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1.1 In 1997 Ministries Committee commissioned a review into Non Stipendiary ministry which was presented to General Assembly in 2000. The report expressed the conviction that since the inception of the non-stipendiary ministry of Word and Sacraments God has been steering us in a direction which would eventually lead us to outgrow the present limited and limiting pattern of ministry which we inherited with our Reformed patrimony.' It indicated such developments as local church leaders and church related community workers together with the expanding role of the synod moderators and the many questions surrounding the ministry of the elders as the basis for this conviction. All of these leave unresolved issues. The review group therefore asked that these be addressed. Assembly agreed in the following resolution General Assembly instructs the Ministries Committee, in consultation with others, to continue the discussion of present and future patterns of ministries, building on ecumenical insights and designed to enable the church to respond more effectively to the challenge of the mission strategy outlined in Growing Up.
1.2 The current working party has proceeded with considerable humility. Concerns about the adequacy and effectiveness of the ministry of Word and Sacraments in our traditions have been around for a long time. Most recently General Assembly in 1992 commissioned work which led to the Patterns of Ministry Report in 1995. There is a widespread misconception that this report and its recommendations were rejected by General Assembly. In fact, General Assembly accepted many of the recommendations. It agreed to some reshaping of non-stipendiary ministry and made clear that we have but one order of ministers of Word and Sacraments which embraces both stipendiary and non-stipendiary. It clarified some aspects of the authorisation of lay people to preside at the sacraments. It encouraged further work on the deployment of all ministry with a view to stimulating more effective missionary engagement. It asked for work on a number of administrative matters, a review of our present understanding and practice of oversight, and requested a further statement on the theology of ministry. However, General Assembly did not support some key proposals. It rejected the concept of Moderating Elders who would act as catalysts to enable the whole congregation to function more effectively. It also rejected the development of local ministers and declined to rename lay preachers. In consequence significant change did not follow. The issues, however, did not go away. 1.3 Ecumenical contributions have made it clear that comparable discussions are taking place in other churches in this country and across the world. The working party is grateful for the insights arising from those discussions and also brought by our ecumenical representatives. It cannot proceed in isolation from what is happening in the wider family of Christian churches but it has not felt constrained by what others are doing. Nor can it proceed as though the church exists in a vacuum, isolated from the spirit of the age. God's call to mission is always to the church of today set in the world of today. The working party has therefore given some consideration to trends in contemporary society. In doing so it has sought to hold together the mission imperative to see the needs of society, and so to allow the world to set the agenda, and the church's responsibility to respond in faith that ever seeks the renewed vision and empowerment which is to be received as the gift of the Holy Spirit. 1.4 In addressing its remit the working party has found a tension. On the one hand there is a strong feeling that events on the ground are moving at a pace which the working party, and indeed General Assembly, is unable to match. Our churches are looking for answers and both districts and synods are developing their own strategies involving such concepts as fellowship groups, clusters and district ministers, and local leadership. We are aware too that a number of synods are considering the appropriateness of our constitutional structures for enabling the mission of the church in their areas. On the other hand, the working party has noted a tendency in the United Reformed Church to set deadlines by which working parties must report to General Assembly. Meeting the deadline sometimes seems to have become more important than proper consideration of the issues involved. 1.5 In addition, the working party has noted the word 'ministries' in its remit. Much of the conversation in our churches locally focuses on the need for congregations to receive ministry. Of necessity the working party has focused more on ministers of Word and Sacraments but notes that these are only one aspect, albeit seen by many people to be the key aspect, of the current range of ministries within the United Reformed Church. 