CONVENER

Can you help, please?

After seven years the convener is retiring from this ministry (and other public ministry) early in 2013.

People say that they have found mutual support in meeting, they have learnt from reflecting on rural ministry and issues of country churches. They have quite simply valued meeting others involved in rural church work in Hampshire across the two dioceses of Portsmouth and Winchester and the opportunity to share with those who appreciate the countryside and its peculiar issues

It has been amazing that gatherings have consistently attracted some 15 busy people.

Could you - or a couple of you - devise and arrange three meetings a year:

• they typically run from 11.30am until after prayers in church finishing at 3.00pm
• they only need a location with tea/coffee making facilities, as those attending bring their own lunch
• they move around Hampshire through the hospitality of members of the network
• they are well spaced through the year: February/March - discussion or speaker; June/July - a farm or rural enterprise visit; October/November - discussion or speaker
• most in the network are easily contactable through email
• the HRG blog is easily updated with news and reports - training and explanation can be given -- or this could be done by another volunteer.

If you think you could help in some way, either email Martin Coppen, or contact him by phone on 01264 738308, or by letter at: The Vicarage, St Mary Bourne, Andover, Hants SP11 6AY.

Thank you for reading this.

October Meeting

Ministry on the Edge: Rural Ministry in the Urban Shadow / Urban ministry and the rural hinterland

Tuesday, 30th October 2012

NOTE:  NOW at Colden Common Vicarage - see directions below

11.30am until 3.00pm

A warm invitation to share in a Hampshire Rural Group (HRG) discussion prompted by the issues raised in Archbishop Rowan Williams' Theological Reflection on the essays in Changing Rural Life: A Christian response to key rural issues, ed Jeremy Martineau, Leslie J Francis and Peter, Francis (Canterbury Press, 2004).

The text is available to download here (pdf, 767 KB).

Previous HRG discussions have noted differences between rural and urban/suburban/town ministry. Relationships are built in different ways in suburban and rural churches. Worries in different types of churches reveal the theology being applied: the minister who acts as chaplain to the congregation may be anxious about church numbers –  such a church may become event-driven in order to generate visible growth. Many villages report an increasing influx of urban/suburban migrants, some of whom do not ‘understand village life’. But we have also recognised that people are people, and ministry is ministry in whatever setting, and there will be many common features in churches urban and rural across our county. There is individualism in every setting.

Rowan Williams urges that the rural church's insights are needed to complement and enrich those of the urban. "The most basic question that has to be addressed by the Church in the countryside is how is it equipped both to hear and to communicate good news. ... That is to say, no bit of the Church is going to know everything about the gift of God in Christ: the challenge is to manage the variety of human context and experience in the Church in such a way that it becomes a sharing of Christ with one another and so with the wider world."

All are welcome. It would be particularly good to have representatives of urban / suburban / town churches which are in mixed urban/rural economy benefices.

To get to the Vicarage at Colden Common, approaching from Twyford on B3354, passing Holy Trinity church on your left, there is the old school car park on the right, just past the church, on the other side of the road.  Please park in the old school car-park, cross the road, and enter a track that has its entrance between the telegraph pole and the bus stop.  About 20m along the track branch left into the Vicarage gate.  For sat-nav users the post code is SO21 1TL and house number 157.

Our host is:-
Rev'd Jonah Watts,Vicar of Twyford, Owslebury, Morestead and Colden Common,
The Vicarage, Main Road,Colden Common,
Winchester, HantsSO21 1TL

01962 711216

If you are coming, please let the convener know for catering purposes:
Canon Martin Coppen,   01264 738308   church@1and3.org.uk

Bring your own lunch: drinks will be provided.

Next Meeting

Rural Church and Ministry Forum
Tuesday 27th March 2012, 11.30am–3.00pm
St Mary Bourne Village Hall Club Room,
Bourne Meadow, St Mary Bourne, Andover, SP11 6BE

An Invitation to ruminate on rural matters, ministry, church and village, and chew the cud of changing life of churches in the countryside. Join in a conversation about the issues of ministry within small communities and multi-parish benefices. 

