How is the rural church different?

Hampshire Rural Group
Meeting at Colden Common Vicarage, 30 October 2012

Ministry on the Edge: Rural Ministry on the fringes of towns / Suburban Ministry on the Rural Fringe.

Starting point, 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)

Points made in dialogue with that article:

•    Faith taken from towns to countryside
    •    ‘not thinking of countryside for itself’, most tend to see it through urban eyes: worldview shaped by urban
    •    many in modern villages have urban mentality - commuters, secondary schools are in towns, young use networking media
    •    successful buy into countryside living, some into ‘rural myth’

•    Land
    •    sense of trusteeship not always evidenced by farmers and estate managers – but some do
    •    theology of place: sense of place; in countryside ‘people need to know their place’: people living away who wish to celebrate their weddings and baptisms in home rural church
    •    history of place important: development from Roman times into Anglo-Saxon, Roman villa ➔ estate ➔ village
    •    minster small monastic settlement at heart of estate, monks and secular clergy, with church
    •    Church is often much loved as ‘our church’

•    Limit
    •    human nature desires to control: this year’s bad harvest is taken philosophically by farmers
    •    countryside as a place where death is in view: road-kill, livestock, open churchyards
    •    small scale: both beautiful and challenging (parish share large): small makes for greater interdependence, more loving, greater need for good relationships.

•    But what is really distinctive about rural ministry?
    •    is it only that it is ministry in rural context to range of people with rural attitudes, expectations, dreams, by definition living in small settlements
    •    it is likely more traditional
    •    hypothesis: in village communities church goers are representative: someone dies, but then another takes up the responsibility so numbers keep up.
    •    ‘old village’ may be isolated from church, but still support the building
    •    sense of identity, sense of belonging sometimes highest in those who are overlooked
    •    multi-parish – need to regain balance between ministry and management

Brainstorming at the inaugural meeting of Hampshire Rural Group, 13 April 2005 What, from our experience, is distinctive about Rural Ministry?  Sociology of Villages •    different countrysides (Russell) •    farming •    change, in a setting thought of as more traditional •    eclectic •    rurality — ‘in the mind’ •    different models of ‘common space’ •    perception of ‘community’, while sometimes not actually knowing each other •    class: people don't laugh if your name is Rupert ... •    parochial Church •    community ownership of church •    multi-parish •    un-ideological •    organic •    church primary schools common •    a (retired) military presence - to vicar, “You’re one of us.” •    managing decline? •    Ministry or management? •    decline of non-conformity •    church events owned by village •    open church, visitors •    churchyard •    value of string (make do and mend)

Thoughts about the discussion (a personal response - MC)

•    The difficulty we had in identifying clear differences between rural and urban ministry has already been suggested in research by Leslie J Francis and team which shows that rural ministers are less differentiated now from their urban colleagues than they used to be (Rural Theology articles).
    •    sub-urbanism is a greedy concept, by definition, erasing difference by making a comforting uniformity: but there really is need in rural ministry to ‘know one’s place’ in every sense, not least by appreciating (celebrating?) difference.
    •    rural society is complex and, the smaller the community the more this impinges on ministry.
    •    rural ministry is most likely to be done in multi-parish benefices: multiple-focus is wearing for all, lay and ordained.
    •    rural churches cannot easily withdraw, whether into a spiritual ministerial bubble or eclectic churchmanship: there is always pressure from the expectation of many-layered engagement with all the parish.

•    So, theologically we could say that the special emphases of the Good News from the rural churches are:

    •    A heightened recognition in our worship of God as Creator and Father: this leads to living in community and church life with an acceptance of limit, and with organic growth supported by human tending – however slow to fruit.
    •    Celebrating in our village communities the incarnate life of our Lord Jesus Christ, through face to face relationship, by knowing our place in its human scale by love and service, with thankfulness for its land, walked and prayed over.
    •    In the wisdom of the Holy Spirit to seek the common good, through the fruits of kindness, gentleness, generosity, etc: and through the reconciling Spirit to gather up the fragments of multi-parish ministry to nourish the people of God.

MC 3 November 2012

How is rural different? A personal response ....

