation criteria with continual
reference to the formation of new ecclesial communities through contextual mission. The
mix of skills, gifts, knowledge and expertise that they bring to their training, formation
and ministry, will differentiate them.
Using the formation criteria
The Formation Criteria are fundamentally aspirational: they are goals to work and
develop towards rather than criteria that can be ‘fully met’. This means that they should
be used as a vocational tool:
1. by curates – to provide a framework for reflection on their development in
ministry against the Church’s expectations through the curacy training process.
2. by training incumbents and diocesan colleagues – to discern areas of and for
growth and development during curacy and to provide the grounds on which to
affirm the readiness of ministers to take up assistant minister, ordained pioneer
minister or incumbent status posts in the Church of England.
3. by bishops – as a framework to enable them to confirm candidates’ readiness to
take up ministerial posts as priests of the Church of England at the end of IME
Phase 2.
A. CHRISTIAN TRADITION, FAITH AND LIFE
Ordained ministers sustain their public ministry and personal faith in Christ
through study and reflection that is open to new insights. They …
understand the Bible as text and as holy Scripture for the church and the world
through regular critical engagement with Old and New Testament texts and issues relating to their interpretation.
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are able to interpret Scripture in a wide range of settings, using their exegetical and
hermeneutical skills to communicate clearly and accurately in ways that enable others to learn and explore.
are able to engage in independent study of Christian beliefs and practices and
communicate their findings in diverse settings.
Ordained ministers work with and value the breadth and diversity of belief and
practice within the Church of England. They …
are able to engage in independent study of how Christian beliefs and practices shape
the moral life of individuals and communities.
are able to reflect critically on how Christian doctrine and ethics relate to discipleship,
church and society, communicating this appropriately inside and outside the church.
Incumbents replenish their leadership through a life of disciplined study and
reflection that is open to new insights. They …
are able to exercise theological leadership for the church in mission.
B. MISSION, EVANGELISM AND DISCIPLESHIP
Ordained ministers have a deep and prayerful enthusiasm for mission and
evangelism that is nourished by Christ’s love for the world and lived out in acts
of mercy, service, justice and reconciliation. They …
are able to discern God’s mission in a specific context by reflective and empathetic
engagement with it in light of its cultural, historical, economic, social, political and
religious characteristics.
are able to engage courageously in mission, evangelism and apologetics in a range of
contexts and particularly in local communities and churches.
are able to communicate the gospel confidently and effectively using a variety of
media in diverse situations, both inside and outside the church.
are able to lead and inspire others in mission and evangelism in the local church.
Ordained ministers are committed to Christian education, promoting good
practice, both inside and outside the church. They …
are able to nurture others in their faith development, including those with little
previous knowledge of the faith, through catechesis, teaching and preaching,
including preparation for baptism and confirmation.
understand the importance of the Church of England’s engagement with schools for
the common good and for the mission and ministry of the church.
Incumbents …
lead, enable and release missional vision and faithful witness in and among those for
whom they have responsibility.
enable others to articulate the gospel and participate in its proclamation.
are able to foster and lead mission-shaped churches.
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C. SPIRITUALITY AND WORSHIP
Ordained ministers are sustained by disciplined personal and corporate prayer
shaped by the responsibilities of public ministry and corporate worship in the
tradition of the Church of England. They …
are able to relate different approaches to, and traditions of, personal and corporate
prayer to sustain and develop their own prayer life and those of others of all ages,
backgrounds and in a range of life circumstances.
Ordained ministers …
are able to demonstrate good reflective practice in preaching and in leading – and
where appropriate, presiding at – public worship, including pastoral services, using
appropriate forms of liturgy in a variety of settings.
Ordained ministers are growing in the love of God and in Christ-likeness as
members of the body of Christ and can testify to the grace of the Holy Spirit in
their lives and ministries. They …
are able to relate spiritual traditions to corporate and individual practices that sustain
and develop their own spirituality, and those of others of all ages, backgrounds and in
a range of life circumstances.
Ordained ministers’ spirituality permeates their perceptions of and interactions
with others inside and outside the church. They …
are able to help others discern God’s presence and activity in their relationships and in
the wider world.
Incumbents are sustained in the strains and joys of leadership by a life of
prayer.
