A. HISTORY
The Consultation on Discernment for Ordained Ministry was created by the Faith Worship and Ministry Committee in response to a resolution of the Council of General Synod, November 1996. The Council’s resolution was in turn a response to a request by the House of Bishops and a proposal from Faith Worship and Ministry.
1. Council of General Synod Resolution.
“RESOLVED that the Council of General Synod request the Faith Worship and Ministry Committee to establish a consultation to examine and make recommendations to the appropriate bodies concerning:
- the role and governance of ACPO
- alternate models of ministry and methods of discernment for these models
- the appropriate lines of accountability for processes relating .to all models on the diocesan, provincial and national levels
- other issues raised in the proposal of Faith, Worship and Ministry.”
2. Faith Worship and Ministry Proposal
Purpose:
To review and propose revisions to the national standards of the Anglican Church of Canada regarding ordained ministry and theological education.
Process:
- Review the conversations and findings of the OPCOTE ministry conference at Huron College in May 1996.
- Survey present standards, practices, and conversations in the various dioceses of the Anglican Church of Canada, and representative other branches of the Anglican Communion and representative other communions.
- Define questions and promote conversations regarding ordained ministry (including non-stipendiary ordained ministry, vocational diaconate, shared ministry, local ministry, and other new forms of ordained ministry) and theological education (including recruitment, discernment, and evaluation) of the following constituencies of the Anglican Church of Canada: bishops; executive archdeacons; heads and chief academic officers of theological colleges; ACPO secretaries; representatives of persons involved in new forms of ordained ministry.
- Convene regionally based conferences involving bishops, executive archdeacons, heads and chief academic officers of theological colleges, ACPO secretaries, persons involved in new forms of ordained ministry, and lay people, being sure to include persons from groups often unheard or marginalized.
- Write a report with recommendations for changes in canons and new canons.
- Convene a national conference involving three persons from each of the five conferences in #4, to discuss the report and recommendations.
- Present the findings and recommendations to General Synod in 2001.
The request of the House of Bishops and the proposal from Faith Worship and Ministry arose from a complex and interrelated set of issues. These issues included: emerging forms of the ordained ministry and alternative methods of discernment and formation, as well as the tension between the desire for ‘national standards” and the need for diverse patterns of leadership selection and development appropriate for local situations. The debate about the future of ACPO was also precipitated by the General Synod funding crisis of 1994. One of the ancestor committees of FWM, the Committee on Ministry, had tried on several occasions to make changes in the regulation of ACPO, and several meetings of the House of Bishops were also engaged in a similar task.
B. PROCESS
The Consultation was made up of 14 people from all the Provinces: Arthur Anderson (Qu’Appelle), Dorothy Barker (Kootenay), Dariel Bateman (Calgary), Madeline Critchell (Eastern Newfoundland and Labrador), Barry Hollowell (Niagara), June Maffin (New Westminster), Victoria Matthews (Edmonton), Beth Marie Murphy (Saskatoon), Jenny Wong Nam (New Westminster), Stewart Payne (Western Newfoundland), Ron Stevenson (Fredericton), Christian Swayne (Religious Orders), Don Wiebe (Toronto), Michael Wright (Toronto). Larry Mitchell (Saskatoon) was an interviewer but was unable to attend the meetings. Elizabeth Hutchison (Montreal), Don Phillips (Qu’Appelle), and Lindley Roff (Cariboo) attended the second meeting as ‘listeners’. Walter Deller (Toronto) facilitated the meetings and Alyson Barnett-Cowan and Kathy McClellan provided staff support.
1. First Meeting
The first meeting of the Consultation was held February 28-March 1, 1997. It began with a free-ranging discussion of the interrelated issues and then designed an interview process to ‘seek the mind of the Church’. It developed three similar questionnaires, for bishops and executive officers, retired bishops, and clergy and laity who would have different perspectives on the issues. Copies of the 3 questionnaires are attached as Appendix A 1, 2, 3. Interviewees were selected based on their diocese, role, and experience with ACPO. Each member of the Consultation then met with or had a telephone conversation with the interviewees. Altogether, a huge number of volunteer hours was given to this project, and the members of the Consultation reported excitement at the issues raised in the conversations.