Our discussion will also set the agenda for Hampshire Rural Group meetings over the coming year. All interested in rural church issues, lay and ordained, are very welcome.

If you are coming, please let the convener know for catering purposes:
Canon Martin Coppen,   01264 738308   church@1and3.org.uk

Bring your own lunch, or buy it at the nearby Village Shop: drinks will be provided.

St Mary Bourne Village Hall Clubroom is just off the B3048 in the centre of St Mary Bourne.

View St Mary Bourne Village Centre Club Room in a larger map

Wordle Report of the Assistant Clergy Consultation

A Wordle Word Cloud: click on the Wordle to see a larger version. Read the full, though less colourful, report with the words in order here.

Assistant Clergy in Rural Areas

An Open Consultation on Assistant Clergy in Rural Areas

Friday 19th November 2010, 11.30am-3.00pm
The Sumner Room, Old Alresford Place, Alresford, SO24 9DH

One of the very welcome developments in parish ministry over recent years has been the number and spread of assistant clergy.  This has been particularly evident in rural areas and has helped to balance the decreasing number of stipendiary parochial clergy.
Assistant clergy work in a great diversity of contexts.  They may be stipendiary curates, self – supporting ministers, or house for duty Priests, associate Vicars ….  There are subtleties of relationship, role, status, how they are perceived and how they perceive themselves.  It seemed timely to offer an opportunity to share experiences and insights of those concerned and explore the issues together.
So this consultation is for all involved in rural churches.  It is for lay people, those of incumbent status, and of the rainbow variety of assistant clergy in Hampshire.  The Revd Norman Boakes, Continuing Ministerial Development Officer for the Diocese of Winchester, has kindly offered to be available to share his insights in discussion with members.
Bring your own lunch but coffee and tea will be provided.  Everyone is welcome, but it will be very helpful if you could  let the Hampshire Rural Group convener know if you intend coming: Canon Martin Coppen, revd.coppen@dsl.pipex.com 01264 738308.

Crossing the Threshold

You are invited to attend the Second National Conference focussing on a community development approach to the use of Church buildings.

July 2010 Meeting

In the relaxed life of the Hampshire Rural Group, 
an Invitation to a Ramble ...
Tuesday 6th July, 11.30am until 3.00pm, Beauworth
This is an opportunity to accompany gamekeeper Julian France as he walks and talks us around his demesne on Shorley Farm, Beauworth with its four woods and the source of the River Itchen.
This is not only about how shoots are prepared for and organised but the relationship of a gamekeeper to the land and its woods. There will be time enough to put to Julian our many questions – dialogue rather than lecture. By paying attention to how he sees and works in the countryside we may learn to appreciate the rural scene better – and our own parishes.
It will be helpful to know who is coming as we shall walk in a group and once we have started it will be difficult for latecomers to find us. Please let me know if you intend coming: Martin Coppen 01264 738308 email: revd.coppen@dsl.pipex.com . For the walk I will have my mobile on in case of need to contact: 07884 014 245.
We are very grateful for the encouragement of Dr Alexandra Clarke, the Rector of the Upper Itchen Benefice, for this visit and look forward to meeting her.
Shorley Farm is north of Beauworth village, south of the A272. At the crossroads on the A272 signed Cheriton and Beauworth, turn towards the latter. Take the first turning on the left, around the gamekeeper’s house with tall chimneys, and rendezvous outside the farm buildings on the right up the lane.

Points to note:
• The visit will go ahead whatever the weather. If necessary there will be a sheltered place near our cars to stop for lunch.
• There are no toilets on the walk – only au naturel.
• Bring your own lunch AND drink.
• We may well walk 3-4 miles in total, though not at great pace.
• It may be damp or muddy in places and certainly will be uneven.
• Meet at 11.30am at SU 579 266, on the lane to Shorley Farm. Parking is on hard-standings outside the farm buildings on the right about 300 yds from the junction with the lane to Beauworth village.
• We will drive from there to park outside Beauworth Church for the short final service finishing 3.00pm.
• New members always welcome, do invite someone you think might be interested.
• Details about Hampshire Rural Group are on http://www.hantsrural.org.uk/ .

