Doorways to the Sacred by Phil Potter & Ian Mosby (eds) Reviewed

Doorways to the Sacred: Developing Sacramentality in Fresh Expressions of Church edited by Phil Potter and Ian Mobsby is the latest book in the Ancient Faith, Future Mission series. As with other books in this series it is predominantly Anglican in it’s outlook, whilst trying to be an ecumenical book and is made up from contributors based in the UK and USA. These include people like Graham Cray, Lucy Moore, Sue Wallace and John and Olive Drane who many will be familiar with.

The book looks at various sacraments: baptism, confirmation, the Eucharist, healing and confession raising questions relevant to their use in missional communities. The book appears, to the outside reader, to have two aims. Firstly, to argue the importance of the sacraments and look at how they might appear in missional communities and Fresh Expressions. Secondly, this book appears to be seeking to give a reasoned argument as to why some of the “laws” or “rules” around the sacraments that the church has need to be re-examined to give more room for them to be contextually appropriate. The book shows how the rules around who should and shouldn’t be taking communion, for example, are already being broken with regard to everybody – baptised or not – being able to come to the table in many situations and words being used which are more contextually appropriate than some of the official liturgies. In her chapter on communion and Messy Church Lucy Moore talks of now being at a point of entering negotiation with the Liturgical Commission.

The book is also interesting for those of us who have been following the literature for many years by showing where some of the people and missional communities themselves have moved onto as time has progressed. It outlines how some have taken the journey from “post-evangelical” to Anglican vocation on to parish priest seeking to use what they have learnt in their missional communities in deprived parishes. Ian Mobsby is interesting in that he has moved on from Moot and in his current appointment is becoming a mixed economy parish containing both “traditional” community and “fresh expression”. Similarly in the USA Karen Ward has moved from a “hipster, arty community” in Seattle to seeking to develop a new community in a poor parish in Oregon. It has Reagan Humber, who is one of the priests at the House of Saints and Sinners in Colorado talking about their recent move of building as well as about the open policy they have, which readers of Nadia Boltz-Weber’s books will be familiar with.

Cray starts by talking about how sacraments are useful in our contemporary world but they have to be something which take us beyond our current yearning for individual experience. This is something which is echoed by other authors, but as John Drane points out it can be that individual experience within a corporate ritual which enables somebody to have a moment with God where they become oblivious of everything and everybody else. Sue Wallace uses the example of the Eucharist being the Tardis which enables us to go back to the foot of the cross – which I think is a good example for showing how sacraments can and should be both communal and individual experiences both at the same time.

With regard to who should take the sacraments and whether they should be truly open to all this is explored in the book. As one might expect the overwhelming response is they should be. However, there are some useful points made about why boundaries or careful handling may be needed. Ian Mosby talks of the value of confirmation as a sacrament but how we need to ensure that it is done of a young person’s own free will and certainly not just to help said young person get into the religious school of their choice. As somebody who made my own daughter argue her case for “adult baptism” before I would give permission – wanting to ensure that it was done from a point of belief not “fitting in” I echo what he is saying. 

Jonathon Clark has an interesting chapter where he looks at how baptism can be open but it needs to be seen as a commitment to a community rather than an individualistic act.

The book is split into five main sections: Sacraments in Context and Culture, Sacraments in Formation and Worship, Sacraments in Initiation, Sacraments in Eucharist and Holy Communion and Sacraments of Healing, Confession and Reconciliation. However, as one might expect with this type of book Eucharist and Holy Communion does tend to dominate.

The most interesting section of the book for me was the final one on healing, confession and reconciliation. With my low church background I had never thought of confession as a sacrament. Yet, it is an important one as Bryony Davis who mixes prison chaplaincy with leadership of a missional community in Surrey (not linked to the prison context) explains within her chapter.

I think that this section is important because whilst other chapters allude to working with survivors this section directly relates to it, (amongst other groups). There is a huge work to be undertaken with regard to this area and it is something that I believe churches are only just beginning to get their heads around. Missional communities by their nature of working “on the margins” to some extent are useful sources of wisdom on this work. Yet, as Julie Leger Dunstan makes clear there is a difference between what is occurring in these contexts and counselling. She highlights the place of spiritual directors in being able to hear confession, but not being counsellors (as they are very clear they are not there to be).