1.6 Language is a challenge. Many of the terms commonly in use amongst us are subject to a wide variety of interpretations and implied meanings. This includes terms such as minister, ministries, ministry, discipleship, mission, priesthood of all believers, etc., The working party has considered the issue of language at some length but has concluded that at this stage the task before it will not significantly be assisted by attempting a more formal definition of terms and concepts used. The working party is aware of the breadth of the discussion currently concerned with the use of the terms minister and ministry, and that some are arguing for a restricted use of both. However, it considers that the way in which these terms are used in this report is consistent with the Basis of Union of the United Reformed Church. For clarity of meaning it has limited the use of the word minister within this report to denote those ordained to the ministry of Word and Sacraments. It believes that the meaning of the words ministry and ministries will be clear from the contexts in which they are employed. 1.7 The current range of recognised ministries within the United Reformed Church is extensive and varied. It includes ministers, elders, pastoral visitors, local church leaders, lay preachers, church related community workers, training officers, mission enablers, district ministers, chaplains, and moderators. Some of these are ordained and some commissioned, some are stipendiary and some not, some are the preserve of ministers and some open to lay appointment. The common feature is that they are all set-apart ministries, some being recognised only within the local church, others by the wider United Reformed Church. Given this range of ministries the question 'why seek for more?' would seem to be legitimate. Does the United Reformed Church really need a broader range of ministries? Or might it be the case that we simply need to employ to greater effect those we already have? Proper consideration of the remit given by General Assembly must include examination of the effectiveness of our existing range of ministries, particularly those which have been somewhat neglected. This may in fact in the long term be more important than devising new patterns to meet identified needs which may prove transient. The working party does, however, acknowledge the levels of unease in both church and society, and the genuine desire of many people in our churches to have new forms and patterns of ministry to equip the church in the 21st century. 1.8 The working party senses therefore that there is need for further discussion at all levels of the church before General Assembly will be ready to take radical decisions about the future nature of ministry in the United Reformed Church. This report is therefore offered to General Assembly as stage one of a necessary discussion amongst us. The working party hopes that it will help to move the discussion forward so that a future General Assembly may make appropriate changes confident that they will carry forward the mission of the church.
2 Do we need to Get Real ? Some reflections on our current situation 2.1 The Revd Peter McIntosh used his address to General Assembly in 1999 to challenge our churches to get real. The working party has no doubt that this is a message that the whole church needs to accept if decisions about future patterns of ministry are to effect significant change or even to contribute to an improvement in the situation. 2.2 The working party has been made aware that false memory syndrome is widespread through our congregations. This deeply affects attitudes and expectations and is a major contributor to the unease amongst us about the necessary number and deployment of ministers. 2.3 The oft repeated suggestion that churches should get back to the situation where every congregation had its own minister full time is both historically inaccurate and practically unhelpful. In fact there has probably never been a time in any of our constituent traditions when this was the case. Churches within the Congregational tradition had a range of local leadership. Many did have a minister but many were led by lay pastors and not a few by good church secretaries who were effective local leaders. Churches within the Presbyterian Church in England were not allowed to have a minister of their own until membership had risen to a specified level. Until comparatively recent times the Churches of Christ had peripatetic ministers. 2.4 The frequent assertion that the United Reformed Church needs to increase the number of stipendiary ministers is unrealistic and, arguably, irresponsible. The ratio of ministers to church members is higher in the United Reformed Church than in any other major denomination in Britain. The ratio not only leaves ministers coming into our Church from other parts of the world breathless with its extravagance but is also significantly higher than it was in 1972. Then the accepted supportable ratio was thought to be 1:176, now the actual ratio is approximately 1:130, and this within an overall membership which is half what it was in 1972. The question therefore is real. Does the United Reformed Church really need more ministers? The working party suggests that there is a pattern in the history of the Churches of Christ which merits re-examination. This included peripatetic ministers who were primarily teachers and elders who exercised a sacramental ministry. The working party does not believe that it is realistic and appropriate for the United Reformed Church to have more stipendiary ministers. 