1
HANDBOOK FOR CURATES AND
TRAINING INCUMBENTS (PT 2):
Learning and Assessment in Curacy
2019 – 2020
Training Officer (responsible for IME Phase 2 and CMD)
Revd Tim Evans Mob: 0755 337 1165
Office: 0161 828 1452 [email protected]
June 2019
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Contents
Introduction - on the road to Emmaus 3
The content and structure of IME 2 4
Intentional Learning Groups: Introduction 6
Intentional Learning Groups: Roles and Responsibilities 8
Intentional Learning Groups: Making a Presentation 8
Intentional Learning Group Session Outlines 11
Reflective Practice and Theological Reflection 25
Reflective Journal and pro forma 27
Supervision and supervision record pro forma 30
Formation and assessment 34
Ministry File and Curacy File 36
Appendix 1: National Formational Criteria for Curates 37
Appendix 2: ILG Case Study Feedback pro forma 45
Appendix 3: End of year ILG Tutor’s report pro forma 47
Appendix 4: Sermon Feedback and Review pro forma 49
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Introduction: On the Road to Emmaus
Ordained Ministry
With all God's people, they are to tell the story of God's love. They are to baptize new
disciples in the name of the Father, and of the Son, and of the Holy Spirit, and to walk
with them in the way of Christ, nurturing them in the faith. They are to unfold the
Scriptures, to preach the word in season and out of season, and to declare the mighty
acts of God. They are to preside at the Lord's table and lead his people in worship,
offering with them a spiritual sacrifice of praise and thanksgiving.
The Ordination of Priests, Common Worship
The disciples’ encounter with the risen Jesus on the road to Emmaus (Luke 24:13-35) is
a story about God’s love: God’s love embodied in the birth, death and resurrection of
Jesus the Son of God; God’s love revealed in Jesus’ opening of the disciples’ eyes and the
burning of the disciples’ hearts within them; God’s love made known to each generation
in the bread which Jesus broke and shared with the disciples at supper that evening, just
as he had done the night before he died.
It is this story of God’s love that ordained ministers are called to be, do and know, in
order that those to whom and with whom they minister may be, do and know, it too. But,
because the story of God’s love can only be told and handed on through an encounter
with the risen Jesus, ordained ministers can only tell and hand it on through offering their
lives as a ‘spiritual sacrifice of praise and thanksgiving’; they can only tell and hand it on
through meeting with, and being sustained by, the risen Jesus in private prayer and
public worship as they minister in his name to those who are also journeying along the
road to Emmaus.
The road to Emmaus, the road that ordained ministers are called to walk in ‘praise and
thanksgiving’ amongst the people of their generation, is a road that is rough and smooth,
high and low, twisted and straight; it is a road of distances small and great, with
junctions and forks in unexpected places; it is a road of encounters, chosen and un-
chosen, ordinary and extra-ordinary; and it is a road weathered by the joy and pain of
life itself, the joy and pain which ordained ministers carry for themselves and for those to
whom and with whom they minister
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The road to Emmaus takes in a funeral, a school assembly, a community meeting, a
homeless person on the vicarage doorstep, a hospital visit, a church council meeting,
next Sunday’s sermon, and much more, in a ceaseless day. Because the road to Emmaus
travels via unexpected places, and takes in encounters with unexpected people, it is one
for which travellers, those telling and handing on the story of God’s love through
ordained ministry, need to develop reflective skills which enable them to navigate new
situations and encounters effectively rather than merely seeking to read a map which
was drawn up during pre- and post-ordination training.
Moreover, the road to Emmaus requires ordained ministers to combine the telling and
handing on of a love story with professionalism because, as Campbell rightly points out in
his book Rediscovering Pastoral Care (1981, p.26), ‘anyone who has entered into the
darkness of another’s pain, loss or bewilderment and who has done so without the
defences of a detached professionalism will know the feeling of wanting to escape, or
wishing that they had not become involved. Caring is costly’. Therefore in order that
ordained ministers can be, know and live the story of God’s love they need to be formed
as disciples and ministers, people and professionals, who can withstand the challenges of
exercising what is a public and representative role, ‘preach[ing] the word of God, in
season and out of season and … declar[ing] the mighty acts of God’.
The content and structure of IME 2
The IME 2 programme has two main components: the central IME programme and the
Intentional Learning Groups. Both are designed to assist curates and training incumbents
together to develop the curate’s prayerfulness, skills, resilience and flexibility so that
they are well prepared for their future ministry. It recognises that the primary context of
training is the parish/benefice in which the curate serves and that the IME 2 programme
complements what is learned there. It also seeks to enable curates to understand and
respond faithfully to the changing contexts and challenges of ministry in the Diocese
today. Throughout the emphasis is on learning together – curate, training incumbent,
ILG and Training Officer. The Central IME programme and Intentional Learning Group
sessions are set out below, and Intentional Learning Group session material follows in the
next section of this part of the diocesan handbook. As a part of our commitment to one
another in ministry stipendiary curates are required to attend all sessions; self-
supporting curates are required to attend evening and weekend sessions but not
weekday sessions but are warmly invited to do so if they are available. If you are unable
to attend a session at short notice (e.g. because of illness) please inform the IME Officer.
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Outline of the IME Phase 2 Programme
Central IME Programme Themes
(usually in Church House)
Intentional Learning Group Themes
IME 4
Induction to curacy (with Training
Incumbents)
Introduction to Church House & the Diocese
Intentional Learning Groups and theological
reflection
Transition to ordained ministry
Public ministry: professional and accountable
Working with schools
Reviewing the diaconal year
Marriage ministry: legalities and canon law
Exploring chaplaincy ministry (optional)
Preparing to be ordained priest
Ministry in context weekend
IME 4
Vocation: transition, role & identity
Loving service and accountability
Preaching
Funerals and bereavement
Baptism and confirmation
IME 5
Leading the church in mission: Mission Action
Planning
Marriage ministry: legalities and canon law
Reviewing IME 5: reporting and assessment
Working with schools
Supervising others
Leadership weekend
Exploring chaplaincy ministry (optional)
Future Calling – looking beyond curacy
The church and community ministry
IME 5
Worship
Mission of the local church
Community partnerships
Children & young people
Adult faith development & nurture
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IME 6
Leading the church in mission: Mission Action
Planning
Reviewing IME 6: reporting and end of curacy
assessment
Ministry in the C of E: the legal framework
Surviving and Thriving in Ministry weekend
Ministry in the C of E: chairing PCC and other
meetings
Working with conflict in churches
Exploring chaplaincy ministry
Ministry in the C of E: multi-parish
governance
Complementary ministries: self-supporting
and stipendiary ministry
IME 6
Pastoral relationships
Leadership and ordained ministry
Strategic mission development
Interfaith dialogue & ministry
Intentional Learning Groups (ILG): Introduction
Purpose and method
Intentional Learning Groups are a key part of the IME Phase 2 programme and
experience shows that they provide a rich opportunity to learn with and from others.
They offer a reflective, confidential and safe space outside of the primary parish or
ministerial setting which sits within the larger learning community which is formed by the
ordination cohort as a whole. Their purpose is to enable and deepen reflection on
ministerial experience in the context of peer learning and support in order to enable
curates to understand and change their own practice in the light of the shared wisdom of
the group. Groups are based on the assumption that ‘your own experience is the best
possible teacher as long as – and this is an important condition – you know how to
review it.’ Jenny Rogers, 2007, Adults Learning. 5th Edn. New York: Open University
Press, p147.) Intentional Learning Groups meet 5 times a year in IME 4 and IME 5,
(twice between September and Christmas, twice between Christmas and Easter and once
in May) and 4 times a year in IME 6 (twice between September and Christmas, twice
between Christmas and Easter;) each session lasts for two hours.
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Opportunities for structured reflection with peers are rare in our busy and demanding
lives and curates are therefore urged to make the best use of their group in order to
develop their skills in theological reflection. (See page 36.)
Facilitation
Groups are facilitated by experienced ministers who have skills in theological reflection
and group work. As the name suggests, all in the group, not just the facilitator are
expected to be intentional in their approach and to contribute to the learning of each
other through presenting case studies, listening, asking questions and sharing insights.
The facilitator is there to enable the group to be effective in its reflections on the case
studies not to lead and direct the discussion or provide the ‘right’ answers.
Session themes
Group sessions are themed in relation to the formation criteria and are outlined below
and at each session case studies will be presented by two members of the group based
on their own recent ministerial experience. Each session outline includes guidance for a
case study, (the preparation and presentation of which is explained separately below,)
key reflective questions to focus group work around ministerial practice and theological
engagement, and a short bibliography. The bibliographies are intended to aid exploration
and enable all members to prepare well for the sessions and can be supplemented by
reading from other sources.
Preparation
All members of the group are required to do preparatory reading before each
session to help them to contribute to the discussion of the case study and time is
allocated for this in the Ministry and Training Agreement as a part of IME Phase 2. It is
part of curates’ commitment to and care for one another that they prepare well for ILG
sessions in order to be able to contribute effectively.