The one real nod to UK ecumenicalism, apart from some of the comments in Lucy Moore’s chapter comes in a moving chapter from Simon Sutcliffe who talks of reconciliation rather than confession. He argues that this sacrament is deep in Methodist DNA if one looks back at the class meeting structure, yet he says as Methodists we only tend to concentrate on communion and baptism as the sacraments.

So is this book worth a read? I would say yes if you want to think through what sacraments are in a way which is non-threatening. I say this as somebody who values ritual but finds the rules of the church with regard to who can and can’t do things related to sacramentality and how they have to be done “properly” difficult to get my head around. This book speaks into my experience and the times I have found the eucharist most special being ok. These experiences came in festival fields where nobody knew who was what and my CP blessing / wedding when we had an open communion table in Bletchley Park. Excluded from the church building in that situation due to what our birth certificates said about gender we were able to have a table in space where all were truly welcome in what was effectively a pop up church where the ball room became church for that hour.

If you are somebody who is hung up on “proper polity” you might find this a difficult read, but that’s good too because we need to find ways forward. We need to find ways where the traditional is fully respected but also all are open to receive the invitation to wholeness God which the sacraments offer.

Pioneer Spirituality edited by Jonny Baker and Cathy Ross reviewed

Put this up on my review blog earlier. Realised that it may be interesting to readers of this blog too. Pioneering Spirituality: Resources for reflection and practice edited by Cathy Ross and Jonny Baker, published by Canterbury Press, is the latest work from the CMS stable.

Whilst distinctly different from its predecessor , which I reviewed last year -The Pioneer Gift ,it still has the familiar format of having a range of chapters from practitioners in a range of contexts. The work that Baker and Ross do involves seeking to facilitate the hearing of voices which might not otherwise be heard. This has primarily involved seeking to ensure that it is those who would describe themselves as pioneers whose stories and theological reflections are heard.

The scope of contributors to this book seems wider than in previous texts of this kind. It seems that going beyond the traditionally recognised type of fresh expressions and pioneering projects they are engaging more widely with different types of pioneering. This includes hearing the voices of Harvey Kwiyani who is one of a group of Malawian pastors living and working in Nottingham and Berdine Van Den Toren-Lekkerkerker and Benno Van Den Toren who are originally from the Netherlands but have worked in various parts of the world. The former discusses African Spirituality in Western Contexts and the latter From Missionary Incarnate to Incarnational Guest: A Critical Reflection on Incarnation as a Model for Missionary Presence. There is also a chapter by anti-FGM activist Ann-Marie Wilson, who started 28 Too Many, on An Active Spirituality for Mission.

That said there are the familiar type of Pioneers in here too such as Gavin Mart of Engedi Arts who is a Methodist Venture FX Pioneer. Whilst Ross and Baker are careful not to speak with the voices of academics, rather presenting their introductory chapter in a more conversational form the academic voice is here too. Not only via Ross (and to a lesser extent Baker) but also through Stephen Bevans of Catholic Theological Union in Chicago. Bevans chapter Dancing with the Missionary God: Towards a Mission Spirituality seeks to identify six constant features of spirituality which provide a template for those engaged in pioneer mission.

The Bevans chapter is one which seeks to invite the practitioner to reflect on their own spirituality and seek to identify what both unpins it but also what sustains it. This concept of ensuring the pioneers own spirituality is sustained and the sharing of ideas and practices to help with this is the focus of the first part of the book. The most powerful chapters on this topic I believe are Kate Pearson’s on Angela of Foligno as a Model for Pioneer Minstry and Beth Honey’s Pioneers as Pilgrims. Both of these chapters were particularly useful to me personally as I seek to identify how to develop my own spirituality having moved into a lay university chaplaincy role – a role that in her chapter Pearson who is a chaplain at a different university describes as having “been a space for pioneers for a long time.” (p80)

Other chapters particularly in the second half of the book talk more about practice and how to help others develop their spirituality. Johnny Sertin’s chapter on Getting Dirty talked about doing this within a Church of England Parish Context whilst Tina Hodgett talked about it in relation to a group for young mums in her chapter on Doors in the Air: Baby Spirituality. These were interesting chapters telling the stories of what they were doing in a way which readers of the Ancient Faith, Future Mission series will be familiar.