2.5 One real cause for concern is the feeling of many ministers and churches that their task is impossible. This in part arises from the continuing use of an old pattern of deployment when circumstances have considerably changed. Some of the significant factors are: - the number of ministers and members which has declined in disproportion to the closure of church buildings. Figures given in Growing Up indicate that in 1972 on average ministers cared for 1.9 churches, while in 1997 the average was 2.4. This increase of half a church per minister on average has had a dramatic and disproportionate effect on the ability of churches to feel that they have their own locally based minister. - because most ministers now have the care of more than one congregation stress levels have increased. Not all ministers are equipped for the multi-role leadership style required which may involve being the minister in very different situations and within a group of churches whose theology and worship styles may also vary considerably. For some ministers and churches such factors create a lack of satisfaction that arises from a sense that the job is not being done either in the way or as well as it should be. - the ageing of many congregations means that there is a growing need for pastoral care for elderly members with fewer young folk either to undertake this or to carry administrative responsibility within the local church. This despite the fact that in many churches the most active members are those already well into retirement. Nonetheless many who have carried considerable responsibility in the past have no option now but with much regret to leave it to others. The problem will only grow worse unless churches reconnect with the younger generations. (see also section 5) - the life style of many church members has changed considerably in the past forty years. Many communities are far from settled. Employment may be miles away from residence, hours far from 9 to 5. The number of folk willing or able to accept extensive responsibility has diminished greatly. Research published in 1999 by the Institute of Management makes clear that British workers work longer hours than any others in the European Union. Its survey also revealed that in five key lifestyle measures the level of satisfaction was markedly less than two years previously. The overwhelming majority of workers said that long hours leave no time for other interests (1997 - 77%; 1999 - 87%) are damaging their health (1997 - 59%; 1999 - 71%) adversely affect their relationship with their partners (1997 - 73%; 1999 - 86%) and their children (1997 - 72%; 1999 - 79%) reduce their productivity with a corresponding lack of satisfaction in their day by day employment (1997 - 55%; 1999 - 68%) They do not want evenings and weekends cluttered with committee meetings, etc., which simply add to the pressures of their employment. Not surprisingly there are some who are happy to leave it to others, including the minister, to lead and largely run the local church. - the recruitment base even to make possible the replacement of ministers who transfer out, take early release through ill health, retire, or die in service is but a fraction of the base from which most of the older generation of ministers was drawn. Inevitably, and even allowing for the growing number of those who candidate in their mid years, recruitment to the same level will become progressively more difficult. - fewer members are supporting a larger number of ministers and premises, while at the same time the need to give better financial support to our ministers has been widely accepted and considerably achieved and the radical and costly improvement of church premises has become an urgent necessity. - our churches are finding increasing difficulty in funding the level of ministry we have currently. Some have said that the money is there - we have only to encourage increased giving and that, indeed, if everyone were to tithe the problem would disappear. There may be some truth in this. The very high level of giving in our churches needs to be acknowledged and affirmed. Our churches have risen splendidly to the challenge placed before them year on year. Even so, our churches are finding increasing difficulty in funding the current number of ministers. This raises obvious questions about whether more income can be generated and whether the burden is being fairly shared. However, it also raises the question of whether it would be right to invest more resources in paid ministry even if the financial and human resources can be found. 2.6 The working party is of the view that what some refer to as the 'current crisis in ministry' is neither a crisis nor is it new. Research made available to the working party reveals that many of the problems facing us now were also being addressed by the moderators of the Congregational Union in England and Wales in the 1920's. The record also reveals that the moderators felt unable to deal decisively with them because the answers they would need to give to the churches would be unacceptable. The challenges the church faces today are not new but their context is new. It remains to be seen whether there is a mind in the churches that will allow them to be tackled or whether they will in turn simply be remitted to a future generation. One thing is certain. As a live church the United Reformed Church will always face challenges about ministry. Today's solutions are not once for all. The ongoing task is to make the church's ministry as effective as it can be.