Altogether, 227 people were interviewed: 44 lay people (including 10 students), 43 bishops, 13 executive officers, 8 retired bishops and 119 clergy. The method of sending out a questionnaire which would form the basis of a telephone or in person interview resulted in an astonishing response rate: only about 20 people who were invited to participate chose not to or were unable to connect with their interviewer.
Participants were also invited to share documents outlining methods of discernment used in their diocese, and information on new forms of ministry being developed. These documents will be offered to all dioceses for their information.
2. Second Meeting
Each interviewer summarized the data they received. At the second meeting of the Consultation (held October 3-5, 1997), members reread their own set of material and that of a person from another ecclesiastical province, noting similarities, differences and surprises. From that exchange the Consultation identified a number of common themes and explored them until they arrived at the recommendations. The recommendations were agreed by consensus. These themes are outlined in the next section.
C. IN THE BEGINNING
1. Current and Emerging Models
a. Models of Discernment and Ministry
Current models of discernment included variations on the ACPO process, primarily diocesan or episcopal processes. Several dioceses, particularly larger ones, have clearly outlined paths for discernment, involving parish selection or endorsement, examining chaplains (both clergy and lay) and mentor or supervisor relationships with candidates. Documents of these methods have been shared and each diocese will be given a set of the material received.
Some candidates from “locally raised” situations are asked to attend a diocesan process which draws heavily on the ACPO method but which discerns gifts for the whole team, not just for those to be ordained to orders. In some places aboriginal candidates are assessed in a largely aboriginal context; again the process draws heavily on the methodology of ACPO.
b. Current forms of ordained ministry identified included:
- traditional (3 consecutive orders of residentiary trained individuals in single or multi-point full-time paid ministry; various types of chaplaincy, therapeutic ministry, educators or religious orders; retired/honorary assistant)
- non-traditional but generally acknowledged/accepted (non-stipendiary deacons or priests -full or part-time, second vocation clergy; administrative – college, diocesan office, conference centre staff; ecumenical shared ministry)
- emerging ministry models (permanent/vocational diaconate, “worker-priest” – full-time in other fields but with continued liturgical responsibility; in a specific ministry such as youth ministry; job sharing, clergy couple sharing full-time ministry, ‘voluntary ministry’, clergy on contract; lay, diaconal, theological student incumbency or preaching responsibility; trained interim ministry; total ministry/mutual ministry models – locally raised/ordained, team ministry)
The terms ‘locally raised’/'locally ordained’, ‘team ministry’, ‘mutual ministry’ and ‘shared ministry’ are difficult to define as they may mean different things in different regions.
The common feature identified in locally raised/locally ordained ministry appears to be that an
individual is identified for priestly ministry by a congregation or the elders in a community or by a congregation/community and a bishop. A specialized formation and training program may be directed by a diocesan process. This may or may not include a period of residential training and education.
Team ministry is also known as regional, cluster, mutual, total, and sometimes shared ministry. This ministry model generally links a number of parishes and identifies team members by discerning gifts in several individuals in the community. Once members of the team are identified, they all participate in an intentionally structured diocesan or regional education or training program. Those discerned to have gifts for diaconal or priestly ministry are ordained members of the team; the others, who perform non-sacramental functions, are commissioned or licensed. Those ordained are licensed to the congregation in which they have been raised, and the assumption is that their gifts have been discerned for use in that community. Some of those interviewed expressed concern about potential mobility and portability issues; others did not.
c. current forms of lay ministry
Lay ministries identified included many of the non-sacramental functions noted above as well as Scripture readers, pastoral care, eucharistic administrants, preachers, incumbents.
d. current and emerging models of theological education
There are various models of theological education to be found in institutions across the country; many of these are rethinking both curriculum and ways of teaching. There are still some colleges which operate more or less on the ‘traditional’ seminary model, and train primarily for the traditional full-time parochial ministry (e.g. Trinity, Huron, Queen’s). Some of these ‘traditional’ schools also use different methods to train for full-time parochial ministry. For example, Montreal Diocesan College has many more students in its Reading Programme than are resident, though they all come into college for a final In-Ministry year.
The ecumenical theological schools offer a slightly different version of theological education, again with some variance from the traditional seminary model. Distance education is offered by some schools (e.g. Vancouver School ofTheology, Thorneloe College), and there are some, such as Arthur Turner, Henry Budd, and the TEE (Theological Education by Extension) Centre, which are more explicitly focussed on First Nations peoples.