Overall though this is more of a book to help pioneers themselves reflect rather than a book for those outside the system. It is a text to help understanding between different groups and to facilitate a conversation as illustrated by Kim Hartshorne’s We Are One Body Because We all Share in One Bread: Pioneering and the Eucharist. This chapter was focused on explaining to those from lower church backgrounds particularly why the Eucharist is so important to many practitioners from an Anglican tradition. This chapter articulated clearly why the rules matter to some people and why in finding new ways of doing things respect needs to be given to existing etiquettes. Again as somebody who doesn’t at times understand the need for the rules and restraints this was something I found particularly useful.

Overall this is a book which I would highly recommend to those who are seriously following developments in this area of pioneer ministry and mission because it highlights how maturing is now occurring. There is also more space being given to voices of those who have come from elsewhere to the UK which is good. I would also recommend it to practitioners who wish to reflect on their own practice and rootedness. Would I recommend it beyond that readership? I am not sure. Whilst it is a very good book and very readable and far less of a text book than some recent books I have read in this area it is still I believe quite specialist reading. It is clearly seeking to support the growing band of practitioners whilst developing some important conversations. It is a book of sharing ideas and also asking important questions of pioneers themselves.

AE & Outcome prompted reflection

Yesterday I attended the Accepting Evangelicals (AE) AGM and ten year celebration in London where Vicky Beeching and Steve Chalke were speaking. The AE account of this event is available on line at their website and includes access to a recording of Steve's talk which was outstanding. This morning I read the Outcome post reflecting on the findings of their survey which came out of their co-ordinating committee meeting yesterday and which invites further discussion and debate as they finalise their strategy.

 What follows is informed by the former but is in many ways a response to the latter, drawing in part on a recent Fresh Expressions article by practical theologian Michael Moynagh exploring on how the mixed economy of church develops. It acts as a solidification of some thoughts I have been having in recent months as I have been observing what has been happening within the English context which may be the basis for some serious writing in the future. I make no apology for this being somewhat more lengthy than an average blog post. I will use sub-heading to help the reader decide what they wish to skip if necessary. I also make note I am paraphrasing a large body of work within this post but cannot reference every point in this type of post....I hope at no point I fall into plagiarism.

The wider changing context

The church in both local and nation sense is evolutionary and organic, even at times when institutions make it seem like it is static. As it evolves the central heart of having a good news to share remains the same but the way in which that good news is shared changes over time. The core texts found in the bible also remains the same on one level. However, the words used within that text and the ways we interpret it change over time as the wider society and its use of language develops. Each evolutionary cycle or paradigm shift (depending upon ones view) also adds something to a central body of tradition which develops along with the church. The experiences of those within the church on one hand remain the same, there are some things which I believe can be found in any society at any period in time. However, the way in which those emotions and actions are expressed tend to differ according to the specific context one is within. Thus, experience is contextual, particularly as changes within the church are often linked to wider socio-economic and political changes.

In the last 45 years we have seen an evolutionary cycle or paradigm shift occurring in wider society which has impacted the church and over the last decade the speed at which change has been occurring has increased due to our move into a digital age. As numerous theologians and social commentators have made clear that in Western Europe, Australasia and to a lesser extent North America has led to an increase in secularisation and a change in the way in which we do church, particularly in light of a reducing number of children and young people in church. We have moved into a mixed economy which Moynagh and others have been at the forefront of analysing and explaining.