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Intentional Learning Groups: Roles and Responsibilities
Role of Group Tutor
The role of the group tutor is to:
Convene meetings of the group at a location that is convenient to them
Facilitate meetings of the group, including overseeing the process of case study
presentations and groups discussion and ensuring that members follow the stages
of the theological reflection process
Ensure that the group maintains its focus on the case studies and the issues for
ministry and mission that they raise
Help to ensure that group members fulfil their responsibilities to the group and
develop positive relationships of mutual ministry and support within the group
Provide written feedback to curates on their case study presentation which will be
retained by the curate in their curacy file. (See below page 8.)
Provide a written annual assessment for each curate of their involvement in the
group covering theological reflection, self-awareness, awareness of others, and
group interaction which will be retained by the curate in their curacy file
Encourage each group member to grow in her or his vocation and ministry
Ensure that the group agrees and maintains the boundaries of confidentiality and
maintains respectful speaking. However, if pastoral difficulties arise in the group,
the group leader may discuss these with the Training Officer
Role of Group Members
The role of group members is to:
Take a full part in the group programme by preparing in advance for the meetings
(either preparing a case study and / or doing background reading)
Attend all sessions and contribute appropriately during discussion
Prepare and present two case studies each year, drawn from recent direct
ministerial experience, and send them to the Tutor a week before the group
meets
Listen to and respect each other’s views
Speak respectfully to one another and about others
Support one another in the process of learning and growing in Christian ministry
Ensure that each member of the group has the opportunity to contribute (which
means not talking for too long oneself!)
Maintain boundaries of confidentiality
Use the feedback provided by the Tutor on their cases studies to reflect on their
own ministry and their involvement in the group
Keep their case studies, the feedback on them and their end of year report in their
curacy file
Making a presentation at an Intentional Learning Group
Each session contains brief guidelines for a themed case study
Making a presentation has three parts:
i) preparation of your 1200 word case study
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ii) the group meeting at which you present your case study
iii) writing up brief notes after the group meeting to record what you have
learned from the group discussion
For your case study select an event appropriate to the theme of the session which
has been a significant ministerial experience for you.
If possible choose an event which you are still in the middle of and to which you
are seeking to respond as effectively as possible rather than one which is
completed. There is no need to present a case study in which you found the ‘right’
or ‘best’ response. Living with the uncertainty and open-ended nature of pastoral
ministry may be more helpful. This will give the group the opportunity to engage
with it as your conversation partners offering their insights to help you to decide
what to do next
Write approximately 1200 words, following through the stages of the pastoral
cycle of theological reflection.
With such a small word limit it is important to keep your case studies clearly
focused on a single topic or incident. A small case study is much more likely to
lead to analysis in depth
You should send a copy of your case study to your group facilitator a week
before the session at which you are due to present it
Ensure that you maintain confidentiality by making your presentation anonymous
e.g. by changing names of any people mentioned
Your presentation of the case study should last around 10 minutes
You may wish to use maps, photos or audio material as supporting evidence to
help members of the group to gain a fuller understanding of the case study which
you are presenting and engage in broader and deeper discussion of the theme
and issues. Please do not use Powerpoint slides.
After the session make notes of the discussion which followed your case study,
reflecting on the learning which has resulted from the case study presentation,
and insightful comments made by others; place your notes in your curacy file with
the case study and the feedback from the group tutor
Some points to assist group learning when responding to a presentation
develop the skill of listening attentively and asking open ended questions
resist jumping in to tell the group about your own experience
avoid giving the answer to a case study e.g. ‘what you need to do is,’ ‘what I
would do is xx’
be prepared to challenge others’ views graciously or offer alternative insights
be aware of the possibility of ‘group think’ and seek to resist it constructively
don’t be afraid to leave silence if time is needed to process information
maintain confidentiality by not disclosing details of presentations outside the
group
Intentional Learning Groups: Feedback
Tutors will provide written feedback in response to each case study presentation and
discussion using the pro forma provided. Tutors are asked to offer specific comment on
how the presentation and discussion engaged with the four aspects of the pastoral cycle:
Experience – how well was the specific experience presented?
Exploration – how well was the experience analysed?
Reflection – how well did the curate reflect theologically on the experience?
Response – how well did the curate respond to the case study?
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Intentional learning groups: general resources
The following are some general resources which will be of use throughout the curacy.
Billings, A., (2010). Making God Possible: The Task of Ordained Ministry. London: SPCK.
Billings, Alan, (2004). Secular Lives, Sacred Hearts. London: SPCK
Guidelines for the Professional Conduct of the Clergy. Revised Edn. 2015.London: CHP.
Guiver, G., Ed., (2002). Priests in a People’s Church. London: SPCK.
Harrison, J., & Innes, R., (2016). Clergy in a Complex Age. London: SPCK.
Jackson, Bob, (2015). What Makes Churches Grow? London: CHP.
Morisy, Ann, (2004) Journeying Out. London: Continuum.
Nash, S, Pimlott, J and Nash, P (2008) Skills for Collaborative Ministry. London: SPCK.
Nouwen, Henri, (1991.) Creative Ministry. New York: Image Books.
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Intentional Learning Groups: Session Outlines IME 4: ILG Session 1
Vocation: Transition, Role and Identity
Aim
The aim of the session is to explore early experience of ministry and to draw out from
that a sense of the practical and spiritual meaning of vocation and to relate that to role
and identity in the local church and wider community. It complements the IME 4 session
on Saturday 24th September.
Learning Outcomes
Relates to: G Vocation and Ministry with the Church of England
And also to: D Personality and Character
Case Study Presentation
Write a 1200 word case study in which you describe, explore and reflect theologically on
an experience which has been significant for you in the early stages of ordained
ministry and which has raised questions for you around your role and identity.
Key Reflective Questions
In the practice of your ministry, do you find yourself doing what you expected you
would be doing before you were ordained? How does reality differ from
expectation, and is your sense of calling affected by that?
How do your expectations match those of the congregation and of your ministerial
colleagues?
In what sense do you or should you ‘inhabit a role’? How has being ordained
affected other relationships e.g. with family, friends or colleagues at work? What
challenges and / or opportunities has that presented?
Of the biblical models or pictures of ministry, which do you feel best fits your
current practice of ministry? Is that one you feel most comfortable with? How
appropriate would that be in your present context, and how might you bring about
that change?
Bibliography
Brown, R., (2005). Being a Deacon Today. Norwich: Canterbury Press.
Harrison, J., & Innes, R., (2016). Clergy in a Complex Age. London: SPCK. Chapters 3 &
9.
Percy, Emma, (2014) What Clergy Do, Especially When it Looks Like Nothing. London:
SPCK.
Smith, M., (2014). Steel Angels: The personal Qualities of a Priest. London: SPCK.
Websites
Diaconal Association of the Church of England www.dace.org
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IME 4: ILG Session 2
Loving Service and Accountability
Aim
The aim of the session is to explore public ministry and working alongside other ministers
in order to understand how the transition to ordained ministry involves the adoption of ‘a
life of visible self-giving’ (The Ordination of Deacons)
Learning Outcomes
Relates to: G Vocation and Ministry with the Church of England
And also to: D Personality and Character
E Relationships
Case Study
Write a 1200 word case study in which you describe, explore and reflect on theologically
a current experience from your pastoral ministry and the demands which were made of
you during this experience.
Key Reflective Questions
How far have you been aware of being a public representative of the church? How
has this been different from your experience prior to ordination?
What has it been like to be alongside and/or support people who are experiencing
the joys or sorrows of life? How has this been a dimension of loving service?
How has your ministry required you to develop loyalty towards lay and ordained
colleagues? How would you give account of your exercise of ministry in
collaboration with others?
How in your experience so far have you seen the ministry of Christ as ‘the pattern
of your calling and your commission’?
Bibliography
The Ordinal
Guidelines for the Professional Conduct of the Clergy. Revised Edn. 2015. London: CHP.
Campbell, A., (1985). Paid To Care? The Limits of Professionalism in Pastoral Care.
London: SPCK.
Harrison, J., & Innes, R., (2016). Clergy in a Complex Age. London: SPCK. Chapters 1 &
11.
Pritchard, J., (2007). The Life and Work of a Priest. London: SPCK.
Websites
Diaconal Association of the Church of England www.dace.org
IME 4: ILG Session 3
Preaching
The aim of the session is to explore experience of preaching in the curacy parish, and to
reflect on the role of preaching in communicating the Gospel and draw out different ways
of communicating with different groups in a range of liturgical and social contexts.
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Learning Outcomes
Relates to: C Spirituality and Worship
And also to: A Christian Tradition, Faith and Life
B Mission, Evangelism and Discipleship
E Relationships
Case Study
Write a 1200 word case study in which you describe, explore and reflect theologically on
an experience of preparing, delivering and reviewing a sermon. Include in your study
how the sermon related to the context in which it was preached, what you intended the
sermon to do and its theme, and the response to what you said.