There is evidence from meetings of the Heads of Theological Colleges and the questionnaires, that many schools are beginning to struggle with how best to contribute to training for new models of ministry. St. John’s College and Emmanuel and St. Chad in particular are offering local education. This appears to be a fruitful time for the church to engage with theological colleges in planning for new methods and new models.
2. Concern
A serious concern needs to be named: in the Consultation material there is minimal input from aboriginal communities. This was not intentional; it had to do with unforeseen personal circumstances. While there were some aboriginal people interviewed, and while there was input from some training institutions which engage in aboriginal theological education and leadership development, the Consultation recognizes that its results do not accurately reflect the whole Canadian Anglican Church community. The Consultation expressed its hope that, in the spirit of the Covenant, the next stage in the process will include consultation with the Anglican Council of Indigenous People as to how the issues and proposals raised in this report can be addressed appropriately in aboriginal contexts.
At every stage of the Consultation, it became apparent that the whole question of ordered ministry, and the respective roles of all the baptized and those ordained for particular ministries within and for the Church, are in a period of creative exploration in the Anglican Church of Canada at this time:
- What is a priest?
- What gifts is ACPO assessing?
- What is ACPO discerning far?
- What impact do new models of ministry such as the vocational diaconate and the “team”, “mutual ministry” or ‘locally-raised’ ministries have on our understandings of the orders.
- What effect do they have on ‘traditional’ clergy?
- What does the recovery of baptismal ministry as the primary ministry of the Church mean for those of the baptized who are ordained?
The Consultation therefore begins its report with a theological statement, a brief analysis of the views of ministry presented in the rites of Baptism and Ordination, in the Book of Common Prayer and the Book of Alternative Services.
D. THEOLOGY OF LAY AND ORDERED MINISTRY: What are we discerning for?
The consultation noted that the increased emphasis in the last two decades on baptismal ministry has prompted a renewed discussion about the theology of ordered ministry, and in particular an exploration of whether ordination reflects an ontoiogical change in the person of the priest (i.e., changes their very being) or functionally enables the exercise of a particular ministry.
1. Baptismal Ministry
Upon examination it is clear that the baptismal sacrament in the Book of Common Prayer focuses on the forgiveness of sin and the reception of salvation, the responsibility of parents and godparents to assure that the child be brought up in the faith. In the Book of Alternative Services the baptismal covenant/sacrament of baptism emphasizes new life in Christ and the intention of Christian ministry in the world.
Baptism assumes further discernment on the part of the community of charism for particular ministries. It gives no specific responsibility or authority for the well-being of the Church. The place of ministry for the baptized is wherever they find themselves in the world.
2. Priestly Ministry
a. The Book of Common Prayer
In the ordination rite for priests, the Book of Common Prayer operates on a Christendom model; it assumes that all members of society are Christian. It assumes a life-long total commitment and declares the gift and activity of the Holy Spirit. In the BCP rite, the priest is to be model of the Christian life. One receives the laying on of hands, the grace of the Holy Spirit, in the fear of God and awe of the divine. A priest’s entire energies are to be focused toward God, the bishop
and the faithful. In the BCP rite there is a promise/threat of divine punishment should the priest not be faithful in ministry.1
b. The Book of Alternative Services
In the Book of Alternative Services’ ordination rite for priests, the Preface contains assumptions and outlines the roles of the indelible order of priest2. In the BAS rite, the Examination clearly sets the ordination of a priest in the context of the ministry of the baptized, (page 646: “All baptized people are called … now you are called”). The priest is enjoined to conform his/her life to the doctrine, worship and discipline of the Anglican Church, is consecrated/set apart by the invocation of the Holy Spirit, and is given authority to celebrate the sacraments and to preach. Responsibility is also given to the priest for the care of the Church.
3. Episcopal Ministry
The Consultation noted that the office and work of the episcopate has also been under examination and review in recent years. They heard the widespread concern of the Canadian church for the education of bishops, both those new to the office and those who are struggling to shepherd the flock of Christ during times of transition.