This evolution in the church occurs on both a structural and a individual level and going back to classic Functionalist theory what often accompanies it times of rapid change as we are currently in is a sense of anomie, a loss of knowing what the norms and values are or a feeling of isolation. This can be linked to feelings of dissonance when what you "know" and what you "experience" don't match up. This is currently what many within the church are facing with regard to sexuality and gender identity issues as well as wider issues of theology.

Having listened to some of what he said yesterday at a earlier Two:23 meeting as well as yesterday I believe this is at the root of the experience of many people like Steve Chalke, who discussed within his AE talk how his attitudes have changed over a period of the last fifteen years or so.

The changing LGBT Christian Context

Over this current period of change part of the evolution within the church has included changes of thinking over the issue of sexuality and a growing understanding that this one area where norms and values in wider society are changing and that it is an area the church needs to address.

There have been several waves of groups working for the rights of and/or providing pastoral support for LGBTQI Christians emerging during this current evolutionary cycle. In the mid/late 1970's the group now known as Lesbian and Gay Christian Movement emerged as did the EvangelicalFellowship for Lesbian and Gay Christians. Whilst the latter seems to have been working more on providing safe networking opportunities and providing some level of support the former was involved more in working for structural change in the church and providing safe spaces for Christians to meet together in fellowship type groups. One of the fellowship type groups which developed out of LGCM was YLGCM for young lesbian and gay Christians. It was out of this stage of the movement many of the denominational groups seemed to have emerged.

It is also worth noting at this point that there was a binary focus within these groups which is reflected in their names and which have in some cases been the reason for embedded attitudes and language continuing until very recently.

From roughly the early 1990's up to the early millennium there was a shift going on in the evangelical wing of the church which saw the rise of  post-evangelicalism (see the work of Dave Tomlinson and others) and the emerging church movement and the beginning of a  challenging of the apparent consensus within the evangelical church on a range of issues including sexuality. It is apparent that at this point there were a number of people who left evangelical backgrounds and became part of mainstream denominations/ churches. It was at this point in history which Courage led by Jeremy Marks who is now one of the patrons of AE moved from being an ex-gay ministry to being an affirming ministry. It was also the time in which AE was founded by Benny Hazlehurst. As Hazlehurst says at this point whilst people were challenging the consensus thinking almost all were unwilling to do this publicly. At this point I believe Greenbelt also starts to become increasingly significant in providing a networking/ teaching space for the LGBT Christian community. Some local groups also emerged at this point.

Over the couple of years there has been another shift occurring which in part represents a handing over of power from one generation to another and also comes from the experiences of those people who left the evangelical churches in the previous wave but in many ways never gave up on evangelicalism. What has happened in this current wave reflects the type of mixed economy which Michael Moynagh refers to the church having moved into in his article. In this wave there has also been a change occurring within the movements which come out of the two earlier waves. It is this current wave which I want to reflect on now, having shown how the three waves have developed.

The Current Situation

Whilst in his article Moynagh refers to the way in which the mixed economy develops in a range of ways relating to Fresh Expressions I believe he provides a useful model to show what has been happening within the LGBTQI faith community.

Moynagh says one way the mixed economy develops is through a blended church experience where some people will develop commitment to more than one church community. This, I would argue, is what some LGBTQI people have done and is one of the ways in which MCC has grown from the anecdotal evidence I have heard over the years.

The second aspect I want to pick up on from his article is church at large and I want to argue this has been a key aspect of what has been happening. As I say from the second wave onwards Greenbelt has provided a focal meeting point for many people and over the years residential weekends and retreats have been important for first wave groups. What has been happening more in recent times is the rise of specific meetings to which "lost generation" LGBT Christians have been travelling for worship as well as discussing LGBT issues. Two:23 is a specific example of this model and is something which has succeeded in attracting a mix of dechurched and churched evangelical Christians.

On line groups such as GCN and GCE and special interest forums on sites such as Ship of Fools have also had a specific role in the development of these types of relationship. There is one set of online relationships which have in many ways developed out of the second wave discussed and relate to Christians now in their late twenties to mid forties. Through the type of off line opportunities referred to in the previous paragraph and more leisure based gatherings relationships and networks have developed which are now seeing new leaders emerge.