Key Reflective Questions
How do you take account of biblical material, liturgical and social context and the
needs of the hearers when preparing and preaching a sermon?
How does your preaching differ in different contexts – for example, Holy
Communion, Service of the Word, adults, children, all-age, occasional offices,
church, local community?
To what extent is preaching part of the teaching and learning which are taking
place in your curacy parish and what are limits of preaching as effective
communication?
How does preaching affect, and how is preaching affected by, pastoral
relationships?
Bibliography
Bruce, Kate, 92015.) Igniting the Heart. London: SCM Press.
Day, D., Astley, J, & Francis, L.J., (2005). A Reader on Preaching. Farnham: Ashgate.
Stevenson, Peter, (2016). The SCM Studyguide to Preaching. London: SCM Press.
Taylor, Barbara Brown, (2013). The Preaching Life: Living Out Your Vocation. Norwich:
Canterbury Press.
Resources
A sermon feedback sheet is available in Appendix 3 for use in giving developmental
feedback on preaching.
Websites
The College of Preachers www.collegeofpreachers.co.uk
Ian Paul’s blog, Psephizo, has regular articles on preaching and a useful article and check
list about what makes a good sermon: www.psephizo.com/preaching-2/what-does-a-
good-sermon-look-like/
Westminster Faith Debates www.faithdebates.org
IME 4: ILG Session 4
Funeral and Bereavement Ministry
Aim
The aim of the session is to explore the experience of ministering to the bereaved and
conducting funerals in order to deepen our understanding of the personal and social
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contexts of funeral and bereavement ministry, gain theological insights, and reflect on
the role of the minister.
Learning Outcomes
Relates to: C Spirituality and Worship
And also to: A Christian Tradition, Faith and Life
Case Study
Write a 1200 word case study in which you describe, explore and reflect on theologically
an experience of preparing and conducting a funeral, including its liturgical, church and
community context and your role as minister. What theological meaning did you seek to
convey through the funeral?
Key Reflective Questions
What do you think people expect of you when you meet with them, and then
prepare and conduct a funeral for a member of their family? How do you respond
to these expectations?
What do you say or do in the course of your pastoral encounter with the bereaved
family and in the funeral itself to witness to the Gospel?
How do you prepare the form of worship which you will use in the funeral?
How do you understand theologically your encounter with the bereaved and the
significance of Christian hope for those who have died?
How do you handle grief which touches on your own experience of grief?
Bibliography
Atwell, R., (2014). Peace at the Last: Leading Funerals well. Norwich: Canterbury Press.
Billings, A., (2002). Dying and Grieving. London: SPCK.
Billings, A, (2004) Secular Lives, Sacred Hearts. London: SPCK. Chapter 5.
Carr, W., (1985). Brief Encounters: Pastoral Ministry through the Occasional Offices.
London: SPCK.
Websites
Child Bereavement UK www.childbereavement.org.uk
Church of England www.churchofengland.org/weddings-baptisms-funerals.aspx
Cruse Bereavement Care www.cruse.org/uk
Sands (Stillbirth And Neonatal Death Charity) www.uk-sands.org
TAMBA (Twins and Multiple Birth Association) www.tamba.org.uk/bsg
IME 4: ILG Session 5
Baptism and Confirmation
Aim
The aim of the session is to explore baptism (and if appropriate confirmation) preparation
and policies, their implications for bringing people to faith within the church community
and the experience of conducting a baptism.
Learning Outcomes
Relates to: C Spirituality and Worship
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And also to: A Christian Tradition, Faith and Life
Case Study
Write a 1200 word case study in which you describe and explore theologically an
experience of being involved either in an infant baptism, or of preparing candidates for
confirmation.
Key Reflective Questions
As a minister of baptism how is this new role shaped by your own theological
understanding of baptism and the practice of the parish in which you serve?
How do we respond appropriately to the understanding and expectations which
families bring with their request for infant baptism?
How do we help children, young people and adults, to come to faith and develop
their faith as part of the Body of Christ?
How do we draw church members into a ministry of welcome, support and
preparation for baptism and confirmation?
Bibliography
Brind, J., & Wilkinson, T., (2010). Creative Ideas for Pastoral Liturgy: Baptism,
Confirmation and Liturgies for the Journey. Norwich: Canterbury Press.
Maidment, P., Mapledoram, S., & Lake, S., (2011). Reconnecting with Confirmation.
London: CHP.
Radcliffe, T., (2012). Take the Plunge: Living Baptism and Confirmation. London:
Bloomsbury.
Reiss, P., (2015). Infants and Children, Baptism and Communion. Cambridge: Grove
Booklets.
Websites
Church of England https://www.churchofengland.org/life-events/christenings
IME 5: ILG Session 1
Worship
Aim
The aim of this session is to explore the experience of preparing and leading worship,
following your ordination as priest, including Eucharistic worship, and to deepen your
theological and socio-cultural understanding of worship.
Learning Outcomes:
Relates to: C Spirituality and Worship
And also to: G Vocation and Ministry within the Church of England
A Christian Tradition, Faith and Life
Case Study
Write a 1200 word case study in which you describe, explore and reflect on theologically,
an experience of preparing, leading and reviewing an act of worship, drawing out how
you understood the setting and significance of the worship and your role as a minister.
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Key Reflective Questions
How does worship enable the divine initiative in Christ to be encountered and
responded to by worshippers?
How do the physical setting and the social context interact with worship and
influence its shape?
What is our role as priests when we conduct worship and in what ways is it
different from being a member of the congregation?
In what way(s) are we public representatives as we conduct worship?
Bibliography
Burns, S., (2006). SCM Studyguide Liturgy. London: SCM Press.
Earey, M., (2002). Liturgical Worship: A Fresh Look, How it Works, Why It Matters.
London: CHP.
Leach, J., & Leach, C., (2008). How to Plan and Lead All-Age Worship. Cambridge: Grove
Books Ltd.
Thompson, R., (2006). SCM Studyguide The Sacraments. London: SCM Press.
Websites
Fresh Expressions www.freshexpressions.org.uk
New Patterns for Worship
www.churchofengland.org/prayer-worship/worship/texts/newpatterns.aspx
Praxis www.praxisworship.org.uk
IME 5: ILG Session 2
The Mission of the Local Church
Aim
The aim of this session is to explore the ministry and mission of the local church in
relation to the missio Dei and the context of the community in which it is set.
Learning Outcomes:
Relates to: B Mission, Evangelism and Discipleship
And also to: F Leadership, Collaboration and Community
G Vocation and Ministry within the Church of England
Case Study
Write a 1200 word case study in which you describe, explore and reflect on theologically,
a specific experience of engaging with the mission of the church in relation to the
parish/local community and its people.
Key Reflective Questions
How is the local church related to the community in which it’s set?
What are the realities of the local community and how can the local church seek
to respond to them?
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How does the local church offer people opportunities to learn about Christian faith,
worship and discipleship?
How well does the church display with the Five Marks of Mission?
Bibliography
Cameron, H., (2010). Resourcing Mission: Practical Theology for Changing Churches.
Morisy, A., (2004). Journeying Out. London: Continnum.
Moynagh, M., with Harrold, P., (2012). Church for Every Context: An introduction to
theology and practice. London: SCM.
Websites
British Religion in Numbers www.brin.ac.uk
Church Urban Fund www.cuf.org.uk
The Datashine website is a very valuable source of local information drawn from the
2011 census www.datashine.org.uk/
IME 5: ILG Session 3
Community Partnerships
Aim
The aim of this session is to explore how local church can work with other groups and
agencies which are in the community, in order to draw out the potential of such
collaboration for Christian witness and mission.
Learning Outcomes:
Relates to: B Mission, Evangelism and Discipleship
And also to: G Vocation and Ministry within the Church of England
F Leadership, Collaboration and Community
Case Study
Write a 1200 word case study in which you describe, explore and reflect on theologically,
your experience of working with another group/agency, its staff and/or volunteers, in a
project or on-going work in the local community. Draw out the significance for the church
and the community of such collaboration.
Key Reflective Questions
How do you understand theologically the church’s involvement in community
partnerships?
How do we decide where clergy and the local church should direct their efforts,
alongside other groups/agencies, in response to the local community?
What responses do you encounter as result of being identified as a clergyperson
and member of the Church when you engage with other groups/agencies?
What benefits and problems are there for lay church members in involving
themselves in community action?
Bibliography
Ballard, P.H., & Husselbee, L., (2007). Community and Ministry: An Introduction to
Community Work in a Christian Context. London: SPCK.
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Greenwood, R., (2000). The Ministry Team Handbook: Local Ministry as Partnership.
London: SPCK.
Morisy, Ann, (2004) Journeying Out London: Continuum.