Richard Jefferies’ first book of rural description was The Gamekeeper at Home (1878). It’s a book of essays which grew out of his own experience and observation of a gamekeeper local to Coate (now on the very edges of greater Swindon), where he grew up. The Preface, Title and Contents pages indicate how he ordered the material. It was a very successful book in its day and is still in print.

from the PREFACE

THOSE who delight in roaming about amongst the fields and lanes, or have spent any time in a country house, can hardly have failed to notice the custodian of the woods and covers, or to observe that he is often something of a ‘ character.’ 
The Gamekeeper forms, indeed, so prominent a figure in rural life as almost to demand some biographical record of his work and ways. From the man to the territories over which he bears sway—the meadows, woods, and streams —and to his subjects, their furred and feathered inhabitants, is a natural transition. 
The enemies against whom he wages incessant warfare—vermin, poachers, and trespassers—must, of course, be included in such a survey. ... The facts here collected are really entirely derived from original observation.
R. J.

Alder-snaps

[gallery]

Aldersnapp Farm - November 2009

Richard Cole, whose family have farmed Aldersnapp, Steep since 1928, gave a warm welcome to the group.

The morning discussions were held in a barn, and members warmed to the topic of  'creation worship', introduced by a paper presented by Martin Coppen, the group's convenor (offered in full below). Various examples of services developed or adapted by members had been brought to share.

Warmed by Sue Cole's delicious soup, we were then taken by Richard on a brief guided tour of the 300 acre farm.

The afternoon then finished with a service including the reading of three Edward Thomas poems at All Saints Parish Church, Steep, led by the Vicar, Revd John Owen.

Creation Worship

“I did not know it was earth I loved
Until I tried to live there in the clouds
And the earth turned to cloud.”
from Edward Thomas, Wind and Mist

The poem reflects Thomas’ ambivalent feelings about The Red House, where he lived from 1909-16, high on the hill above Steep. In the worship of the rural church, we inhabit a place high and remote, heads in the cloud hiding God, but our feet have traces of earth’s mud. We are in a very privileged position, worshipping in places often of great natural beauty, graced by light and trees, big fields and bigger skies.

The Protestant tradition is strong on redemption, but how developed are we in our theology of creation? If our worship is measure of what we actually believe, do we give even a half adequate account of the earth or only of the clouds? As rural churches do we not have a greater responsibility to engage theologically and doxologically with the created world?

The belief that God is creator of all things is fundamental to Christian orthodox faith. But the traditional understanding of the relationship we have with him as created beings ourselves and the relationship we have with the rest of the created world, living and inanimate, need to be rethought. Dominion theology is by and large discredited. The concept of stewardship is criticised as being too managerial and man-centred. Dominic Coad (Note 1) begins from the relationship which the non-human creation has to God as in Psalm 148, 7-10  Praise the LORD from the earth, you sea monsters and all deeps,  (8)  fire and hail, snow and frost, stormy wind fulfilling his command!  (9)  Mountains and all hills, fruit trees and all cedars!  (10)  Wild animals and all cattle, creeping things and flying birds! The idea is that conscious human praise is accompanied by that of the non-conscious creation which worships God simply by being itself. This offers the beginnings of a theology for care for the environment. “Given that God's praise is incomplete without the participation of every created thing, we must assume that no created thing has been forgotten in God's dealings with the world. We must discover how the non-human creation shares with us in the history of redemption and realize its significance in the ultimate glory of God which that redemption brings.”

Gerard Manley Hopkins’ poem, When kingfishers catch fire, leans in the same direction:

Each mortal thing does one thing and the same:            5
Deals out that being indoors each one dwells;
Selves—goes itself; myself it speaks and spells,
Crying Whát I do is me: for that I came.

A century and half earlier, and significantly for us because he writes as a rural priest, George Herbert declares in his poem Providence that Man is the worlds high Priest. Perhaps that might prompt us to think about blessing to describe the relationship of man and the world.