The online element has also facilitated the rise of a new group of younger LGBTQI Christians specifically through the launch of DiverseChurch which is focusing on providing support for 18-30 year old evangelicals. Again this is taking on the type of model discussed previously which involves a mix of online and offline interaction.

The result of this for LGBTQI Christians is that denominational identity has become less important in some ways. Besides the fact that some have moved almost as refugees into denominations which are not their own there is also more ecumenical mixing and fellowship occurring. Therefore, it becomes problematic when denominational LGBTQI groups are not part of wider networks and when groups such as AE concentrate on building links with a narrow band of denominations. Methodism, for example, does contain an evangelical wing and we need to build links with them, rather than falling into old flawed understandings about who is liberal and who is not. (Moving away from these categories is something Chalke referred to in his talk).

The Outcome post asks about how to get in touch with the under 30's who are largely unrepresented in their survey. I would suggest that this can be done in two ways. Firstly, by connecting with those involved in denominational youth participation strategy and asking for their input and ideas. It may be the survey is the wrong way to engage with this group and what might be better is to hold a listening exercise at 3 Generate and/ or ECG for example. The second is by networking with groups such as Diverse Church who are working explicitly with this age group of LGBTQI young people and may include Methodists amongst their numbers.

 There is another element to the current wave which is important to note and that is there are a number of big names in the Christian sub-culture who are willing to associate themselves with the LGBTQI Christian cause. This has included those who have taken what Warner in his writing describes as a more entrepreneurial approach to church have broken their silence on the LGBTQI issue and become allies. Steve Chalke is probably the foremost amongst them. The place of straight allies is very important and I think we need to utilise them all we can whilst not falling into the trap of having straight cis people talking on our behalf. 

There have also been some significant coming outs by some very media savvy evangelicals, not least Vicky Beeching's. What this all seems to be resulting in is a long overdue more professional approach being taken by these organisations who have for many years been working on a shoestring and a handful of dedicated volunteers.

A note of warning here which I pick up on from yesterdays AE event and the moving interview with Vicky in particular. Coming out is not an easy process, particularly if you have aspects of your career or housing which could be effected. For many it has loss as well as relief associated with it. The support and pastoral care element of these groups or if they don't provide that themselves the signposting aspect is very important and must be a clear part of any strategy.

There is also the element of those who are LGBTQI and in authority not wanting to be labelled as being gay and so having the rest of their identity marginalised as a result. I think this is an important issue to wrestle with. We need to ensure that people don't become seen just via this element of their personality and we don't put pressure on them to be out or publically out if that is not right for them. We need to ensure that people have the option of being private or public members (as AE do) and that we respect the level of involvement they wish to have. Referring to the "glass ceiling" comments in the Outcome report this is what I think we need to address...we need to make people feel comfortable that in being members of Outcome the organisation will not seek to put them in difficult or compromising positions rather that we will seek to treat and support them as we would any other member with respect.

This professionalism I spoke of also seems to be coming from the fact institutionally the LGBTQI groups are now being taken seriously as voices who need to be heard within current discussions and we are at a point where we know we have to be working for change on an equal basis as those who are working against it. What I am pleased to note is that amateur doesn't seem good enough anymore, strategy, fundraising and growing membership are being put forward as important issues to wrestle with. This quality appears to be extending to the new groups which have been emerging over the past year or so.

This latter point is important, as I see it, because the current wave appears to have a edge to it focused on real discipleship building and being more missional which does require real resourcing. The current wave is not interested in licking wounds rather they are focused on building God's kingdom which will happen to include LGBTQI people. There is a real understanding that the exclusion of LGBTQI people has been one factor contributing to secularisation. An aspect Chalke picked up excellently in his talk.

A final aspect I want to bring out is that intersectionality is being taken seriously and the previous binary where the focus on lesbians and gays at the exclusion of others in the LGBTQI spectrum seems to be disappearing. Trans issues, for example, are being taken on board by these groups although as the language at the beginning of the Outcome article shows there is still some learning / refocusing required.

So where do we go from here?