Websites
The Children’s Society www.childrenssociety.org.uk
Christians Against Poverty www.capuk.org
IME 5: ILG Session 4
Working with Children and Young People
Aim
The aim of this session is to explore the significance and place of children and young
people in the life of the church, and to reflect on what it is that makes us effective in
organising and leading ministry among children and young people.
Learning Outcomes:
Relates to: B Mission, Evangelism and Discipleship
And also to: G Vocation and Ministry within the Church of England
E Relationships
Case Study
Write a 1200 word case study in which you describe, explore and reflect theologically on
your experience of observing, organising or leading ministry amongst children and/or
young people.
Key Reflective Questions
How does an awareness of children’s and young people’s cultural context and their
developmental needs have an impact on our ministry with them and on our way
of being the church for them?
How are current understandings of children’s and young people’s spirituality,
spiritual styles, and models of faith development reflected in the materials and
approaches used to nurture their Christian faith in your context?
How would you identify which approaches to select from amongst the range of
possibilities for working with children and young people in schools and the wider
community within a parish?
To what extent do you and the congregation recognise those who lead children’s
and young people’s work as sharing in the ministry of the church, and how do you
appoint, train and support them in their role?
Bibliography
Carter, M., (2007). All God’s Children: An Introduction to pastoral work with children.
London: SPCK.
Nye, R., (2009). Children’s Spirituality: What it is and why it matters. London: CHP.
Collins-Mayo, S., Mayo, B., Nash, S., & Cocksworth, C., (2010). The Faith of Generation
Y. London: CHP.
Csinos, D.M., (2011). Children’s Ministry that Fits: Beyond one-size-fits-all approaches to
nurturing children’s spirituality. Eugene: Wipf and Stock.
19
Websites
Church of England website www.going4growth.org.uk
Diocese of Manchester website www.manchester.anglican.org/education/children
Messy Church website www.messychurch.org.uk
Godly Play website www.godlyplay.org.uk
CURBS (Children in Urban Situations) www.curbsproject.org.uk
Open the Book (presenting bible stories in schools) www.openthebook.net
The Children’s Society www.childrenssociety.org.uk
IME 5: ILG Session 5
Adult Faith Development and Nurture
Aim
The aim of this session is to explore how adults come to, and can be nurtured in, faith in
a society where we have increasing numbers of adults who have little or no knowledge of
Christian Scripture and faith or experience of Christian worship and discipleship.
Learning Outcomes:
Relates to: B Mission, Evangelism and Discipleship
And also to: A Christian Tradition, Faith and Life
C Spirituality and Worship
F Leadership, Collaboration and Community
Case Study
Write a 1200 word case study in which you describe, explore and reflect theologically on
your experience of adult faith nurture and development in your current church context,
identifying what does and doesn’t work and why.
Key Reflective Questions
How do we recognise and respond to the questions (e.g. relating to belief,
discipleship and worship) which are raised by those who are setting out on their
journey of faith?
How do we support members of the congregation in exploring and deepening their
Christian faith and its expression in their daily lives?
How do we respond to, and work creatively with, the diversity of faith and life
experience and educational and social backgrounds amongst those whom we
serve?
What is the role of members of the congregation in encouraging and nurturing
those who are new to the faith, life and worship of the church? And how do we
help them to understand this and equip them to carry it out?
Bibliography
Astley, J., (2002). Ordinary Theology: Looking, Listening and Learning in Theology.
Farnham: Ashgate.
Hudson, N., (2012). Imagine Church: Releasing Whole-Life Disciples. Nottingham: IVP.
Hull, J., (1985). What Prevents Christian Adults From Learning? London: SCM Press.
20
Slee, N., Porter, F., & Phillips, A., (2013). The Faith Lives of Women and Girls. Farnham:
Ashgate.
Williams, R., (2014). Being Christian. London: SPCK.
Websites
Alpha www.alpha.org
Christianity Explored www.christianityexplored.org
Emmaus www.chpublishing.co.uk
Ignation Spirituality www.ignatianspirituality.com
Lectio Divina www.lectio-divina.org
Lee Abbey Movement www.leeabbey.org.uk
London Institute for Contemporary Christianity www.licc.org.uk
Pilgrim www.pilgrimcourse.org
Scargill Movement www.scargillmovement.org
Start! www.startcourse.org.uk
St Beuno’s Ignatian Spirituality Centre www.beunos.com
The Society of Saint Francis www.franciscans.org.uk
IME 6: ILG Session 1
Pastoral Relationships
Aim
The aim of the session is to explore the nature and dynamics of pastoral relationships in
church and community settings, and to develop awareness of self and others, including
the use and abuse of power and issues around safeguarding.
Learning Outcomes:
Relates to: E Relationships
And also to: C Spirituality and Worship
D Personality and Character
Case Study
Write a 1200 word case study in which you describe and reflect on a pastoral encounter
or relationship which you have experienced since ordination which has raised significant
questions for you about pastoral care, the nature of ministry or the importance of
accountability in the church.
Key Reflective Questions
What is pastoral care? How does it relate to the worship and mission of the
church?
What are the possibilities and the limits of the pastoral care that we can offer as
individuals and churches?
How do we establish and maintain appropriate professional boundaries in pastoral
relationships and respond to inappropriate expectations of us?
How do we exercise responsibility towards those who are vulnerable?
How do we care for ourselves, our families and colleagues in the context of
pastoral ministry and its demands?
21
Bibliography
Kelly, E., (2012). Personhood and Presence. Edinburgh: T &T Clark.
Lyall, D., (2001). The Integrity of Pastoral Care. London: SPCK Savage, S., & Boyd-
Nash, J., Pimlott, J., & Nash, P., (2008). Skills for Collaborative Ministry. London: SPCK.
Chapters 1,3, 9.
Savage, S., & Boyd-Macmillan, E., (2010). Conflict in Relationships: Understand It,
Overcome It. Oxford: Lion Hudson.
Woodward, J., & Pattison, S., Eds., (2000). The Blackwell Reader in Pastoral and Practical
Theology. Oxford: Blackwell Publishers.
IME 6: ILG Session 2
Leadership
Aim
The aim of this session is to explore the nature of leadership as a minister, the theology
of leadership, the challenges and opportunities of collaborative leadership and to develop
awareness of one’s own strengths and weaknesses as a ministerial leader.
Learning Outcomes:
Relates to: F Leadership, Collaboration and Community
And also to: B Mission, Evangelism and Discipleship
D Personality and Character
Case Study
Write a 1200 word case study in which you describe and reflect theologically on a recent
experience of leadership, including your own awareness of yourself as a leader. How has
this experience shaped your own understanding of the role of the ordained minister as
leader?
Key Reflective Questions
What is the understanding and theology of leadership in your curacy parish?
How are you exercising leadership as an ordained minister and how does it differ
from leadership that you have exercised in other areas of work or professional
life? What are the joys and challenges of leading the church?
What are you discovering about your strengths and weaknesses as a leader in
ministry?
How do you collaborate in leadership with lay and ordained colleague?
How are you overseeing and nurturing others in their leadership?
Bibliography
Adair, J., (2009). Not Bosses But Leaders. London: Kogan Page.
Cottrell, S., (2008). Hit The Ground Kneeling: Seeing Leadership Differently. London:
CHP.
Lawrence, J., (2004). Growing Leaders: Reflections on Leadership, Life and Jesus.
Abingdon: BRF.
Nash, J., Pimlott, J., & Nash, P., (2008). Skills for Collaborative Ministry. London: SPCK.
Chapters 1 & 6
22
Nouwen, H., (1989). In The Name of Jesus: Reflections on Christian Leadership. London:
DLT.
Volland, M., (2015). The Minister as Entrepreneur: Leading and Growing the Church in an
Age of Rapid Change. London: SPCK.
IME 6: ILG Session 3
Strategic Mission Development
Aim
This aim of this session is to reflect on developing healthy churches and supporting those
churches in engagement with mission and ministry in their local communities and their
wider social setting.
Learning Outcomes:
Relates to: B Mission, Evangelism and Discipleship
And also to: F Leadership, Collaboration and Community
E Relationships
D Personality and Character
Case Study
Write a 1200 word case study in which you describe, and reflect theologically on an
aspect of your experience of engaging with strategic mission development in your own
context.
Key Reflective Questions
How does your parish nurture its vision and identity, and express its values?
How are church members encouraged and equipped to live out their faith as
disciples?
How is collaborative ministry being directed towards mission?
How is planning strategic and effective? Are tools such as healthy church audit
and Mission Action Planning part of this?
What opportunities are there for partnership working with other churches and
agencies?
Bibliography
Chew, M., & Ireland, M., (2009). How To Do Mission Action Planning: A Vision Centred
Approach. London: SPCK.
Impey, R., (2010). How to Develop Your Local Church: Working With the Wisdom of the
Congregation. London: SPCK
Snow, M., (2013). Mission Partnerships: Parishes Working Together in Mission.
