Overview

From the earliest days of the Christian Church, there have been deacons and priests who have earned a living and explored their ministry through supporting themselves. However, as the Church is developing fresh initiatives in mission in a fast-changing world, there is a renewed interest in vocations that unite a sacramental ministry with daily life and work—a type of ministry, as the image of “busking” suggests, that is characterized by creativity and improvisation. This book on self-supporting ministry focusses specifically on ordained ministry in secular employment (MSE). The aim is twofold: to undertake an in-depth theological reflection on MSE, and to offer some practical help to enable such clergy (and the Church generally) to grow in the awareness of the creative scope and potential of this ministry in the contemporary world.

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9781789591552

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Reviews

Its subtitle claims that this is a book about MSEs; an acronym which might stand for Ministers in Secular Employment, or alternatively, Ministers in a Secular Environment. Whilst much of the book assumes the former, the eventual conclusion (p. 90) is that the latter is more appropriate. I mention this at the outset because although I have ministered in a stipendiary category for most of my life, I found myself convinced that my ministry has also been characterised, at least in my own mind, as being in a secular environment. That is another way of saying that this book will be of interest not only to a niche market of designated MSEs, but rather to ministers of all kinds who take the cues in their ministry from the secular environments in which they practise it, be they lay or ordained. I knew I was going to enjoy the book when, from the outset (p. 2) ordained ministry was defined according to an Anglican Liturgical Commission as follows: In order that the whole people of God may fulfil their calling to be a holy priesthood, serving the world by ministering Christ’s reconciling love in the power of the Spirit, people are ordained to enable others to fulfil their calling. All who identify with that definition will find much in this volume to ponder over. However, the stated aim is important and taken seriously. This is a reasoned theology of ministry, as informed by the experience of MSEs, many of whom are quoted or referred to. One of my favourite quotations comes at the outset, as a succinct description of the difference between MSE and Chaplaincy: ‘I do not carry a cross in my work jacket but a slide rule in my cassock pocket’ (p. 9). The author is himself an MSE of many years’ standing, and eminently well qualified both from his experience, and from his remarkable hinterland of academic and literary resources (there are 13 pages of bibliography and 28 pages of notes to support his arguments). His frustration that this form of ministry is not adequately honoured by the Anglican Church is set out clearly in the first chapter which links MSE to Anglican ecclesiology and biblical witness. This chapter alone would form worthwhile reading for anyone considering this ministry; looking for material to reflect on from the perspective of this ministry, or indeed looking for material to reflect on from the perspective of any kind of Christian ministry. Chapter 2 introduces us to the metaphor of busking. The concepts that the picture of the street busker brings to mind are described in terms like: improvisation, marginality, liminality, and jester. Though he does not make the link, one is reminded of arguments in Harvey 132 BOOK REVIEWS Cox’s Feast of fools, from a previous age. MSEs are signs to clergy and laity alike. The introduction tells us that the essence of the book is to be found in chapters 2 and 6, but few will want to neglect chapters 3, 4 and 5. Chapter 3 deals with four dimensions of ministry: discipleship, ministry, human flourishing, and sociality: ‘An adequate theology of MSE requires the interaction of these four dimensions’ (p. 35). Chapter 4 is headed ‘Improvising’ but contains some rich theological insight about ministry in general. For example, ‘The key issue for the ordained today is to evoke society’s need for God and not to maintain a group separated from society as it addresses the inter-relationship between priest people and circumstance’ (p. 61). MSEs maintain the essential conversation between the Church and the world. In the same chapter, there is also a potted theology of mission. Some key themes emerge as Francis explores the implications of models of world affirmation based on kingdom and incarnation. This discussion is continued into chapter 5. Theologically rich terms like hospitality, advocacy, blessing, reconciling, and nurturing are brought into play. Chapter 6 is headed MSE and spirituality, and will be enjoyed as much for what it says about spirituality per se as for the connections it makes with MSE. This chapter is an excellent example of how the book can be read at two levels. One would be from the perspective of a prospective or practising MSE; the other would be for anyone who wants to read a succinct theological apologia for ministry as described in the quotation above. This is a book written with feeling, and one suspects, not a little autobiographical reflection. The author himself tells us that the book was prompted in part by his being made redundant suddenly and unexpectedly from his secular employment. That event, traumatic as it must have been, has undoubtedly provided us with a book which will be greatly and deservedly valued by many. -- John Holdsworth * Rural Theology *