As I see it the next two years are going to be a critical time and that is widely acknowledge by all. We need to all be working together to ensure that true and full inclusion occurs.

With regard to the Methodist situation which Outcome are addressing I believe that means working towards a situation where there are no spaces in Methodist churches which are unsafe for people to come out as LGBTQI in and no spaces where they will find they are not affirmed (and so working towards our current CPD being worked out in practice). This will mean having a specific goal of seeking to monitor practice and being able to call for accountability where the practice is not meeting what Conference has agreed. It also means being ready to support allies.

The building of alliances needs to continue so part of the focus of future strategy I would argue should be on building a coherent and well networked movement. This movement needs to continue to be based on sharing worship and fellowship as much as it does campaigning. As I see it the Spirit appears to be moving because what is happening in many of these movements also includes discipleship building and a focus on getting back to the bible. The need for good theology which Chalke refers to in his talk is not just to enable us to discuss with others but also because there is a need for us to grow as disciples of Christ.  

I would also say we need to work towards situations where ministers are able to treat marriages between people of the same sex exactly as they do ones including people who have been divorced, as a matter of conscience. We need to work to get inclusive liturgy which can be used by all.

In terms of these and other strategic goals the building of wider alliances with allies in our denominations and beyond both in religious organisations and secular ones such as Stonewall is also important. As the new AE strap line says we are "better with everyone".

The Pioneer Gift - A Review

The Pioneer Gift: Explorations in Mission edited by Jonny Baker and Cathy Ross has clearly been written, to some extent, as a text book for the CMS Pioneer Mission Leadership Training Programme and other courses around the country which are looking at pioneering. It reads as a set of chapters intended as the basis of pre-reading for seminar discussions and the majority of contributors are people who lecture or are/ have been students on the CMS programme. However, that should not put off those who don't need a text book but do want to reflect more deeply on the theology of pioneer ministry. This is an important and somewhat innovative resource.

I say the book is innovative because books on pioneering in the UK have tended to take three forms. The first category is the book which has sought to map how and why pioneer movements have emerged. Gibbs and Bolger's Emerging Churches is a sociological study which is perhaps the best example of this type of study. It uses qualitative interview data and contains a range of in depth interviews with key players in these types of movements. The second type of text has been a variation on the first and has been more reflexive and less objective in the way in which it has looked at the reasons why a more contextual approach was needed. Exiles: Living Missionally in a Post-Christian Culture by Michael Frost is a good example of this. The third type of book has sought to mix theology, (normally coming from institutional gate keepers or "permission givers") with reflections on specific projects, coming from pioneers who have normally been ordained. This book differs in format because whilst it is written by practitioners, (and even the academics involved are practioners on one level or another), it is more theological in its approach. There is far less descriptive material than in the previous types of text mentioned and much more theology. It is also much more ecumenical than many of the other texts on the subject have been.

The book begins with Jonny Baker's introduction exploring what The Pioneer Gift is. Within this he starts by discussing the theme of "the gift of not fitting in", which you may have heard him speak on at Greenbelt and elsewhere. He then discusses how CMS fits into the pioneer movement and what the benefits of pioneering are as well as some of the challenges faced.

Lecturer Cathy Ross discusses the theme of missiology before discussing theological homelessness and its link with dissent. The style of this chapter underlines her familiarity with writing for this type of text, yet it is not so academic it feels out of place. It is within this chapter we first get the feel for how liberation theology and feminist theologies have influenced the pioneers.

Scottish theologian Doug Gay, who will also be familiar to Greenbelt audiences, has a reflexive style similar to Frost. His chapter is perhaps the most descriptive within the book. Within it he raises and important aspect which I feel helps make this book such a useful resource, this is the interplay and complexity of relationships between the institutional church and pioneers. Too often there has been a binary approach taken which has seen a mixed economy as being inherited church verses fresh expressions. This text has several points which illustrate the way in which the relationship is far more messy, involving over lap and grey areas. The issue of permission giving is discussed in a much more objective and at times negative way than in many of the books so far published on this topic, which have tended to have had direct input from the permission givers, (normally Church of England bishops).