Cambridge: Grove Booklets.
Websites
CPAS www.cpas.org
Open Space Technology www.openspaceworld.org
Telos Partners www.telospartners.com
Westminster Faith Debates www.faithdebates.org
23
IME 6: ILG Session 4
Inter-Faith Engagement and Dialogue
Aim
The aim of the session is to explore interfaith engagement and dialogue in order to better
understand and respond to the challenges and opportunities which arise in a local context
against a wider national and global backdrop.
Learning Outcomes:
Relates to: G Vocation and Ministry within the Church of England
And also to: B Mission, Evangelism and Discipleship
Case Study
Write a 1200 word case study in which you describe, explore and reflect theologically on
an experience of interfaith engagement and the opportunities and challenges which this
raised for you in your context. How has this experience been shaped by and helped to
shape your own theological views?
Key Reflective Questions
How do you understand salvation in Christ and how does your response to this
question shape your engagement with those of other faiths?
How has your experience of those of other faiths shaped your theology?
How should Christians be encouraging people of others faith to come to Christ?
How can the local church be encouraged to engage with members of other faith
communities in mission?
Bibliography
Blackden, C., (2010). Friendship and Exchange with People of Other Faiths: A Context for
Witness and Dialogue. Cambridge: Grove.
Lewis, P., (2007). Young, British and Muslim. London: Continuum.
Queshi, N., (2014). Seeking Allah, Finding Jesus: A Devout Muslim Encounters
Christianity. Grand Rapids: Zondervan.
Rawlings, P.J. (2014). Engaging with Muslims. Cambridge: Grove
Wingate, A., (2005). Celebrating Difference, Staying Faithful – How to Live in a Multi
Faith World. London: DLT.
Resources
Apologetics- A Christian-Muslim Dialogue and Apologetic www.answering-
islam.org
Calendar of Festivals www.bbc.co.uk/religion/tools/calendar
Friendship First www.friendshipfirst.org
Jewish Telegraph newspaper www.jewishtelegraph.com
Manchester Buddhist Centre www.manchesterbuddhistcentre.org.uk
.
Mosques www.mosquedirectory.co.uk
Muslim Prayer Times for Manchester www.salahtimes.com/uk/manchester
Websites
Church of England (Presence and Engagement) www.presenceandengagement.org.uk
24
Churches Together in Britain and Ireland www.ctbi.org.uk/16
Churches Together in England
www.churches-together.net/Groups/43001/Home/Resources/Inter_Faith_faith.aspx
Methodist Church – Inter Faith Relations www.methodist.org.uk/mission/inter-faith-
relations
Inter Faith Network for the UK www.interfaith.org.uk
Mahabba (Loving all Muslims) www.mahabbanetwork.com
Cohen, Robert, Michah’s Paradigm Shift. www.
Network for Inter Faith Concerns across the Anglican Communion NIFCON
http://nifcon.anglicancommunion.org/index.cfm
Society for Buddhist Christian Studies www.society-buddhist-christian-studies.org
Society for Hindu-Christian Studies www.hcstudies.org/about.html
The Awareness Foundation – http://www.awareness-foundation.com/
The Christian-Muslim Forum - http://www.christianmuslimforum.org/
25
Reflective Practice and Theological Reflection
a. What is reflective practice?
Reflective practice describes a process of practical learning from experience that is
particularly fitted for our life and work as ministers. It binds together our thinking, our
speaking and our doing (theory and practice) such that, when the whole process is
offered to God, it can enable us to become a place 'wherein the Holy Spirit makes his
dwelling' and so can lead to transformation in our lives and our ministry.
Reflective practice starts from the actual experience of ministry, carefully observed and
recalled. The observation is then brought into dialogue with a number of different
perspectives: how does this connect with previous experience or assumptions? what light
is shed by other learning and knowledge? what biblical passages or theological themes
help me to discern where God’s presence may be recognised in this, or what God may be
saying? what questions does this leave me with? This whole process may generate new
insight and learning, but the real purpose of it comes from the question 'what, if
anything, am I going to do / do differently as a result of this learning?'
The reflective process can be carried out by an individual working alone, but it can be
enhanced by dialogue with conversation partners, for example in the context of
structured supervision or a tutorial group. For Christians it is also a process in which
prayer and the conscious desire to seek God’s presence and purposes are kept in mind
throughout and so one in which learning is also personal discipleship and formation for
ministry.
b. Theological Reflection: 'God is in the facts …'
Theological reflection is based on three fundamental assumptions. First, as we are
reminded in Psalm 139 there is no situation or place where we can flee from God's
presence; God is not elsewhere and cannot be absent from our experience. So it is
appropriate to use our own experience as the starting place for theological reflection. As
Gerry Hughes says, 'God is in the facts, and the facts are kind' (Gerry Hughes, God of
Surprises, London: DLT 1986, p 9). Secondly, every situation or context can be
understood theologically because nothing is outside of God’s creative and redemptive
purposes in Christ. It is these principles that makes reflective practice in ministry
explicitly theological reflection on our practice and experience and the issues that arise
from them. Thirdly, all truth is to be valued and received as a gift from God.
Reflection as a habitual practice, starting from the data of the real world, is also
illustrated from the Psalms: 'When I consider the heavens, the work of your fingers, the
moon and starts that you have established …' (Psalm 8: 3). Or Jesus’ saying, ‘Consider
the lilies of the field, they neither toil nor spin yet even Solomon in all his glory was not
clothed like one of these.’ (Matt 5: 28).
c. Theological Reflection and the 'Learning Cycle'
In recent years a multitude of approaches to theological reflection have been developed
and there is no single right way to do it; indeed, they can complement each other very
fruitfully e.g. journaling and action reflection groups. One of the most fruitful models for
ministry is the cycle of action and reflection known as the 'Learning Cycle' or sometimes
(in a ministry context) as the 'Pastoral Cycle'.
Most versions of the Pastoral Cycle build on the work of David Kolb, who described
education as a cyclical process with four stages: experience, reflection, conceptualisation,
and experimentation. Graham, Walton and Ward summarise as follows: 'A concrete
26
situation or experience generates observation and reflection, which is then tested out in
the context of revised practice'. (p5).
d. Laurie Green: The Doing Theology Spiral
The Learning Cycle has been adapted for theological reflection in a number of ways.
Laurie Green (2009) has developed a Doing Theology Spiral, pointing out that the four
stages of Experience, Explore, Reflect and Respond will lead to a New Situation which
itself can generate a new cycle.
Explore and Reflect have a distinctive meaning for Green, as he adapts Kolb's Learning
Cycle for 'a new way to do theology'. 'Explore' means a rigorous analysis of the situation
which may informed by disciplines such as statistics, sociology, history, psychology and
anthropology. This may be described as forming a ‘thick description’ of the experience
and its context, following the work of Clifford Geertz. 'Reflect' is to 'see how the Christian
faith directly relates to the experience at issue' (p 21), using Scripture, liturgy, hymns
and songs, creeds and great theological themes, etc.
The reflective cycle can be expressed diagrammatically as:
What is absolutely crucial is that you do not jump too quickly from the experience to the
response, and, in particular, that you do not miss out the theological stage of the cycle
which is easy to do in our desire to make a difference. A vital dimension of good
theological reflection is time and the ILGs are structured to give you time to use all 4
stages of the cycle without neglecting any.
• Bring theological resources to bear on both experience and my understanding of it
• What should I/we do in response to the situation?
• Identify key issues and try to understand them as fully as possible; create a 'thick description'
• What is really going on in this experience?
• I have an experience/find myself in a specific situation
Experience (facts/
feelings)
Explore
(depth/ meanings)
Reflect (faith
insights)
Respond (plans/
responses)
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Reflective Journal
Many people find keeping a reflective journal invaluable as a resource to encourage the
habit of theological reflection, both for ILG presentations and more widely. This is a
professional journal which should remain private rather than enter the public domain. It
will help you to absorb and develop the habit of reflecting theologically on your
ministerial practice and be a resource for you when preparing case studies and
completing appraisals during and at the end of curacy. Ensure that it is kept securely and
that you do not breach confidentiality by referring to people or places by name.
Make regular journal entries
at key times during each year of your curacy, for example, Ordination, Lent,
following through an area of pastoral work, running a project, gaining chaplaincy
experience
to reflect on a new area of ministerial experience
to reflect on experience which has changed your practice and developed you
understanding and skills
to reflect on experience which has caused you to engage again with your sense of
vocation, role and identity
Below is a copy of a reflection sheet which you can use, if you wish, to take you
through the stages of theological reflection and action learning, leading to
reflective ministerial practice (the reflection sheet is available in electronic form
on the diocesan website)
Reflective Journal – Capturing Learning from a Ministry Event
The form below is designed to help you reflect systematically on your experience of
ministry in order to help integrate learning and practice. It can be printed and used as it
is, used as a template on your computer, or adapted to your own needs and found at:
www.manchester.anglican.org/resources-for-ministers/curates.