3 What is the Church for? - the United Reformed Church and mission 3.1 The resolution of General Assembly makes it clear that the United Reformed Church sees its mission in the terms set out in the report Growing Up. The consideration of future patterns of ministries is to a large extent to enable the church to carry out its mission. It is important that this is understood. Ministry is for mission. 3.2 Within the context of the statement of purpose for the United Reformed Church set out in paragraph 11 of the Basis of Union, Growing Up accepts the Five Marks of Mission which were endorsed by the 1997 Forum of Churches Together in England as a suitable definition. These two statements taken together provide an answer to the underlying question 'what is the United Reformed Church for?' 3.3 The Basis of Union states that the purpose of the United Reformed Church is - to make its life a continual offering of itself and the world to God in adoration and worship through Jesus Christ - to receive and express the renewing life of the Holy Spirit in each place and in its total fellowship, and there to declare the reconciling and saving power of the life, death and resurrection of Jesus Christ - to live out, in joyful and sacrificial service to all in their various physical and spiritual needs, that ministry of caring, forgiving and healing love which Jesus Christ brought to all whom he met - and to bear witness to Christ's rule over the nations in all the variety of their organised life. 3.4 The Five Marks of Mission are - to proclaim the good news of the kingdom - to teach, baptise and nurture new believers - to respond to human need by loving service - to seek to transform unjust structures of society - to strive to safeguard the integrity of creation, to sustain and renew the life of the earth. 3.5 The working party emphasises the importance of holding these two statements together. Taken together they remind us that not only is ministry for mission, but so is the whole life of the people of God: the church itself exists for mission. It does so because its God is a God with a mission. The story which Scripture tells can be summarised quite briefly: - God's mission is focused first in the revelation of God to the people of God and then more sharply in the life, death and resurrection of Jesus. God further pursues mission through those people who put their faith in Jesus and are equipped for this purpose by the outpouring of the Holy Spirit. - The call to which God's people respond therefore is not just a call to discipleship, to listen to and to learn of Jesus; those who respond to that call and who are baptised are also recipients of a (com)mission. Together they constitute the church, a new humanity, nourished and sustained through fellowship in the Word of God and in sacramental worship, a sign and foretaste of God's future reign. - Every member has their own particular and irreplaceable ministry. To fulfil their ministry the people of God are endowed with a great variety of spiritual gifts that enable all the members of the church to make their individual contributions to its common life and to bear their witness in the course of their daily living. All these gifts are to be valued equally. It is as church members act together with mutual respect in the fellowship, the communion of the Holy Spirit, that they become a royal priesthood, representatives of Christ and his body in the world. It is this story which is leading the working party to see the ministry to which every member of the people of God is called as the starting point for its thinking about future patterns of ministries. Before we address that directly, however, it is necessary to take a further look at Growing Up.
4 How should we respond to Growing Up? - a challenge to everyone 4.1 Growing Up is not merely a call to the church to engage in mission; it is also a strategy for mission. This urges every local church to develop the concept of 'church in community'. Precisely because every church is in a local community no overall blueprint is offered about how this should be done. Every local church is asked to re-examine its situation and the ways in which it engages with its local community. Growing Up stresses that there is a theological imperative to engage in community work as mission and notes that what was suitable expression of this twenty or more years ago is probably not suitable today. It looks to continually developing patterns of ministries that can respond quickly to the emerging needs of both church and society. Growing Up was an important statement that helped to focus the Church on its mission. But it was not a final statement, just the next stage on a journey. 4.2 It is clear that Growing Up has led to some misunderstanding. It needs to be stressed that it is unhelpful to interpret Growing Up as though it were saying that the answer is for every local church to have a church related community worker. In a few cases, the ministry of a church related community worker may be a way forward but the programme of mission indicated in Growing Up will be severely damaged if this is the general interpretation given to it. 4.3 The 2001 General Assembly also asked for a new emphasis on evangelism. In particular it requested the Life and Witness Committee to initiate discussions which would lead to recommendations about ways in which men and women might be released to exercise their ministry as evangelists. Some have seen this as a preliminary step towards the creation of an order of evangelists. The working party affirms the importance of evangelism in the life of the church but cannot at this stage anticipate the outcome of the further work that is being done on this. 4.4 Growing Up identifies three physical resources for mission: people, funds and premises. It then focuses on ministers, church related community workers, people with professional training and skills, and those with time in today's world. This suggests that these four categories provide the answer to the question, crudely put, 'who does what the church is for?' The working party believes this analysis of the people resource is misconceived and is actually damaging to the mission and ministry of the church. It would be a great pity if, in setting out the categories in the way it does, Growing Up were to perpetuate a damaging misconception which robs the church of the majority of its primary people resource and encourage the church to opt out of its many opportunities for mission through the varied daily lives of its members.