Anna Ruddick's chapter on the subject of transformation is interesting. It examines both language and praxis, focusing on the Eden Network which has grown out of the Message Trust in Manchester. Within this chapter she makes use of some interesting qualitative research to illustrate the transformation which takes place and the way in which significance is created. I found this one of the most interesting chapters within the book.

Karlie Allaway is a student on the course and a Roman Catholic who has come to that denomination via a range of evangelical Protestant groups. Her chapter, perhaps more than any other, moves away from the traditional discourse which has tended to link sacramentality in these groups primarily with new monastic movements or see pioneering as beyond traditional institutional settings. Rather what Allaway does is examine the possibilities for community which being rooted in an existing institutional setting gives. As somebody who has struggled getting my head around what others see as the gift of sacramentality I was grateful for this chapter. It helped me understand how others have experienced freedom and healing through the Eucharist. There is also some beautiful poetry and liturgy in this chapter.

Jim Barker who works for CMS, but has a background in the NGO sector writes on communities of practice and how learning occurs within them. The diagrams and language within this chapter perhaps make it the most academic. However, this does not mean it is inaccessible. It is a thoughtful and interesting chapter which raises important questions. As with many of the latter chapters of this book it includes the findings of small scale research. Due to the subject matter and overall size of the population the small sample isn't a problem with this chapter although I would suggest in other chapters the sample size is too small to make them definitive.

Beth Keith, focuses on Jeremiah and the idea of pulling down and building up. Her use of the categories of modal pioneers (based in fresh expressions within existing church structures) and sodal pioneers (those working outside existing church structures) was interesting and useful.

Gerald A. Arbuckle is an anthropologist now working in a research ministry in Australia. He wrote a really interesting chapter on the place of myth in narrative. Within this chapter there is an interesting discussion of Vatican-II and the current papacy of Pope Francis and the changes he is making. Arbuckle makes the point that both cultures and structures need to change if conservatism is not to re-emerge and become a powerful force once more.   

Simon Sutcliffe is a Methodist Venture FX pioneer. His chapter discusses the nature and importance of contextual theology and role of the pioneer in this. What I find interesting is that nowhere within his chapter does Sutcliffe link contextual theology to the more established discipline of practical or applied theology which contextual theology grows out of.

Andrea Campanale has produced a very important chapter which needs to be taken seriously and developed. In her discussion of shame and the implications for missional communities she draws heavily on Alan Mann's work but develops it to ask important questions relevant not only to pioneering and fresh expressions but also to more traditional forms of church. This theme is further developed in Emma Nash's chapter on redefining sin. Both chapters deal with shame and guilt and the consequences of certain understandings of language used within the church and beyond.

I think that these chapters have important issues to raise for those working with LGBT people and those groups which are in there own way pioneering but which may not be described as fresh expressions. This is an area which I would like to explore further and I was grateful for the mini literature reviews at the beginning of each of their chapters.

Kim Hartshorne's chapter on the Upper Room is again a more descriptive chapter. However, it rounds off the book well by looking at inclusion and vulnerability as well as liturgy. Hartshorne draws heavily on Brueggemann, as others do and it is clear he has been one of the influential theorists discussed on their course along with David Bosch. The writings by the students, particularly, therefore reflect their ideas.

Overall as I say a useful and interesting book which I would highly recommend to anybody who seriously wants to engage with the theology emerging from and underpinning the pioneer movement. I would also recommend to those who wish to be challenged to reflect theologically on their own context as this is an easy to read book which raises important issues which go beyond pioneer communities.