In the ordinal of the Book of Common Prayer, the bishop-elect is introduced as ‘godly and well-learned’ and it is prayed that he/she will be a pastor, teacher, and disciplinarian. However, as the service continues the received impression of the function of the episcopate is largely juridical.
In the Book of Alternative Services and the Book of Common Prayer there is, of course, recognition that the offices of priest, deacon and bishop are received through the episcopal laying on of hands with prayer. The Book of Alternative Services asks if the bishop elect as chief priest and pastor will “encourage and support all baptized people in their gifts and ministries, nourish them from the riches of God’s grace, pray for them without ceasing, and celebrate with them the sacraments of our redemption”3. In the other questions the bishop-elect promises to share in the government of the whole church and to strengthen his/her fellow deacons and priests. Thus the bishop’s responsibility is not confined to his/her diocese and the ordinal suggests that all three orders are present in the person of the bishop.
The Consultation heard members of the Church ask the questions: Is adequate attention paid to the selection and screening of candidates in episcopal elections in every diocese of our Church?
BCP p. 649: Have always therefore printed in your remembrance, how great a treasure is committed to your charge. For they are the sheep of Christ, which he bought with his death, and for whom he shed his blood. The Church and Congregation whom you must serve, is his spouse and his body. And if it shall happen the same Church, or any member thereof, to take any hurt or hindrance by reason of your negligence, ye know the greatness of the fault, and also the horrible punishment that will ensue.
BAS p. 631: The persons who are chosen and recognized by the Church as being called by God to the ordained ministry are admitted to these sacred orders by solemn prayer and the laying on of episcopal hands. It has been, and is, the intention and purpose of this Church to maintain and continue these three orders; and for this purpose these services are appointed. 3 BAS p. 637
4. The Vocational Diaconate
The reintroduction of the vocational diaconate in the life of the modern church highlights the juxtaposition of episcopal and priestly ministry, which is primarily the care of the church, over against the diaconal and lay ministry focus upon Christian ministry in the world. These parallel ministries are clearly complementary, and while they cannot be kept distinct, it is important that those called to a ministry of discernment of charism and call be well-versed in the theology of lay and ordered ministries and the contents of the Anglican Church’s baptismal covenant/rites and ordinals.
5. Ordered Ministry: Sacred Trust
The recent experience of the Church of the abuse of power by clergy further raises concern about any theology that places clergy on a pedestal beyond question and reproach. Abuse by clergy of persons of either gender, and of any age, is totally unacceptable. Ordered ministry involves a sacred trust which must be honoured. The privilege of ordination does not suggest reduced accountability, and in fact implies that intentional education about issues of power, trust, sexual harassment and abuse need to be part of theological education, training for ministry and the professional and vocational growth of all clergy. Furthermore, it underlines the need for extraordinary care in the various processes of discernment for the selection and screening of postulants for the ordained ministry.
Recommendations
1. Intentional education about issues of power, trust, sexual harassment and abuse need to be part of theological education, training for ministry and the professional and vocational growth of all clergy.
2. Extraordinary care needs to be taken in the various processes of discernment for the selection
and screening of postulants for the ordained ministry,
3. Recognizing that the exercise of the work and office of the bishop is increasingly complex and that less is known about this ministry than either the priesthood or diaconal ministry, we recommend that national standards for the selection and screening of nominations for the office of bishop be set by the Council of General Synod upon the recommendation of the House of Bishops.
E. ACPO: ROLE ANP GOVERNANCE
1. Introduction: what the Consultation heard
The information collected indicated that ACPO has been most effective when it is one of several elements in a clearly articulated process of discernment. It is widely valued as a part of the discernment process which brings in a wider dimension than the local or diocesan; it is seen as a provincial, even a national, filter.
At the same time, there was a knowledge gap evident in the results; across all orders of ministry there was some ignorance of the normative processes of discernment for ministry. While there
was much positive evaluation of the ACPO experience there appeared also to be consensus that recurrent problems include:
- the length of the ACPO event (too short to be valid)
- aspects of the process of the event, particularly around the ‘hot house atmosphere’ and the ways in which negative evaluations are communicated and followed up pastor ally
- inconsistent training for assessors
- the vagueness of some recommendations
- perceptions of hidden and not so hidden agendas on the part of assessors
- ACPO occurs too late in the process of formation
- the current ACPO process and criteria have not really changed significantly since the process was first designed, while models of ministry and leadership styles have evolved considerably
Recommendations
1. ACPO is advisory to bishops. We recommend that ACPO continue as a national process, accountable to the House of Bishops. We recommend that the budget should be set by the Council of General Synod and administered for the House of Bishops through the Primate’s office.
