Hampshire Rural Group
Is rural ministry really different? Psychological Perspectives
Meeting with Professor Leslie Francis at Braishfield New Church Room on Friday 26 February 2010
Personal Introduction
Leslie began by introducing himself, telling the story of his entry into academic and rural church life, and the life-changing invitation by Bishop Leslie Brown to research the rural, which led to the publication of his first book, "Rural Anglicanism". He is now an assistant priest in Anglesey - BCP and no electricity. He has founded the Centre for the Study of Rural Ministry at St Deiniol's Library, Hawarden, in conjunction with the Arthur Rank Centre, for 'M' level research work aiming at providing the tools for 'research-based reflective practice'. He has also developed the Exploring Faith course for lay people in the diocese of Bangor, especially in rural churches, which has led some to take BA degrees. The course shows that the faith is worth studying and has led to 22 vocations to Reader ministry, and 18 for ordained – mainly non-stipendiary ministry. There is a wide gap between the people of God and the world. The course engages the mind and the heart.
Theological underpinning of psychology
Where does our knowledge of God come from? We need to test and integrate our thoughts against scripture and the systematic theology of the church in the doctrines of Creation, Fall, Redemption and Sanctification. He advocates empirical theology: what is life like when God reigns? Jesus suggests, go and see the sower ... go and observe the guests at a wedding ... in other words, be an empirical researcher. In our decisions about church matters we need to recognise the differences in the people of God. Genesis 1.27 suggests that the observed diversity in people (the image of God) must be rooted in the diversity within God. But people are fallen, and the image of God in man corrupted. However, not everything is a consequence of corruption. The people of God are diverse but equal, male and female, black and white. We particularly need to study and understand psychological differences.
What psychological characteristics are from the Fall, which from creation? Luke's parable of tax collector and pharisee (Luke 18.9-14) suggests that humility and pride are part of character, and are open to change: the pharisee needs to repent his pride and change. Psychological type on the other hand is from creation.
Have we tended to discriminate against certain psychological types in church life? The Jungian model of psychological type posits four aspects:
Introvert (energised internally) — Extrovert (energised from outside): studies suggest Anglicans are more introvert, Assemblies of God, more extrovert congregations. Do Anglicans discriminate against extroverts? In Leslie's research into why people left church, they often said that they ceased to feel at home. He wanted to think instead of one large back door for leavers, there could be many side doors which led to different denominations.
Sensing (conscious of environment) — INtuitive (bigger picture, happy for change): Anglican rural churches are over-represented in sensing – 70-75% sensors, whereas Anglican clergy are 65% intuitives. God loves them both, but they live in a different world. Those behind the recent liturgical changes are intuitives writing for sensing congregations.
Decision-making, judging functions: Thinking (objective logical analysis) — Feeling (rational process of taking the subjective considerations into account). Congregations are weighted to feeling: nationally 70% women and 35% men are F. Congregations are trying to recruit men into a psychologically feminine environment – too soft for men. Assemblies of God have more thinking men and women. In New Frontier churches, women in leadership have masculine characteristics.
Judging (organisation) — Perceiving (free-running). General population has 55% judging, whereas the church has 80%.
Psychology and Church life
(some of this argument was developed in questions and comments, through Leslie's answers)
Are psychological dispositions tied up with churchmanship?
T & F are important when projected on to God: T – God of judgement, F – of mercy. There is a need for theological dialogue. The T need for clearer definition leads to evangelical clarity: F towards a more embracing catholic compassion.
Lack of self-awareness of church people: work on shadow can bring a brighter image of yourself. Can liturgy enable worshippers an adult freedom to be themselves?
Some church congregations have matured considerably from taking the MBTI together. Shadow is teleological: to be a more balanced human being we need to value our opposite. Liturgy is a useful vehicle toward maturity when it is a real driver towards the spiritual. Welcome teams need to realise that others may need space. It is possible to play at being extroverts for the Peace.
Multi-parish benefices; the difficult parish is the less loved child. Remember the story of the two sons: a psychological theory. We can act out of type: may have a preference for extroversion, but we can operate in the other way. We need to properly embrace the feeler within the thinker, especially given the expectation that the clergy should be feelers rather than thinkers. But that comes at a cost, and energy levels may wear down until the mask slips with difficult consequences.
Belonging.
Bishop David Walker has charted 8 different ways of belonging to the rural church. There is more than one valid way of belonging to a rural church. The rural world sees belonging in a different way. Research needed on empirical rural theology.
Leviticus underlines the costliness of sacrifices, whereas commitment is now deferred in case something better turns up.
Have there been changes in the type balance as incomers have replaced villagers in rural areas?
There is no scientific evidence on the changing types of rural people. This could be researched under the 'M' rural studies scheme.
Most people now – even church people – are 'methodological atheists'.
Secularisation theory has given over to quest for the spiritual – the inarticulate quest for meaning, the invisible, mystery. Leslie wants to challenge the view that belief is the heart of the matter. The fact is that there has been a breakdown in the conversation between people and the church.
Jeff Astley, Ordinary Theology (Rural Theology 1.1 2003) advocates listening to ordinary theology of people asking for baptism, for instance, with its rich symbolism. What people believe about the transcendent affects their behaviour. Vampirism on Anglesey led to a murder. There is a conversation waiting to be heard. Dialogue is important to listen to where people are. Church can celebrate what people are talking about. What is our relationship with scripture? How does that show the kingdom of God? Leslie is fundamentally committed to a dialogical approach to scripture.
What is distinctive about rural churches?
- Rural communities have parameters, rural churches still have some sense of ministering to the whole community.
- Place more important in the countryside than in urban areas. People reluctant to travel to different church in benefice.
- Continuity important rural value.
- Different concept of belonging.
- Appeals for the church fabric suggest a wider network of support. More value is being placed on the church building than 25 years ago.
- What is happening in multi-parish benefice to place and residence?
Leslie resisted sale of parsonages because the house evoked the presence of the priest and witnessed to the continuing life of the church.
- Parson still valued and understood in rural areas – but parson does not need to be priest.
- Importance of sense of community: non-Anglicans worshipping in parish church because they want to show they are contributing to the community.
Leslie commended membership of the Rural Theology Association and the journal, Rural Theology.