The Pioneer Gift Explorations in Mission, Edited by Jonny Baker and Cathy Ross, ISBN 978-1-84825-651-4

A New Monastic Handbook by Ian Mobsby and Mark Berry - Reviewed

A New Monastic Handbook From Vision to Practice by Ian Mobsby and Mark Berry has been out a few months now. This book has been a collaboration project that I've heard mention on and off for a few years now in odd public spaces including virtual ones. If I were being cynical I might suggest this and The Pioneer Gift edited by Cathy Ross and Jonny Baker (which I also picked up at Greenbelt is next on my list to read and review) have both come out now because the CMS Pioneer Mission Leadership Training needs some good text books to recommend, and the people have involved have realised they are the best people to write them, (Berry, Baker, Ross are all teach on the course). Even if it is a cynical view it raises an important point pioneer ministry and new monasticism are now being taken much more seriously within theological education courses, and not just within the CMS course - which has been the leader in pioneer training. That means quality text books are required and these are the best people to be writing the texts because they have been the key practitioners who have built the movement.

The book gives a good outline of what new monasticism is and using a lot of their own experience. Mobsby leads the Moot community and has also contributed to a range of books on similar subjects including a couple in the Ancient Faith Future Mission series; Fresh Expressions of Church and theKingdom of God, (which I reviewed on my old blog) and Fresh Expressions in theSacramental Tradition. Berry has led safespace in Telford in addition to contributing to the CMS course. The book also uses examples from other established new monastic groups including the Northumbria Community and 24-7Boiler Rooms amongst others to reflect upon. Thus, examples from beyond the Anglican tradition are included which is positive.

One really positive aspect of this book compared to the Ancient Faith Future Mission series is that rather than being an edited edition with a series of chapters by practioners describing and reflecting on their own experiences is this has a coherent thread which goes all the way through. This allows the book to build over time and ebb and flow between examples and deeper theological reflection. There are three main sections: Roots and Shoots, Intentionally Prayerful and Spiritual and Focused on Mission.

From the introduction onwards this book in Roots and Shoots it is careful not to fall into romanticism rather the authors emphasise the struggle and hard work which is involved in these movements not just for leaders but also for those who join them who enter a world with values which are largely counter cultural.

Whilst this book provides interesting and useful reading for those of us who are not pioneers it is essentially a guide for those who are engaging with building these types of community. Whilst not a "build your own" manual because pioneer mission and new monastic movements don't operate like that it does provide some underlying principles which are central to all movements of this type before moving on to giving a wider range of examples of such groups.

The nature of the book and of the groups the authors are involved in mean the role of these groups in developing mission which engages with the unchurched and dechurched is rightly emphasised. The discussions around formation and discipleship are framed in this context. Yet, new monasticism has also had a role in developing the spirituality of the churched too either directly through dispersed communities like the Northumbria Community or indirectly through contact with new monasticism on line or at conferences events or through it's general influence which has started to seep beyond these communities into the wider church as aspects of practice are shared. This could perhaps be further explored.

After reading this book I looked back at a post on my old blog I put up after attending a new monasticism conference in Coventry in 2008. Reflecting on this six years later some of my initial criticisms stand, particularly the emphasis on the voices of men in discussions of this topic. Yet following my reading of the Church Growth Study data on Fresh Expressions I know this is simply because many of those involved in leading this type of Fresh Expression in the UK are men.

Some criticisms no longer stand. The language is more naturally inclusive and less cringe worthy. Having read the explanation at the end of the Mobsby and Berry book on Recognised and Acknowledged communities and listened to somebody who is linked to a local new monastic community talk I also now understand the reason the emphasis on celibacy remains important.

There are other criticisms I have with this book which I didn't have then which do worry me now. The key one is back in 2008 there appeared to be a wider denominational spread of influence when looking at this topic. Because of the influence of Anglicanism on the Fresh Expressions movement I do worry that this may be something else where the Anglican voice comes to dominate, particularly since the Archbishop of Canterbury has this week announced the formation of a community at Lambeth Palace for a small group of 20-35 year olds. That said I do understand a key strength of this book was that it was rooted in Mobsby and Berry's own experience and that experience is Anglican. They did move beyond Anglicanism in some of the examples given.

Would I recommend this book? Yes, it provides a deceptively easy read which actually makes you think hard about a range of things within and more importantly beyond you.

A New Monastic Handbook From Vision to Practice by Ian Mobsby and Mark Berry, published by Canterbury Press, ISBN 978-1-84825-458-9