5 Who does what the Church is for? - the ministry of the whole people of God The Basis of Union states that 'the Lord Jesus Christ continues his ministry in and through the Church, the whole people of God called and committed to his service and equipped by him for it'. 5.2 In the lifetime of the United Reformed Church very little has come to General Assembly which has sought to clarify our understanding of the ministry of the whole people of God. The reports of the Moderators have dealt with it from time to time but specific references elsewhere are sparse and there appears to have been no deliberate attempt to work out what exactly we as a church mean by the ministry of the whole people of God. Yet it is immediately clear to the working party that our understanding of this is inseparable from the answer to the question 'who does what the church is for'. There is only one possible answer. The whole people of God do what the church is for. No one is excluded. 5.3 It is the understanding of the working party that the place and role of ministers is to be defined within the context of the ministry of the whole people of God. In this the working party strongly affirms the emphasis in the 1982 report Preparing today for tomorrow's ministry. 'It would be disastrous if focusing attention (on the ordained ministry of Word and Sacraments) should lead anyone to forget that it is the whole Church which is called to ministry. All our thinking about the ordained ministry, its recruitment, training and service must be governed by the fact that the ordained ministry is called to equip and enable the whole Church for ministry.' 5.4 It is clear that the understanding of the United Reformed Church about the place and role of ministers arises not from a sense of hierarchy but from a sense of function within the ministry of the whole people of God. What seems to be missing is any consideration of the underlying question. 'What precisely is the ministry of the whole people of God, and how do they exercise it?' It seems to have been the case that the answer to this question has been assumed. From time to time there have been voices questioning whether the ordained ministry does understand and relate to the needs and concerns of church members. Perhaps this has been most vigorously expressed by those in the world of work who complain that this aspect of life is largely missed within the teaching and intercession of their local church. Or, more damagingly, it is counted as inferior to 'real discipleship' seen as a willingness to accept church responsibility. 5.5 It is clear that for some in our churches any mention of the word 'ministry' directs thought to an in-church activity of some kind. The wide ranging reflection on his personal experience of the church recounted in the article by Dr Ross Clark in the March 2002 issue of Reform entitled Thank you for listening provides graphic evidence of the problem which the working party believes to be commonplace within the churches. In the face of this much work still needs to be done on the concept of the ministry of the whole people of God. 5.6 The current experience of many church members is that of increasingly complex lives where the local church and its buildings are but one of many foci. It must be emphasised that to acknowledge this is no way to suggest that their commitment to Christ is any less than that of previous generations.
6 What is the Church in Community?- reaching the parts that others can't The Challenge to Churches 6.1 There is no doubt that as used in Growing Up the concept of church in community has a particular emphasis. 'We must reaffirm that to fulfil the church's calling requires a deliberate engagement with the local community.' (Appendix 1 paragraph 9.1) This is expressed primarily in terms of the local church as a Christian congregation identifying and serving the needs of its local community through schemes, programmes and partnerships, and the input of people with time and gifts to contribute. 6.2 It is very significant that the Gospel accounts of the ministry of Jesus include a number of works that are messianic in nature. That is, they achieve things that no other healers or miracle workers were able to achieve. In the healing of the deaf and dumb man Jesus deals with the impenetrable [Mark 9.14.29]. In other works of power he brings release to people long trapped in a variety of conditions. It isn't too much to say that in the Gospel stories Jesus reaches and transforms the parts of society that others either cannot or will not. 6.3 With such outreach in mind, church agendas and programmes must include stimulating a lively awareness of what is going on in the local community. Part of this will be an ongoing exploration to identify areas of need which the church might meet in a way that reflects the Kingdom of God and assist the working out of God's plan. Church leadership needs to be closely in touch with the local community and able to inspire the response of the congregation through preaching and teaching, prayer and sacrament, and pastoral support. 6.4 A transformation of attitude is needed in many of our churches. The change needed was well put by the Revd Dr David Peel in his address at the induction of the Revd Peter Poulter as Moderator of the Northern Synod. 'We must turn our church cultures around so that we no longer are content simply with satisfying the needs of those inside our own circle, but are thoroughly committed to addressing the tough questions of our age, and to constructing worship that brings God's world into the church and propels the church into God's world.'