D. PERSONALITY AND CHARACTER
Ordained ministers show insight, resilience, maturity and integrity in the
pressure and change entailed in public ministry. They …
are able to balance appropriate care of self with the care of others by developing
sustainable patterns of life and work, and effective support networks in the context of
public ministry.
Ordained ministers are growing in self-knowledge and commitment to Christ
within the roles and expectations of ordained ministry. They …
are able to approach the sacrificial impact of ordained ministry on the whole of life with wisdom and discernment.
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are able to reflect with insight and humility on personal strengths, weaknesses,
failures, gifts and vulnerability in response to a new context of public ministry.
Incumbents …
encourage and enable colleagues to balance appropriate care of self with care of
others.
Incumbents personify an integration and integrity of authority and obedience,
leadership and service. They …
engage with others to reflect with insight on their style of leadership, its strengths and
weaknesses in context, and demonstrate appropriate development.
E. RELATIONSHIPS
Ordained ministers …
are able to form and sustain healthy relationships with peers in the mixed economy of
fresh and more traditional expressions of church.
are able to handle and help resolve conflicts and disagreements, enabling growth
through them.
understand human flourishing in relationships and Christian pastoral care in a range of
life circumstances and contexts.
demonstrate good reflective practice in a wide range of pastoral and professional
relationships.
Ordained ministers are people who respect others, demonstrate empathy and
honesty in their relationships, learning from them. They …
are able to live within the House of Bishops’ Guidelines: Issues in Human Sexuality
and engage positively with those with whom they differ.
are able to establish and evaluate appropriate professional boundaries in their
ministerial practice and personal lives.
understand policies and best practice in safeguarding and their application in a variety
of contexts.
Incumbents …
show skill and sensitivity in resolving issues of conflict within the church community.
are able to supervise others in the conduct of pastoral relationships.
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F. LEADERSHIP, COLLABORATION AND COMMUNITY
Ordained ministers seek to model their servant leadership on the person of
Christ. They …
are able to participate in and lead communities, reflecting on, and being alert to, the
use and abuse of power.
are able to lead collaboratively and competently, working as a member of a team
within a community, as an ordained person.
Ordained ministers share leadership by actively looking for, recognising and
nurturing the gifts of others. They …
are able to use authority appropriately in ways that release, equip, enable and
empower others, including colleagues, to fulfil their calling to mission and ministry
from within a Christian community.
are able to supervise and mentor others in a limited range of roles and responsibilities
in mission and ministry.
Incumbents …
show skill and sensitivity in enabling the formation and flourishing of corporate life in
the presence of diversity.
are able to lead teams collaboratively in a variety of settings, including multi-parish
benefices.
are able to facilitate change creatively and sensitively, exercising leadership with an
entrepreneurial and forward looking approach.
are able to supervise lay and ordained people in positions of responsibility in formal
and informal settings of training and practice.
G. VOCATION AND MINISTRY WITHIN THE CHURCH OF ENGLAND
Ordained ministers are firmly convinced of their calling to ordained ministry,
realistic about its challenges, and continue to ask important questions about
their role as deacon or priest in the church of God. They …
are able to articulate their calling to discipleship and to ordained ministry as a deacon
or priest within the Church of England.
understand the sacrificial and corporate nature of their role in ministry and mission as
a deacon or priest within the breadth and diversity of a mixed economy of traditional
and fresh expressions of church.
Ordained ministers are rooted in the traditions and practices of the Church of
England and share in the spiritual life of the communities they serve. They …
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are able to represent the church in public life and engage in partnerships across wider
groups of parishes, including, where possible, working with churches of different
denominations and traditions and other faith communities and their leaders.
Ordained ministers are accountable and obedient in exercising ordained
ministry as a deacon or priest within the Church of England. They …
understand the legal, canonical and administrative responsibilities of those in public
ministry within a mixed economy of church.
show developed skills as theologically reflective and reflexive practitioners in relatively
unsupervised settings, exercising wise and discerning judgment.
Incumbents are ready for, and open to, exercising a ministry of oversight and
vision as priests in the church of God. They …
take a lead role in working with partners, representing the church in public life,
including, where possible, working with other faith leaders.