2. There are 4 arenas of discernment: the parish, the diocese, the theological college/training institution, and ACPO. While each arena of discernment will assess a wide range of criteria and gifts, each has an area of particular responsibility. It is the primary responsibility of the parish to assess a candidate in the areas of spirituality, leadership, and Christian lifestyle. It is the primary responsibility of each diocese to assess the particular gifts of the candidate in the context of its own diocesan needs and ministries. It is the primary responsibility of the training institution/theological college to assess competency in academic and professional skills. It is the primary responsibility of ACPO to assess for the wider church on issues related to character, charisms, and call to ordered ministry.
3. ACPO’s primary task is to assess for suitability for postulancy for the priesthood. ACPO can identify areas in which the candidate needs to grow.
4. It is the responsibility of the diocese and training institution/theological college to make decisions about programs of education and formation suitable both for the candidate and for the particular form of ministry for which he/she is preparing.
5. In order to facilitate clear accountability and structure, we recommend that ACPOs be established and held accountable to the House of Bishops through Provincial structures, e.g. the Metropolitan and Provincial House of Bishops. We recommend that each Province have one ACPO coordinating group, consisting of the a bishop, Secretary and lay assessor. We recommend that the bishop be chosen by the Metropolitan, and that the Secretary and the lay assessor be chosen by the Provincial Council. The suggested length of term is three years, renewable once, and we recommend staggered appointments.
6. We recommend the establishment of a national ACPO coordinating group which would include the members of the co-ordinating group from each Province.
7. A pool of assessors needs to be maintained in each Province by the Secretary and the lay assessor, on nominations by the dioceses. The pool needs to be diverse, including individuals representative of and/or sensitive to the varieties of cultures present in the Province, and familiar with the diverse forms of ordered and lay ministry present and evolving within the Province.
8. Training for assessors is essential. General standards for this training need to be set by the national co-ordinating group. Detailed standards need to be developed by the Provincial co-ordinating group (bishop, Secretary, lay assessor). Training should include an exploration of the assumptions assessors are bringing to the task, developing clarity and consensus about the task, the theology of the priesthood as found in the ordinals, cultural sensitivity training, sensitivity to the particular ministries and cultures in the Province, discernment processes and skills, sexual harassment training, and confidentiality.
9. It is the responsibility of the national coordinating group to set standards for background checks, reference checks and psychological testing. These would normally be undertaken by dioceses. It is the responsibility of Provinces to ensure that appropriate information arising from these is communicated to the Secretary before the ACPO event.
10. The entire process needs to be communicated clearly to the candidate at every stage, including the fact that there are no guarantees that approval at any stage will lead to ordination and/or employment. Recommendations from each arena need to be clearly communicated to each of the other arenas, stating what is affirmed, what recommendations for the future are being made, and if the candidate is recommended for postulancy to the priesthood or not.
11. We recommend that, in general, the ACPO contribution occur at an early stage of the overall discernment process, although diverse individual and contextual circumstances may result in individuals attending ACPO at different stages in the process.
F. NATIONAL STANDARDS
The Declaration of Principles of the General Synod lists among the items under the jurisdiction of the General Synod 6(1): basic standards of theological education and the qualifications and training of candidates for the ministry of the Church. For some time this area has not really been addressed. The questionnaires indicated overwhelming support, from all orders of ministry and all areas of the country, for the establishment of some basic national standards for all those to be ordained to the priesthood. The Consultation considered that such basic standards need to be articulated for all, even though they will be lived out in a variety of ways in new and emerging forms of ministry.
Recommendations
1. We recommend that That the “Checklist of Indicators” presently in use by ACPO be revised as attached. This Checklist is to be used by assessors.