In Creation at Worship, Christopher Voke (Note 2) points out that the Book of Common Prayer in its regular services values God as creator more than some modern liturgies, formal and informal, in which personal redemption is given exclusive prominence (clouds preferred to earth). For instance, the General Thanksgiving holds creation and redemption powerfully together. There is a Christian tendency to break into a dualism between material and spiritual. If doctrine is taught most effectively by liturgical practice (Lex orandi, lex credendi – the law of praying is the law of believing: or maybe  Lex cantandi ... -- we believe what we sing), then a credible doctrine of creation needs to be developed for our times within our services. Voke argues that services which balance creation and redemption are evangelistic, as they meet the seeker as a created being and point her on.

My concern is about the delivery. For one thing, it is just too easy to ratchet up ecological guilt in a responsive confession. Using incandescent filament rather than low wattage light bulbs, or a gas-guzzler instead of a low CO2 emission vehicle is a secular eco-sin. But we should not be increasing guilt but rather forgiveness which leads to new life. Equally it is easy to be sentimental about the non-human creation, which includes also all things dark and horrible. Some modern Celtic services flop in this direction. Life is not primroses but immense sacrifice for an uncertain future. Some worry about the implicit paganism of creation worship.

In the rural church we have the natural world as our context: open the church doors and see the fields, trees, hedgerows; hear the birds sing, badgers burrow, horses chew in the meadow. A response of thankfulness for the created world and God’s providence matches the thankfulness for our redemption (neatly expressed in the General Thanksgiving) which is the fresh spring of worship itself. Do our services adequately reflect both our own creatureliness and creation’s praise? How do we love the earth with a Benedicite spirituality of thankfulness?

Notes

(1) Dominic Coad, Creation’s Praise of God in Theology May/June 2009, Vol CXII pp181-189

(2) Christopher J Voke, Creation at Worship: Ecology, Creation & Christian Worship (Milton Keynes 2009)

Meeting - November 2009

Here are some details of  our next meeting.

It is to be on Friday 6th November, 11.30am -- 3.00pm. To give it extra rural credibility, we shall be meeting on the farm of Richard Coles in Steep, Portsmouth Diocese Hampshire (kindly arranged by John Owen, vicar).

Richard farms Aldersnapp Farm. He is a lifelong farmer and keeps cattle and sheep and some grain. He hosted the parish Rogation Service in his barn, and he is also Chairman of the Parish Council. He is offering the use of a barn (with some animals in for autumn) for meeting/lunching, and would be glad to lead a tour of his farm in the afternoon (be prepared for wet and mud). Steep Church is a mile and a half away where there are toilets also. There is a mission church a 500 yard walk away, which may be more convenient for the concluding service.

Aldersnapp Farm, Steep, Petersfield GU32 1AS is directly off the A272  Winchester to Petersfield road, 2 miles from the A3, so is fairly accessible for people coming from west and north Hants.

From 11.00am    Arrival and coffee in Barn

11.30am     Welcome and discussion on ‘Creation theology and Creation Services’ – see examples of Harvest Services from The Arthur Rank Centre website and New Patterns for Worship. How do we celebrate creation without ignoring redemption? Creation AND Christ. If you have an example of any ‘creation services’ (Rogation, Lammas, Plough Sunday, Harvest etc.) could you bring it, please as a possible resource for sharing.

12.30pm    Update on Pastoral Reorganisation of rural benefices in the two dioceses

12.50pm    Lunch – please bring your own, drinks provided

1.30pm     Tour of Aldersnapp farm (be prepared for wet and mud).

2.40pm    Steep Church for short closing Service.

Martin Coppen    email: via link below

Rural Enterprise Visits

[gallery]

16 members met on a sunny 20th May at St Andrew, Timsbury near Romsey. Jonathan Durrant, River Keeper for Timsbury Fishery gave an illustrated talk on his work and then led a walking tour along the banks of the River Test. Emerging Mayfly, weed cutting, Rainbow and Brown Trout, Fly-fishing, carrier streams and water meadows are all a little less mysterious through Jonathan's enthusiastic talk and guided tour.