Not all the questions will be relevant for every situation. This template is based on the
model of ‘Progressive Theological Reflection’ outlined in Judith Thompson, SCM Guide to
Theological Reflection. (London: SCM 2008, p 55-56).
28
Date &
time:
Experience: what was the event which you are working with?
Date / time: Location:
Nature of event:
Describe briefly what happened:
Describe your own role:
How did you feel about the event / your role within it?
Explore: what were the main issues / questions which this event raised?
Reflect: building a theological understanding
What insights from the faith tradition (e.g. from Scripture, theological writing, historic
tradition) help to build a theological understanding of what happened?
29
Now return to the original situation
How do these perspectives change your initial understanding of the situation?
Respond: how might you change your response to this experience?
What are the implications for future practice? What specifically might you do
differently in a similar situation, and why? Is there anything you need to do now?
Any other questions to note or follow up?
Books / resources to note
This relates to the following Learning Outcomes:
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Supervision
‘Pastoral supervision is a relationship between two or more disciples who meet to
consider the ministry of one or more of them in an intentional and disciplined way…
Pastoral supervision is practiced for the sake of the supervisee, providing a space in
which their well-being, growth and development are taken seriously … providing a
realistic point of accountability within the Body of Christ for their work. ’ Leach, Jane &
Paterson, Michael, 2015. Pastoral Supervision: A New Handbook. London: SCM Press.
This overall understanding of supervision can be expanded through the four constituent
roles which Lamdin and Tilley identify for training incumbents as supervisors in their book
Supporting New Ministers in the Local Church. London: SPCK. (2007, p.6), namely:
Manager (managing the volume and quality of work, identifying tasks and
defining areas of responsibility and accountability)
Educator (educating with respect to the knowledge, skills and dispositions of
ordained ministry)
Mediator (mediating with others on behalf of the curate, eg. diocese, or directing
the curate to individuals or organisations which may be of benefit, eg, chaplaincy
opportunity or network of spiritual directors)#
Supporter (supporting the curate, for example, in analysing a pastoral situation
and identifying possible courses of actions and thinking through the decision
making process)
Together these four constituent roles of the training incumbent, offer a rich description of
pastoral supervision which is focused on the person, ministry and learning of the curate.
Reflective questions which help to give theological and ministerial definition to pastoral
supervision are:
How was the presence of God discerned in this encounter or situation?
What is happening to me and why?
What is being learnt about the practice of ministry?
The functions of supervision, the roles and responsibilities of the training incumbent and
the reflective location and focus of pastoral supervision (the curate’s learning and
development) need to be gathered and affirmed in a framework of regular supervision
sessions and an agreed pattern of working within individual supervision sessions. Pastoral
supervision sessions need to be clearly differentiated from staff meetings which may
include other people and which are not focused on the learning and development of the
curate. Pastoral supervision sessions would normally take place at a different time and in
a different location to staff meetings in order to mark this differentiation.
In the Diocese of Manchester the expectation is that those who are serving stipendiary
curacies will participate in at least 9 individual supervision sessions per year, and those
31
who are serving self-supporting curacies will participate in at least 6 sessions per year,
and that each session will last between one and a half and two hours. It is
recommended that curate and incumbent agree an agenda for each supervision in
advance so that both can prepare for the session.
A draft agenda might look something like this:
Main topics covered (outline of the agenda for the meeting)
Review of significant learning from the previous session
General review of the curate’s work
Review of specific aspect of the curate’s ministry and development e.g. baptism
ministry, preaching
Record of decisions taken (what have curate and incumbent decided? who is
taking responsibility for what in relation to ministry and training?)
Actions / agenda for next meeting (who will do what before and for the next
meeting? what will be the focus of the next meeting?)
Curate’s notes and reflection
The above draft agenda assumes that the incumbent will take responsibility for making a
record of the meeting and that the curate will have the opportunity to add their reflection
or to represent a point which they wish to clarify or log (in the final section of the
record). The record of a supervision session would need to be written up by the
incumbent and passed on to the curate within a week in order that the curate could add
their reflection within a reasonable timescale. The record of a supervision session is not
something that either curate or incumbent would submit for assessment, but taken
together the supervision records form a log of the curate’s learning and development
across the curacy and can be referred back to when preparing annual appraisals and
completing assessment at the end of curacy. Supervision records do not need to be
included in the curate’s End of Curacy File. Below is a copy of a pro forma which is
based on the above draft and which can be found on the diocesan website.
Within this understanding of pastoral supervision curate and incumbent are able to learn
from each other and from the shared ministry to which they are committed within the
incumbent’s overall cure of souls.
Books around supervision which training incumbents and curates may find helpful are:
Cherry, S., (2012). Beyond Busyness: Time Wisdom for Ministry. Durham: Sacristy
Press.
Lambdin, K., & Tilley, D., (2007). Supporting New Ministers in the Local Church. London:
SPCK. Chapters 1 & 2; Appendix 1.
Nash, J., Pimlott, J., & Nash, P., (2008). Skills for Collaborative Ministry. London: SPCK.
Chapter 7.
Paterson, M., & Rose, J., (2014). Enriching Ministry: Pastoral Supervision in Practice.
London: SCM.
Simpson, R., (2011). Supervising a Curate: A Short Guide to a Complex Task.
Cambridge: Grove.
32
Diocese of Manchester IME 4-7
Record of supervision
This form is designed for the Training Incumbent’s record of the regular supervision
meeting held with the curate. Please feel free to adapt and customise the form to suit
your particular needs and preferences. Using the template will help the supervision
become more focused and purposeful. The completed record should be copied to the
curate promptly, and will become part of his / her Ministry Portfolio.
Curate Supervising
incumbent
Date of
supervision:
Review of significant learning experiences from the previous supervision:
Main topic covered during this session:
General review of curate’s ministry and development
33
Record of decisions taken, who will implement them and by when
Actions / agenda for next supervision meeting
Curate’s notes / reflection
34
Formation and Assessment
Formation aims to weave together the strands of being, doing and knowing in the person
of the minister, and in her or his practice of ministry. Assessment aims to discern the
loving and self-giving pattern of Christ’s calling in their weaving together in the person’s
ministry. The national criteria for both formation and assessment, which are appended at
the end of this handbook, are clustered around disposition (being), skill (doing) and
understanding (knowing) in seven ministerial areas (which form the learning outcomes).
The criteria emphasise the primacy of disposition or Christ-like character and are a
vocational tool. They are to be used to reflect on ministerial development and provide
evidence of readiness for a post of responsibility.
There are a number of important reasons why assessment is carried out, as highlighted
in Ministry Division’s Formation and Assessment in Curacy1 document (2010), and
summarised below:
Integrated formation and assessment contributes to learning and enhances
reflective practice
Assessment leads to a public affirmation of ministry
Assessment helps to identify areas of ministerial gift
Assessment assists curates and dioceses in discerning skills and gifts so as to
make appropriate appointments at the end of curacy. (In Manchester they also
serve to ensure that the Bishop can have confidence in the clergy who hold his
license, whether as SSM or SM.)
Assessment assists curates and dioceses in demonstrating that appropriate
training was given and competence demonstrated should a dispute arise or
capability be questioned
Taken together they provide assurance to congregations that their clergy are well
prepared for the challenges and responsibilities of ministry, and assurance to clergy that
their vocation has been further tested and affirmed by the church leading to them having
an appropriate and godly self-confidence. Good assessment should provide real
encouragement to curates and training incumbents alike.
Formation and assessment are rooted in the call of gift of God in Jesus Christ as we seek
together to con-formed to the likeness of Christ who is the Head of the body. All
1 search.churchofengland.org/results.aspx?k=formation%20and%20assessment%20in%20curacy (accessed 18/06/2014)
35
formation is therefore provisional until Christ is finally formed in our lives and we are
‘changed from glory into glory.’
Interim and Final Assessment
In the Diocese of Manchester, and across the Church of England, assessment takes place
at three key stages during curacy (see below). At each stage assessment will be based
on a range of evidence including, self-appraisal, appraisal by the training incumbent,
case studies presented in the Intentional Learning Groups and assessed by the
Intentional learning Group Tutor. Final assessment will include these elements and a
series of references at the end of curacy and will be gathered in a curacy file which the
curate will submit to the IME Officer towards the end of the curacy. It is the curate’s
responsibility to maintain records of these assessments and to compile the
curacy file from them for submission by the date set.
For all curates Interim Assessment will take place at:
9 months (first year) This is based on the curate’s self-appraisal and their training
incumbent’s appraisal, and their Examining Chaplain’s report, sent to the Director
of Vocations and IME 2 Officer by the end of March
18 months (IME 5) This is based on the curate’s self-appraisal, their training
incumbent’s appraisal and their ILG Tutor’s feedback and report, all of which are
sent to the IME Officer by the end of February. The IME Officer will then write a
brief report highlighting areas to be covered during the remainder of the curacy.