Its subtitle claims that this is a book about MSEs; an acronym which might stand for Ministers in Secular Employment, or alternatively, Ministers in a Secular Environment. Whilst much of the book assumes the former, the eventual conclusion (p. 90) is that the latter is more appropriate. I mention this at the outset because although I have ministered in a stipendiary category for most of my life, I found myself convinced that my ministry has also been characterised, at least in my own mind, as being in a secular environment. That is another way of saying that this book will be of interest not only to a niche market of designated MSEs, but rather to ministers of all kinds who take the cues in their ministry from the secular environments in which they practise it, be they lay or ordained. I knew I was going to enjoy the book when, from the outset (p. 2) ordained ministry was defined according to an Anglican Liturgical Commission as follows: In order that the whole people of God may fulfil their calling to be a holy priesthood, serving the world by ministering Christ's reconciling love in the power of the Spirit, people are ordained to enable others to fulfil their calling. All who identify with that definition will find much in this volume to ponder over. However, the stated aim is important and taken seriously. This is a reasoned theology of ministry, as informed by the experience of MSEs, many of whom are quoted or referred to. One of my favourite quotations comes at the outset, as a succinct description of the difference between MSE and Chaplaincy: 'I do not carry a cross in my work jacket but a slide rule in my cassock pocket' (p. 9). The author is himself an MSE of many years' standing, and eminently well qualified both from his experience, and from his remarkable hinterland of academic and literary resources (there are 13 pages of bibliography and 28 pages of notes to support his arguments). His frustration that this form of ministry is not adequately honoured by the Anglican Church is set out clearly in the first chapter which links MSE to Anglican ecclesiology and biblical witness. This chapter alone would form worthwhile reading for anyone considering this ministry; looking for material to reflect on from the perspective of this ministry, or indeed looking for material to reflect on from the perspective of any kind of Christian ministry. Chapter 2 introduces us to the metaphor of busking. The concepts that the picture of the street busker brings to mind are described in terms like: improvisation, marginality, liminality, and jester. Though he does not make the link, one is reminded of arguments in Harvey 132 BOOK REVIEWS Cox's Feast of fools, from a previous age. MSEs are signs to clergy and laity alike. The introduction tells us that the essence of the book is to be found in chapters 2 and 6, but few will want to neglect chapters 3, 4 and 5. Chapter 3 deals with four dimensions of ministry: discipleship, ministry, human flourishing, and sociality: 'An adequate theology of MSE requires the interaction of these four dimensions' (p. 35). Chapter 4 is headed 'Improvising' but contains some rich theological insight about ministry in general. For example, 'The key issue for the ordained today is to evoke society's need for God and not to maintain a group separated from society as it addresses the inter-relationship between priest people and circumstance' (p. 61). MSEs maintain the essential conversation between the Church and the world. In the same chapter, there is also a potted theology of mission. Some key themes emerge as Francis explores the implications of models of world affirmation based on kingdom and incarnation. This discussion is continued into chapter 5. Theologically rich terms like hospitality, advocacy, blessing, reconciling, and nurturing are brought into play. Chapter 6 is headed MSE and spirituality, and will be enjoyed as much for what it says about spirituality per se as for the connections it makes with MSE. This chapter is an excellent example of how the book can be read at two levels. One would be from the perspective of a prospective or practising MSE; the other would be for anyone who wants to read a succinct theological apologia for ministry as described in the quotation above. This is a book written with feeling, and one suspects, not a little autobiographical reflection. The author himself tells us that the book was prompted in part by his being made redundant suddenly and unexpectedly from his secular employment. That event, traumatic as it must have been, has undoubtedly provided us with a book which will be greatly and deservedly valued by many. -- John Holdsworth * Rural Theology *

Author Information

James M. M. Francis is a self-supporting minister in the Diocese of Durham and a non-residentiary canon (emeritus) of Durham Cathedral. He was a university teacher in New Testament Studies. He was Principal of the Durham OLM Course and continues to be involved in ministry training.

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