The Challenge to Church Members 6.5 The working party found helpful insights in the report Christifideles Laici published by the Roman Catholic Church in 1988. This deals at length with the vocation and mission of the lay faithful in the church and in the world. The report stemmed from the conviction that there needs to be a definition of the lay faithful's vocation and mission in positive terms. In United Reformed Church terms it is a report about the vocation and mission of church members. The following quotations give something of its flavour. 'The lay faithful have 'the unique character of their vocation, which is in a special way to 'seek the Kingdom of God by engaging in temporal affairs and ordering them according to the plan of God''.' 'It is no exaggeration to say that the entire existence of the lay faithful has as its purpose to lead a person to a knowledge of the radical newness of the Christian life that comes from Baptism ... so that this knowledge can help that person live the responsibilities which arise from that vocation received from God.' 6.6 Each member of the church belongs to a number of distinct communities in which the common currency is that of personal relationships. These include home and family, neighbourhood, civic, employment, recreation and, of course, the church itself. - home and family: arena for that most searching test of our characters - neighbourhood: filled with many people just like us and with needs just like ours, and some who aren't - civic: in which not every need can be met by a grand scheme or programme, but even where it can the contribution and attitude of individuals can make a world of difference - employment: often where the competition is the greatest and the everyday can seem like a fight for survival but hopefully where stress is creative and there is real satisfaction in a job done honourably and well - recreation: not to be thought of as an 'off-duty' time but sometimes the opportunity for a deeper witness as relaxation opens the way to a more intimate sharing - church: which does require leadership and care to be provided by some but should never be the exclusive area in which the ministry of church members is exercised. 6.7 To judge by the evidence of surveys taken among working people within churches in Britain the task before us is formidable. Workers say that church communities do not support them to any significant degree in their work whether through preaching, teaching, worship, or pastoral care. Figures published by Administry in Supporting Christian at Work show that 47% of respondents say that the teaching and preaching they get is irrelevant to their daily lives. It is least relevant where they spend most of their lives - at work and in the home. Those questioned acknowledged that preaching and teaching was quite helpful in personal spiritual issues but decreasingly helpful in other areas of life as shown in the following levels of helpfulness on a 0 to 4 scale. Personal 2.57 Church 2.12 Home 1.83 Work 1.68 The report concludes that contemporary Christians are simply not being equipped for life where they spend two-thirds of their waking time. The working party emphasises that it is within the ordinary everyday waking time of every church member that the ministry of the whole people of God is primarily to be worked out.
7 What is the purpose of our recognised ministries? - a case of the many and the few 7.1 The working party would be disturbed if this report was read as critical or unappreciative of the ministry currently being exercised within the United Reformed Church. On the contrary, we would want to affirm all those serving in recognised ministries within the United Reformed Church and to support and encourage the costly discipleship being practised by our people in their daily lives. The challenge for all of us is not necessarily to be different but to be more effective and more open to the leading of the Holy Spirit. 7.2 The church does require those with particular gifts who will assist it to know and to be what God calls it to be. The role of ministers fits into that requirement. Along with elders and others with particular gifts, their task is to equip and enable church members for their distinctive ministry, to identify and foster the other specific enabling and nurturing ministries that are required for this, and to be a talent scout intent on releasing the widest breadth of ministry into the world. 7.3 In language that for today is somewhat dated the 1979 interim report of the Priorities and Resources Group summarised the role of ministers in this way. 'The Minister's job in the local church is to inspire, train, nurture and care for the church members, enabling them to go out and by their example to win people for Christ. The Minister should be a pastor, leader and spiritual adviser, and should spot and harness the talents of his congregation. Although he should organise and train members for outreach into the community, it is the laity who must primarily operate that outreach.' 7.4 The ministry of the whole people of God is constituted when ministers and people work together in such a way that by leadership and example the minister enables the release of the people into their own proper and personal ministries within the range of their communities in the secular world. Success or otherwise is to be judged by the extent to which this is happening. However, as the United Reformed Church's 1975 Commission on the Ministry stated,' We do not favour the idea that the minister looks after the Church while lay people witness in the outside ... Rather the minister should share in leading the congregation in its corporate witness in society and experiment with his own role as a missionary in community.' The ministry of the whole people of God requires all the people including the minister to live as a Christian community, exercising ministry in the world both individually and corporately, and supporting and enabling each other in that ministry. 7.5 If we believe our own theology about the ministry of the whole people of God, the United Reformed Church actually has over 90,000 members engaged in this ministry, with many more growing up amongst us. We need patterns of church life that will release their full potential for ministry.