After lunch at the Timsbury Fishery Clubhouse, the party then drove to the nearby Choice Plants, a family run plant centre and nursery owned by Roger and Mary Savage. Roger explained the process of creating hanging baskets which is a main activity of the nursery, though with a short season. Members were very impressed with the work involved and organisation required to produce the baskets which bring colour and beauty to town and city centres. They were also very grateful for the kindness of a cup of tea to send then refreshed on their way.

The group would like to express their thanks to Jonathan Durrant and the Timsbury Fishery, to Roger and Mary Savage and the staff at Choice Plants -- and to Canon Bruce Kington for organising the day.

Mega-Parish Benefices

Headlines from A Consultation

held at Weston Patrick, near Basingstoke on Wednesday 18th February 2009

Twenty-four members of the Hampshire Rural Group (HRG), met for this consultation.  We are a network of practitioners in rural church ministry in the Dioceses of Portsmouth and Winchester, clergy and lay, meeting under the auspices of the Rural Theology Association. The Group wished to highlight to those involved in pastoral organisation both issues and reflections from their experience in rural benefices in both dioceses. Peter Dyson, rector of the newly formed North Hampshire Downs Benefice reflected on the experience of forming a benefice of twelve churches in eight parishes. Considering the cost borne by multi-parish clergy families, Lucy Kington offered a view of a clergy spouse. From these observations and the discussion they stimulated, we suggest the following points should be borne in mind in rural pastoral reorganisation.

“How far can love be stretched?”

The benefice exists to present and make flesh and word God’s love for the small part of the world which it covers. Any restructuring of its shape and ministry must remain faithful to this basic task. (Cf ‘Turning the Sod’, ACORA 1995, p3). The institution must serve the mission and the pastoral task. Looking at mega-parish benefices, how far can love be stretched – in the discussions, in the process of bringing together? What are our responsibilities towards each other?

1.    ‘Minster Model’ Not Appropriate.
2.    Sociological Coherence Essential within Benefice.
3.    Complex Benefice Histories Need Understanding.
4.    Building Mega-Parish benefices Can Damage Relationships.
5.    Money Brings out Parish Rivalries.
6.    Mega-Parish Priesthood Less Satisfying.
7.    Overwhelmed by Administration.
8.    Lay Leadership Issues.
9.    Define ‘Sustainability’.
10.    More Support and Resourcing Needed.
11.    The Hidden Cost of Mega-Parish Benefice Ministry Is Borne by Many.

The full notes of the consultation are found here.

If you would like to comment on any of the points made, please click on the word Comments immediately below and a box for you to type in should appear ...

Autumn 2008 Meeting ~ Sustaining the Rural Spirit

Autumn Meeting 2008
11.30am–3.00pm, Tuesday 11th November
at Greatham Church Centre, GU33 6HB

Sustaining the Rural Spirit

What does the English rural spiritual tradition have to say to the contemporary rural church? What is the connection between rural life and spirituality? What can sustain the rural spirit through these times of change? Are modern explorations of the Celtic tradition and rural year services adequate for the 21st century rural spirit?

We discussed two celebrated priests in the English rural church tradition and try to discern if they have anything worthwhile to say for our situation. And is there any country church which does not use the Book of Common Prayer? Is it a sign of rural conservatism or something deeper?

Papers offered at the Meeting are available here.