For stipendiary curates Assessment at the End of Curacy (AEC) will take place at:
30 months (IME 6) This is based on the Curacy File, submitted to the IME Officer
by the beginning of December in the third year of the curacy, and containing the
sections listed below on page 37.
For Ordained Pioneer Minister (OPM) curates AEC will take place at:
60 months (end of the fifth year) This is based on the Curacy File, submitted to
the IME Officer by the beginning of December in the fifth year of the curacy, and
containing the sections listed below on page 37.
For those in self-supporting forms of ministry (OLM/SSM/MSE) AEC will take place at:
36 months, 48 months or 60 months i.e. the end of third, fourth or fifth year,
according to the speed at which Formation Criteria are met and the Curacy File is
completed. This is based on the Curacy File, submitted to the IME Officer by the
end of March in the third/fourth/fifth year of the curacy, and containing the
sections listed below on page 37.
36
SSMS/OLM.MSE curates should discuss the date on which they intend to complete
AEC and submit their curacy file with the IME Officer in the second year of their
curacy. They are often not in a position to fulfil all the criteria within 36 or even
48 months and need to be realistic about this.
Ministry File
Curates should keep a Ministry File (in printed or electronic form) in which they gather
records of their experience from your curacy, for example sermons, liturgies (worship
and occasional offices), notes from meetings, preparatory material for bible study groups
or assemblies, etc. This file will then form a resource which they can draw on when
preparing for meetings of their intentional learning group, writing case studies and
completing annual appraisals. They will not be asked to submit their Ministry File for
assessment or share its contents with anyone else. It is a private collection of
documents.
Curacy File
Develop your Curacy File throughout your curacy. It will form a more formal record of
your curacy and will be submitted to the IME Officer for assessment towards the end of
your curacy. It should contain the following:
1. A CV giving basic details of qualifications, employment, ministerial experience
and training, post held since ordination
2. Self-appraisals from each year of curacy (against the Formation Criteria)
3. Appraisals by your training incumbent from each year of your curacy (against
the Formation Criteria)
4. Your Examining Chaplain’s report to the Bishop in IME 4
5. The IME Officer’s report in IME 5
6. Your six ILG case studies and feedback on them from your ILG Tutor
7. End of year reports from your ILG Tutor in IME 4 and IME 5
8. References from lay and ordained colleagues in key areas of ministerial
experience e.g. members of ministry team, church wardens, school head or class
teachers, local councillors, Scout or Guide leaders,
37
APPENDIX 1
FORMATIONAL CRITERIA for ORDAINED MINISTRY: IME Phase 2
Structure of the formation criteria
The Formation Criteria are organised under seven headings:
A. Christian faith, tradition and life
B. Mission, evangelism and discipleship
C. Spirituality and worship
D. Relationships
E. Personality and character
F. Leadership, collaboration and community
G. Vocation and ministry within the Church of England
Within each of these headings, the Formation Criteria are organised in clusters that are
disposition-led [in bold] and emphasise the primacy and inseparability of character from
understanding and skills:
Dispositions:
These are related to formational learning and character development. They represent the
most important criteria: knowledge, understanding and skills are secondary to Christ-
like character. However, disposition is not easy to assess: sometimes evidence may be
more anecdotal and narrative than systematic. Dispositions are often discerned
relationally and developed through a combination of learning, experience, reflection and
prayer.
Understanding:
These are related in subject matter to the dispositions, but are not an elaboration of
them. They are aspirational in that knowledge and understanding is never complete:
ordinands and priests will gain greater depth and breadth of understanding as they
continue to pursue and reflect on lifelong learning.
Skills:
Again, related to the first two categories, but not an elaboration of them. While skills and
abilities reflect competence, they, too are aspirational: greater fluency will be achieved
over time through the experience of exercising ordained ministry in a reflective mode.
NOTE: Criteria for incumbency / post of responsibility are in purple.
38
Ordained Pioneer Ministry
Formation Criteria for Ordained Pioneer Ministry are described on page 56.
Those who are serving a curacy for ordained pioneer ministry will do so through
pathways that enable them to embed their learning in fresh expressions praxis through
sustained and systematic action reflection. Although the formation criteria described
above (and below) will be used to discern a minister’s readiness to take up a pioneer
ministerial post (and, where appropriate, a pioneer post of responsibility) at the
completion of initial ministerial education, progress towards the criteria will have been
achieved through a bespoke IME Phase 2 pathway for pioneer ministry. It is likely that
dioceses will need to draw upon resources from other institutions in order to achieve
sufficient sharpness of focus on pioneer ministry in IME Phase 2.
Ordained pioneer ministers will work towards the formation criteria with continual
reference to the formation of new ecclesial communities through contextual mission. The
mix of skills, gifts, knowledge and expertise that they bring to their training, formation
and ministry, will differentiate them.
Using the formation criteria
The Formation Criteria are fundamentally aspirational: they are goals to work and
develop towards rather than criteria that can be ‘fully met’. This means that they should
be used as a vocational tool:
1. by curates – to provide a framework for reflection on their development in
ministry against the Church’s expectations through the curacy training process.
2. by training incumbents and diocesan colleagues – to discern areas of and for
growth and development during curacy and to provide the grounds on which to
affirm the readiness of ministers to take up assistant minister, ordained pioneer
minister or incumbent status posts in the Church of England.
3. by bishops – as a framework to enable them to confirm candidates’ readiness to
take up ministerial posts as priests of the Church of England at the end of IME
Phase 2.
A. CHRISTIAN TRADITION, FAITH AND LIFE
Ordained ministers sustain their public ministry and personal faith in Christ
through study and reflection that is open to new insights. They …
understand the Bible as text and as holy Scripture for the church and the world
through regular critical engagement with Old and New Testament texts and issues relating to their interpretation.
39
are able to interpret Scripture in a wide range of settings, using their exegetical and
hermeneutical skills to communicate clearly and accurately in ways that enable others to learn and explore.
are able to engage in independent study of Christian beliefs and practices and
communicate their findings in diverse settings.
Ordained ministers work with and value the breadth and diversity of belief and
practice within the Church of England. They …
are able to engage in independent study of how Christian beliefs and practices shape
the moral life of individuals and communities.
are able to reflect critically on how Christian doctrine and ethics relate to discipleship,
church and society, communicating this appropriately inside and outside the church.
Incumbents replenish their leadership through a life of disciplined study and
reflection that is open to new insights. They …
are able to exercise theological leadership for the church in mission.
B. MISSION, EVANGELISM AND DISCIPLESHIP
Ordained ministers have a deep and prayerful enthusiasm for mission and
evangelism that is nourished by Christ’s love for the world and lived out in acts
of mercy, service, justice and reconciliation. They …
are able to discern God’s mission in a specific context by reflective and empathetic
engagement with it in light of its cultural, historical, economic, social, political and
religious characteristics.
are able to engage courageously in mission, evangelism and apologetics in a range of
contexts and particularly in local communities and churches.
are able to communicate the gospel confidently and effectively using a variety of
media in diverse situations, both inside and outside the church.
are able to lead and inspire others in mission and evangelism in the local church.
Ordained ministers are committed to Christian education, promoting good
practice, both inside and outside the church. They …
are able to nurture others in their faith development, including those with little
previous knowledge of the faith, through catechesis, teaching and preaching,
including preparation for baptism and confirmation.
understand the importance of the Church of England’s engagement with schools for
the common good and for the mission and ministry of the church.
Incumbents …
lead, enable and release missional vision and faithful witness in and among those for
whom they have responsibility.
enable others to articulate the gospel and participate in its proclamation.
are able to foster and lead mission-shaped churches.
40
C. SPIRITUALITY AND WORSHIP
Ordained ministers are sustained by disciplined personal and corporate prayer
shaped by the responsibilities of public ministry and corporate worship in the
tradition of the Church of England. They …
are able to relate different approaches to, and traditions of, personal and corporate
prayer to sustain and develop their own prayer life and those of others of all ages,
backgrounds and in a range of life circumstances.
Ordained ministers …
are able to demonstrate good reflective practice in preaching and in leading – and
where appropriate, presiding at – public worship, including pastoral services, using
appropriate forms of liturgy in a variety of settings.
Ordained ministers are growing in the love of God and in Christ-likeness as
members of the body of Christ and can testify to the grace of the Holy Spirit in
their lives and ministries. They …
are able to relate spiritual traditions to corporate and individual practices that sustain
and develop their own spirituality, and those of others of all ages, backgrounds and in
a range of life circumstances.
Ordained ministers’ spirituality permeates their perceptions of and interactions
with others inside and outside the church. They …
are able to help others discern God’s presence and activity in their relationships and in
the wider world.
Incumbents are sustained in the strains and joys of leadership by a life of
prayer.