Incumbents exercise appropriate accountability and responsibility in faithfully
and loyally receiving the authority of others, consistent with a position of
responsibility. They …
know and understand the legal, canonical and administrative responsibilities of those
having oversight and responsibility.
show sophisticated skills as reflective and reflexive practitioners and the capacity to
develop these further to energise creative, theologically informed practice.
ORDAINED PIONEER MINISTRY
Ordained pioneer ministers are particularly flexible, resourceful, innovative
and entrepreneurial in their approach to ministry and mission beyond the
existing church, thriving in unfamiliar cultures and contexts. They …
are able to plant, lead and mature a fresh expression of church.
are able to inspire and nurture the risk-taking of others
enable others to develop the capacity to learn from failure and success.
are proficient in contextualising the Church of England’s tradition and practices for a
variety of models of fresh expressions of church.
are proficient in clearly articulating the faith to those outside the church in a variety
of ways and contexts.
are able to identify, train, develop and use leaders within fresh expressions of church
and release them to develop ecclesial communities in other contexts.
are able and willing to develop sustainable, personal and communal support in a
fresh expression context within a mixed economy, including belonging to a peer
learning network.
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Ordained pioneer ministers in a post of responsibility are ready for, and open
to, exercising a visionary ministry as priests in the church of God with a
specific focus on the oversight of teams leading fresh expressions of church.
They …
understand the legal, canonical and administrative responsibilities of those having
oversight and responsibility, including Bishops’ Mission Orders.
are able to supervise lay and ordained pioneers and leaders of fresh expressions of
church in both informal and formal settings of training and practice.
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APPENDIX 2: ILG Case Study Feedback
Summary of Feedback
Learning Towards (Outcomes)
Knowledge and Understanding
Case Study
Date of Presentation Date of
Feedback
Tutor
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Skill and Competence
Theological Engagement and Reflection
Personal Learning
Awareness of Pastoral and Human Dynamics
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Sermon Feedback and Review Sheet
Thank you for taking time to fill in this form. It is always helpful for preachers to know
how their sermons are received and it will be most useful if you can fill in this form as
soon after hearing the sermon as possible. We know you will fill it in with the best
interest of the curate in mind. It would also be helpful if you include ways in which
you think that it could be improved.
Name of curate _________________________________________________________________
Date of sermon ______________ Bible readings ___________________________________
Type of service (e.g. Holy Communion/Service of the Word/All Age/Parade service)
_________________________________________________________________________________
A Theme and content
1. How well did the sermon fit in with the service as a whole?
2. How did the sermon relate to the Bible readings?
3. In one sentence, please write down the main theme of the sermon.
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How clear was the theme?
4. How appropriate was the sermon to the context and congregation?
5. Did the preacher use any parables or other stories?
If so, were they appropriate to the context and the theme of the sermon?
6. If the preacher used humour was it appropriate and effective?
B Structure
7. How did the sermon begin?
Was it appropriate for the content of the sermon?
8. Was the sermon coherent and keep to its theme or did it wander off the theme?
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9. How did the sermon end?
Was it effective as a conclusion to the sermon?
C Engagement
10. How did they engage you intellectually and emotionally in what they were
saying?
11. How far did you feel they were personally involved in what they were saying?
12. In what ways did the sermon inform, challenge or surprise you?
D Communication and body language
13. Was the sermon a) too long b) too short c) about right
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If it was too long or too short why was this the case?
14. What sort of language did the preacher use:
Was it easy to understand?
Did they use short, clear sentences?
Were academic/jargon words used?
Was it abstract/theoretical or down to earth?
Was it inclusive?
Was it difficult to understand at any point? e.g. obscure, long sentences
15. How did the preacher use her or his voice:
Could you hear easily or were they too quiet?
Did they shout?
Did they sound enthusiastic or bored?
Did they vary their volume and tone of voice?
16. Did they speak a) too quickly b) about right c) too slowly
How far did they vary their speed of delivery?
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17. How did the preacher use their body? (e.g. did they remain still, walk around or
use any distracting movements?)
18. How well did the preacher make eye contact? (e.g. did they look at their notes
all the time/did they look at the people from time to time?)
19. In what ways do you think that the preacher could develop their skills in
preaching?
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