The Programme we followed:--

Coffee on arrival, from 11.00am
11.30am     Introduction & Welcome
11.40         George Herbert – introduction by the Revd John Owen, once Curate of Bemerton, Salisbury, where Herbert ministered until his death in 1633
12.20         Gilbert White (1720-93) – introduced by the Revd Nicky Judd
1.00pm     bring your own lunch, drinks will be available
1.45         The Book of Common Prayer in Rural Churches – Canon Martin Coppen
2.30         Any news or concerns to share from Hampshire rural church life?
2.45         A Short Service in the adjoining St John the Baptist Parish Church led by our host, Revd David Heatley, Rural Officer of Portsmouth Diocese
3.00pm     Depart

Greatham Church Centre is at St John the Baptist Church, just off the B3006 Alton–Liss road. GU33 6HB



David Heatley may be contacted on 01730 – 827459 email dhheatley@aol.com  : Group convenor is Martin Coppen 01264 738308 revd.coppen@dsl.pipex.com

Meeting Dr Jill Hopkinson, National Rural Officer

The visit of Dr Jill Hopkinson to Hampshire Rural Group on 17th October at Kingsclere was an important event in our group’s life and a very interesting day. It was delightful to meet her and engage with her insights as National Rural Officer of the Church of England. She shared something of her work based in the Arthur Rank Centre as an advocate of the rural church to the national governmental agencies.

In the morning session she led a discussion on “Today’s Rural Context”, with special reference to Hampshire. This led us through definitions of the rural. 60% of CofE parishes are rural, with 40% of the worshippers. Around 20% of population of England lives in the countryside, with 100,000 each year moving from urban to rural England. Public services are less available in the countryside and generally declining. We discussed the recent announcement of Post Office closures. Rural people tend to regard their communities as more supportive than those in urban areas. Surprisingly, people living in villages and hamlets have less regular social contact than those living in large towns and cities. A recent survey of rural residents listed the church as the fifth most valued service, behind the pub, village hall, local shop and primary school.

In the afternoon, Jill presented the research project she had undertaken with Coventry University, leading to the report published in 2006 on “Faith in Rural Communities”. The aim of the research was to establish evidence for the place of the church in contributing to rural communities. We know from our own experience that church members are often very active in village life, involved in village organisations and supporting the needy. The study concluded that ‘faith communities’ do indeed make a significant contribution to the vibrancy of rural society – perhaps a surprising outcome for the government agencies.

Copies of the slide presentations around which Jill based our discussion are available to download from the Arthur Rank Centre website from this page: (1) "Today's Rural Context" Presentation, Slides and Notes, (2) "Faith in Rural Communities" Presentation, Slides

Jill left copies of leaflets which I am happy to send out to anyone interested:
The State of the Countryside 2007: Analysis and Action – information and a form for the Day Conference at the Arthur Rank Centre 3/12/2007 (Arthur Rank Centre, Commission for Rural Communities)
The State of the Countryside 2007 – Summary (Commission for Rural Communities)
Arthur Rank Centre 2006 Review
Faith in Rural Communities – Summary Report (DEFRA, Coventry University, Arthur Rank Centre, Church of England)

Comment
We need to make strenuous efforts to link between the national picture which Jill presented and our own experience. Her task is to persuade government of the rural difference, and indeed the very existence of the rural church. The language for this task is set by government, and so based on what is measurable both in urban and rural contexts. Rural areas are measured by the same standards set by urban England. The government’s Public Service Agreement Targets aim that a certain percentage of all households (urban and rural) should be within set distances of specified services – GP practice, bus stop etc.. Rural areas have seen a significant decline in the provision of many services over many years, both of public (health-care) and private enterprise (shops). Rationalist, finance-driven policies have got us into this, but will not help us out of it. Services will become ever more centralised, and village services yet leaner and more dependent upon urban provision, and so more difficult for vulnerable groups to live in. Yet rural communities are often very enterprising in addressing their own problems, rather than waiting for a handout from elsewhere.

The rural church has eschewed the language of what is measurable, though of course it can be judged in terms of payment of parish share and attendance statistics, numbers of churches and parishes. Jill’s paper on Faith in Rural Communities looks at the activity of the rural church and its members. What is much more difficult to register is the connection between worship, following Christ and a moral life lived out within a village, which does not draw attention to its actions, but quietly ‘gets on with the job’. The rural church has often failed in its calling over the centuries, but has not often ‘succeeded’ when it has been self-conscious about what it is doing. Its best relationship with its parish is ‘organic’, with worship at the heart. This would lead to a different outworking of mission from that of the urban church.
Martin Coppen