D. PERSONALITY AND CHARACTER
Ordained ministers show insight, resilience, maturity and integrity in the
pressure and change entailed in public ministry. They …
are able to balance appropriate care of self with the care of others by developing
sustainable patterns of life and work, and effective support networks in the context of
public ministry.
Ordained ministers are growing in self-knowledge and commitment to Christ
within the roles and expectations of ordained ministry. They …
are able to approach the sacrificial impact of ordained ministry on the whole of life with wisdom and discernment.
41
are able to reflect with insight and humility on personal strengths, weaknesses,
failures, gifts and vulnerability in response to a new context of public ministry.
Incumbents …
encourage and enable colleagues to balance appropriate care of self with care of
others.
Incumbents personify an integration and integrity of authority and obedience,
leadership and service. They …
engage with others to reflect with insight on their style of leadership, its strengths and
weaknesses in context, and demonstrate appropriate development.
E. RELATIONSHIPS
Ordained ministers …
are able to form and sustain healthy relationships with peers in the mixed economy of
fresh and more traditional expressions of church.
are able to handle and help resolve conflicts and disagreements, enabling growth
through them.
understand human flourishing in relationships and Christian pastoral care in a range of
life circumstances and contexts.
demonstrate good reflective practice in a wide range of pastoral and professional
relationships.
Ordained ministers are people who respect others, demonstrate empathy and
honesty in their relationships, learning from them. They …
are able to live within the House of Bishops’ Guidelines: Issues in Human Sexuality
and engage positively with those with whom they differ.
are able to establish and evaluate appropriate professional boundaries in their
ministerial practice and personal lives.
understand policies and best practice in safeguarding and their application in a variety
of contexts.
Incumbents …
show skill and sensitivity in resolving issues of conflict within the church community.
are able to supervise others in the conduct of pastoral relationships.
42
F. LEADERSHIP, COLLABORATION AND COMMUNITY
Ordained ministers seek to model their servant leadership on the person of
Christ. They …
are able to participate in and lead communities, reflecting on, and being alert to, the
use and abuse of power.
are able to lead collaboratively and competently, working as a member of a team
within a community, as an ordained person.
Ordained ministers share leadership by actively looking for, recognising and
nurturing the gifts of others. They …
are able to use authority appropriately in ways that release, equip, enable and
empower others, including colleagues, to fulfil their calling to mission and ministry
from within a Christian community.
are able to supervise and mentor others in a limited range of roles and responsibilities
in mission and ministry.
Incumbents …
show skill and sensitivity in enabling the formation and flourishing of corporate life in
the presence of diversity.
are able to lead teams collaboratively in a variety of settings, including multi-parish
benefices.
are able to facilitate change creatively and sensitively, exercising leadership with an
entrepreneurial and forward looking approach.
are able to supervise lay and ordained people in positions of responsibility in formal
and informal settings of training and practice.
G. VOCATION AND MINISTRY WITHIN THE CHURCH OF ENGLAND
Ordained ministers are firmly convinced of their calling to ordained ministry,
realistic about its challenges, and continue to ask important questions about
their role as deacon or priest in the church of God. They …
are able to articulate their calling to discipleship and to ordained ministry as a deacon
or priest within the Church of England.
understand the sacrificial and corporate nature of their role in ministry and mission as
a deacon or priest within the breadth and diversity of a mixed economy of traditional
and fresh expressions of church.
Ordained ministers are rooted in the traditions and practices of the Church of
England and share in the spiritual life of the communities they serve. They …
43
are able to represent the church in public life and engage in partnerships across wider
groups of parishes, including, where possible, working with churches of different
denominations and traditions and other faith communities and their leaders.
Ordained ministers are accountable and obedient in exercising ordained
ministry as a deacon or priest within the Church of England. They …
understand the legal, canonical and administrative responsibilities of those in public
ministry within a mixed economy of church.
show developed skills as theologically reflective and reflexive practitioners in relatively
unsupervised settings, exercising wise and discerning judgment.
Incumbents are ready for, and open to, exercising a ministry of oversight and
vision as priests in the church of God. They …
take a lead role in working with partners, representing the church in public life,
including, where possible, working with other faith leaders.
Incumbents exercise appropriate accountability and responsibility in faithfully
and loyally receiving the authority of others, consistent with a position of
responsibility. They …
know and understand the legal, canonical and administrative responsibilities of those
having oversight and responsibility.
show sophisticated skills as reflective and reflexive practitioners and the capacity to
develop these further to energise creative, theologically informed practice.
ORDAINED PIONEER MINISTRY
Ordained pioneer ministers are particularly flexible, resourceful, innovative
and entrepreneurial in their approach to ministry and mission beyond the
existing church, thriving in unfamiliar cultures and contexts. They …
are able to plant, lead and mature a fresh expression of church.
are able to inspire and nurture the risk-taking of others
enable others to develop the capacity to learn from failure and success.
are proficient in contextualising the Church of England’s tradition and practices for a
variety of models of fresh expressions of church.
are proficient in clearly articulating the faith to those outside the church in a variety
of ways and contexts.
are able to identify, train, develop and use leaders within fresh expressions of church
and release them to develop ecclesial communities in other contexts.
are able and willing to develop sustainable, personal and communal support in a
fresh expression context within a mixed economy, including belonging to a peer
learning network.
44
Ordained pioneer ministers in a post of responsibility are ready for, and open
to, exercising a visionary ministry as priests in the church of God with a
specific focus on the oversight of teams leading fresh expressions of church.
They …
understand the legal, canonical and administrative responsibilities of those having
oversight and responsibility, including Bishops’ Mission Orders.
are able to supervise lay and ordained pioneers and leaders of fresh expressions of
church in both informal and formal settings of training and practice.
45
APPENDIX 2: ILG Case Study Tutor Feedback
Summary of Feedback
Learning Towards (Outcomes)
Experience – how well was the experience described, including their own reaction to it?
Exploration – how well did they understand and explore the issues raised by the presentation topic?
Reflection – how well did they bring theological insights to bear on the case study?
Response – what new insights did they gain from the case study, reflection and group discussion?
Curate Tutor
Cohort Category of ministry OLM/SSM/SM/
Pioneer
Case Study
Date of Presentation Date of Feedback
46
Presentation skills - how well did they present the case study? How well did they engage with the group, respond to questions and handle differences? Areas for further development
47
Appendix 3: End of Year Intentional Learning Group Report
Name of Curate Name of Tutor
Date
Summary
How well did the curate engaged with the process of peer learning and theological reflection in the
group?
Please comment on the curate’s development as a reflective practitioner and how well they
integrated theological insights into their own practice
48
Please highlight any areas for further development
Please comment on the curate’s self-awareness and their ability to relate to others in the group,
including those with whom they disagreed
49
Appendix 4: Sermon Feedback and Review Sheet
Thank you for taking time to fill in this form. It is always helpful for preachers to know
how their sermons are received and it will be most useful if you can fill in this form as
soon after hearing the sermon as possible. We know you will fill it in with the best
interest of the curate in mind. It would also be helpful if you include ways in which
you think that they could develop their preaching.
Name of curate _________________________________________________________________
Date of sermon ______________ Bible readings ___________________________________
Type of service (e.g. Holy Communion/Service of the Word/All Age/Parade service)
_________________________________________________________________________________
A Theme and content
1. How well did the sermon fit in with the service as a whole?
2. How did the sermon relate to the Bible readings?
3. In one sentence, please write down the main theme of the sermon.
How clear was the theme?
4. How appropriate was the sermon to the context and congregation?
5. Did the preacher use any parables or other stories?
50
If so, were they appropriate to the context and the theme of the sermon?
6. If the preacher used humour was it appropriate and effective?
B Structure
7. How did the sermon begin?
Was it appropriate for the content of the sermon?
8. Was the sermon coherent and keep to its theme or did it wander off the theme?
9. How did the sermon end?
Was it effective as a conclusion to the sermon?
C Engagement
10. How did they engage you intellectually and emotionally in what they were
saying?
11. How far did you feel they were personally involved in what they were saying?
51
12. In what ways did the sermon inform, challenge or surprise you?
D Communication and body language
13. Was the sermon a) too long b) too short c) about right
If it was too long or too short why was this the case?
14. What sort of language did the preacher use:
Was it easy to understand?
Did they use short, clear sentences?
Were academic/jargon words used?
Was it abstract/theoretical or down to earth?
Was it inclusive?
Was it difficult to understand at any point? e.g. obscure, long sentences
15. How did the preacher use her or his voice:
Could you hear easily or were they too quiet?
Did they shout?
Did they sound enthusiastic or bored?
Did they vary their volume and tone of voice?
16. Did they speak a) too quickly b) about right c) too slowly
52
How far did they vary their speed of delivery?
17. How did the preacher use their body? (e.g. did they remain still, walk around or
use any distracting movements?)
18. How well did the preacher make eye contact? (e.g. did they look at their notes
all the time/did they look at the people from time to time?)
19. In what ways do you think that the preacher could develop their skills in
preaching?
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