2. Core Curriculum
a) We recommend that a basic core curriculum be established for all to be ordained to priesthood.
b) We recommend that a national core curriculum committee be established and that it consist of:
- 3 from traditional divinity schools
- 2 from patterns of training for alternative models of ministry
- 2 lay persons with a good understanding of today’s Church and expertise in teaching and learning
- at least one bishop or executive officer of a diocese responsible for postulants
c) We recommend that appointments be made by the Council of General Synod on the recommendation of the Faith Worship and Ministry Committee.
d) We recommend that the areas of concern for the committee include, among other matters:
- the identification of a core curriculum for all to be ordained to the priesthood
- modes of delivery: residency/non-residency
- modes of evaluations and examination
- consideration of whether there is a role in our context for General Ordination Examinations
- consideration of whether there is a role for basic competency evaluation before a candidate begins their theological education
e) We recommend that the committee consult with the House of Bishops and submit its recommendations to the Council of General Synod through the Faith Worship and Ministry Committee,
Further proposals for work for the curriculum committee:
- recommendations for content (including critical legal/financial understandings)
- alternative strategies for curriculum delivery
- curriculum design options tied to learner needs/context of ministry
- formation: development of alternatives to ensure learnings that traditionally have emerged from living in community
- leadership competencies in fostering baptismal ministry
- further understandings regarding partnerships in ongoing professional and vocational growth
- evaluation of competencies at different stages
G. ONGOING PROFESSIONAL AND VOCATIONAL GROWTH
The need for continuing education for clergy and bishops was a frequently voiced concern in questionnaires from all sectors. The Consultation acknowledged this concern and the following assumptions:
- fostering a community of inquiry ensures growth and understanding
- integration of knowledge with practice maximizes the benefits of professional and vocational growth
- we are all lifelong learners/teachers
- professional and vocational growth requires intentional time set aside for it
As an extension of these assumptions the Consultation concluded that ongoing professional and vocational growth is beneficial, an obligation and can take many forms including: retreats, being in a mentoring relationship, academic course work, single topic in-service, reading/study days, electronic distance learning, collegial study groups, etc. The Consultation also noted that although
we leam best when we have choice in content and format, they recognizing that dioceses may from time to time identify ‘obligatory’ sessions (such as insurance, freedom of information, protection of privacy, harassment or abuse courses). As a conclusion, the Consultation strongly supported the statement that diocesan leadership best supports professional and vocational growth by resourcing it.
The questionnaires identified content ideas for ongoing professional and vocational growth for clergy as including: lay leadership empowerment strategies, conflict resolution, family systems theory, servant leadership, self-management/self-awareness, business management, social justice issues, brain theory, cultural diversity/intercultural relations, networking, interpretation of Scripture, skills of spiritual direction, etc.
The questionnaires identified content ideas for ongoing professional and vocational growth for bishops as including: conflict resolution, human resources assessment strategies, time management creating and articulating vision, media skills, financial management/knowledge of legal issues, strategies for fostering non-hierarchical decision-making, delegation, fostering spirituality, etc.
It is from these concerns and ideas that the Consultation makes the following recommendations.
Recommendations
1. With the knowledge that intentionally addressing professional and vocational growth leads to enhanced capacity in carrying out the work of the Church, we recommend that all clergy and bishops design, carry out and evaluate an annual individual professional and vocational growth plan. Ideally this work will be done collaboratively with their supervisor/metropolitan/bishop, or his/her designate, in a spirit of mutual inquiry and support
2. diocesan leadership will publicly articulate
- importance of and benefits accruing from professional and vocational growth
- professional and vocational growth as part of ‘the work’ of the clergy
3. diocesan leadership will assist in resourcing professional and vocational growth
4. In the area of professional and vocational growth, dioceses and theological colleges will work in stronger partnership.
5. Recommendations from the Mutual Ministry Review report (Committee on Ministry, General Synod 1995) be revisited and form part of the development of annual evaluation strategies for clergy and their parishes, to be implemented by 2001.
Things yet to be done:
1. Identify steps in the development of individual professional and vocational growth plans.
2. Develop, and make available, strategies to foster a community of inquiry, an atmosphere that values professional and vocational growth.
3. A group be named to formulate evaluation/assessment plans for clergy and their parishes.
Recommendation
We recommend that, in the spirit of the Covenant, the next stage in the process will include consultation with the Anglican Council of Indigenous People as to how the issues and proposals raised in this report can be addressed appropriately in aboriginal contexts.