8 Some questions for early response 8.1 The working party believes that the issues set out in Section 9 must be addressed before the church will be ready to make far reaching decisions about future patterns of ministries. However, running through this report is the conviction that the United Reformed Church must decide on its understanding of the ministry of the whole people of God and how crucial it considers this to be for the effective development of transforming mission through the concept of the church in community. It therefore asks churches, districts or areas, and synods to consider the following questions with a view both to checking on their local priorities and to helping the working party in its further work. 8.2 Assuming you agree that the 90,000 members of the United Reformed Church should all be engaged in its ministry, what key messages for the working party do you have on sections 2 to 7 in this interim report? 8.3 In your experience to what extent are our existing ministries of elders and ministers geared to equip your members to exercise their ministry? In what ways do they hold them back? 8.4 From your recent or fresh discussions, what are the main changes to your activities and structures which you believe will develop and support your members' ministries in their daily lives? 8.5 From your local ideas and experience, please describe any innovations in leadership patterns which you feel the working party would find it helpful to consider for adoption more widely. 8.6 As you look at your needs and consider those of other churches you know, what would be the most useful changes that could be made by the United Reformed Church as a whole? 8.7 The working party asks for replies from churches, districts or areas and synods by the end of April 2003. Responses should preferably be of less than 1,000 words, selecting what seems to you to be most important, and should be sent to The Future Ministries Working Party, c/o Ministries, The United Reformed Church, 86 Tavistock Place, London WC1H 9RT. The working party will also welcome responses on the range of issues outlined in section 9.
9 Issues requiring further work 9.1 Running through this report is the working party's conviction that a much fuller understanding and development of the ministry of the whole people of God is of primary importance if the United Reformed Church is to become more effective in mission. 9.2 If this conviction is shared by the wider United Reformed Church it could have significant implications for the structures of the church and its patterns of ministries. The paragraphs below set out some of the issues that would need to be considered. 9.3 The role of the minister as the representative of Christ within the church, the representative of the church within the community, and the representative of the wider church to the local congregation. 9.4 The tensions involved in being true to our own tradition and meeting the expectations of our ecumenical partners - in particular the issue of lay presidency at the sacraments. 9.5 The complex needs of our churches for effective leadership which provides sacramental ministry, inspiration, training, community development and pastoral support. 9.6 The need to release the full potential of our existing recognised ministries. 9.7 The increasing complexity of collaborative ministry involving ministers, elders, church related community workers, local church leaders and many others. 9.8 The need for an ordered church which nonetheless allows considerable room for diversity and flexibility within its patterns of ministries. 9.9 The working party is conscious that there are other issues which bear on questions relating to patterns of ministries involving such aspects as church structures, finance, deployment, ecumenical commitments, etc., but has attempted to focus the issues indicated in 9.3 to 9.8 on those falling within its remit.
Supplementary information The working party knows that some will seek more detail of the thinking behind this interim report. It is therefore preparing supplementary material which will provide this and also assist consideration of the report. 10.2 Working party membership Members Revd Dr Peter Cruchley-Jones Mrs Wilma Frew Revd Graham Long - convener Revd John Piper Revd Rachel Poolman Revd Bill Sewell Revd Dr Sandy McDonald - Church of Scotland Revd Bill Snelson - Churches Together in England Revd Kirsty Thorpe - Theological Reflector Revd Christine Craven - Executive Secretary |
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