Rural Ministry

It feels to me as if the distinctive qualities of rural ministry are clear when you are looking through binoculars but similarities are found when you examine or compare under a microscope. It is about ‘knowing your place’......


What are the ’Binocular’ (distance) distinctive qualities associated with Rural Ministry (or Rural Descriptiveness)?

1. Geographical

By the very nature of the definition of the word rural our understanding is that it is not urban (town, city, built up area). It involves hills and valleys, fields and pasture, which are not the domain of urban areas.

2. Environmental

Rural ministry happens in areas that range from conservation areas, areas of outstanding natural beauty to places on urban edges. Some rural parishes share boundaries with built up areas. There are country footpaths, by ways open to all traffic and bridle paths inside the parish/benefice boundaries.
Footpaths in the main are not tarmacked, farm vehicles are regular road users

3. Social

Even though villages may attractive those who can afford houses over £300,000 there is a sense of community that is not class dependant, with a shared understanding of the boundaries of the place (village, hamlet or settlement). This means there is a collective aspect to and a sense of belonging to the church or ministry that takes place.

4. Physical

There is a given understanding of the corporeal (earthy) with foundations of agriculture (there is a season) and farming (animals) as well as the ‘hunting, shooting and fishing’ part of rural life.

5. Emotional

The rural life evokes strong feelings amongst village dwellers that those who move in can tap into. A sense of ‘Our’ village is very real and it is reinforced by geographical boundaries which may have very strong historical significance although people dwelling in the village may be unaware of this (e.g. Villages who supported the roundheads or cavaliers) Traditional fetes and carnival events would have tested the strength of men (tug of war) on which the village pride would rise or fall.

6. Biological/Organic

The village population takes in those ‘old villagers’, 2 or 3 generations of a family, a family where a couple of siblings would be living in close proximity as well as those who have bought into the village or rural mentality – desiring a home in the country, a village school for their children, a house out of a town by close enough to public transport to enable them to commute. Those who wish to live out the dream of the rural idyll. 




What are the ‘Under the Microscope’ distinctive qualities about Rural Ministry?

1. Geographical

The parish (or Benefice) boundary limits the number of souls. within the care of the parish priest. The ‘place’ The distinctive boundary, which is ancient defines the area and the people. by the welcome for all at the parish church.

2. Environmental

Environmental issues involve change of land/farm use/buildings, homes that housed 3 families now house one. This suggests a change in the nature of a place and the holding of both traditional and modern

3. Social

The make –up of committees including PPCs offer a cross section of the church going population. At events like church fetes other organisations will offer to help know that this will be reciprocated at other events. The church Fete, or the church bazaar or the church jumble sale is an event at which church going and non-church going people help and attend. It is part of village life, for the benefit of all.

4. Physical

There is an understanding amongst the people of the routine of the farming year. Harvest celebrations begin when our farmers have finished harvesting, literally, when the crops are gathered in. There is a greater exposure to life and death: along the road side (rats and pheasants), in the church yard, hearses driving along the main road through a village, new babies are perambulated and children young (at Mothers and Toddlers) and older (at the Village School) are recognised. The community ‘gathers’ as it faces new life and death of those they know

5. Emotional

The sense of belonging translates into our church and church yard – the return of ‘the young’ for weddings or baptisms across the social strata is evident and popular. The banns calling reinforces a kind of “here I was born, baptised and confirmed (for some) – it is here I wish to be married” This is the place of my roots. It is from here I came, this is the platform from which I can move on”

6. Biological/Organic

Those who buy into the rural idyll and those who are born can sense both a past rootedness but also a willingness to move forward. House ownership, rebuilds, new housing, conservatories(!) have become more widely available. People still see baptism as a rite of passage. 



A. Identity—Where do I belong? To whom do I belong?

Rural ministry promotes a sense of belonging to the community of which the church is a part. The village sees the church as its own, calls to the priest because he/she is part of the community – as if it is their right. The church yard belongs to the community. The support for and financial commitment to the church far out does that of urban parishes.

B. Spiritual

The church building is primarily a place to pray and worship. It is in Eliot’s words ‘a place where prayer has been valid’. It is a place where we can weep with those who weep and be filled with joy with those who celebrate and give thanks. Somehow in rural areas the sheep and shepherd are within the community’s understanding. Even though they may not be there physically, they are there in the community’s memory.

C. Pastoral

It is with great humility, a mixture of joy and sadness that a priest ministers to those in his/her care. To witness life and death is integral to the nature of village life. This can be done effectively to a population of under 2000, it is impossible to offer this kind of pastoral support to 20,000.

On a personal note in rural ministry there is immense joy in recognising ‘the boy in the man I am seeing before me ’. I want our children to know about the love of God because they know the love of the church – clergy and people. I want them to feel they are valued because they see and know we care.

D. Underground Current of Care

The subterranean care for and understanding of community is there and very often unnoticed. Neighbourly care and concern often appears to go unnoticed. People in rural parishes know that they do not have access to all that urban folk have so they are keen to check if their neighbours are ok.

E. The Disaffected

Those who choose the rural idyll like their wellies but are unhappy about them getting too mucky! Some ‘hedge fund’ new housing comes with barrier gates which shouts ‘I’m the king of my castle and keep out.’

The Rural Church can offer a great deal to the urban church

• It can open up the depth of pastoral experience where illness, tragedy or death means re-shaping the boundaries of relationships within a community

• It can demonstrate the love for or appreciation of a church within a community whether a church goer or not

• It can generate a welcome that could be missing in a gathered church

• It can show a willingness to be generous financially and not just if you are a member.

• It has a lot to offer if we take seriously the words from the BCP HC

i) YE that do truly and earnestly repent you of your sins, and are in love and charity with your neighbours, and intend to lead a new life,

ii) Whoso hath this world's good, and seeth his brother have need, and shutteth up his compassion from him, how dwelleth the love of God in him? 1 S. John 3

The Revd Dodie Marsden 31 October 2012

Gamekeeping at Beauworth

We had a very good walk and day with Julian France, gamekeeper on the Shorley Farm estate, Beauworth. Julian talked about his work through the year, the joys of his life, and the dangers from predators human and wild, answering questions put to him by members. In the morning we walked around Powells Grove, and after lunch, Shorley Copse. The afternoon finished with prayers in St James' Parish Church.

View Full Album
 

All the photographs were taken by Michael Clarke.

Town & Country

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.

Grubb Institute/Wesley Carr: value of 'vicar answering door in role'.

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?

1.     Rural communities have parameters, rural churches still have some sense of ministering to the whole community.
   
2.     Place more important in the countryside than in urban areas. People reluctant to travel to different church in benefice.
   
3.     Continuity important rural value.
   
4.     Different concept of belonging.
   
5.     Appeals for the church fabric suggest a wider network of support. More value is being placed on the church building than 25 years ago.
   
6.     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.
   
7.     Parson still valued and understood in rural areas – but parson does not need to be priest.
   
8.     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.

Alder-snaps

[gallery]

Meeting with Bishop Trevor Willmott -June 2009

Notes from the Hampshire Rural Group Meeting held 30 June 2009 at Crawley Church Rooms, near Winchester

Pastoral reorganisation – why is this viewed negatively, asked the Bishop? Churches need to be revivified, not stultified. It is a challenge, not a regrettable lapse. There can be huge gains.

In response to HRG Paper on Mega-Parish Benefices,  Bp Trevor argued:-

1.    There is not one model for pastoral reorganisation. Linking rural and urban parishes can be revivifying. Mega-parish benefices can work and can produce life.

2.    History can freeze present life, but rural life has never been static. Mary and George Sumner started very badly at Old Alresford when they reduced servants from 37 to 18. The walls and fences of North Hampshire ... There needs to be a healing of memory.

3.    Takes points made about the inadequacy of the concept of sustainability. It is really about ‘critical mass’. No one church, no one ministry can provide all that is needed. The churches of Itchen Abbas were saying in interregnum, “We don’t need a vicar.” A critical mass is needed so that church can be experienced in all its fullness.

4.    There is a seeking of colleagueship and companionship in ministry and the new configurations offer better opportunities for this.

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 ...