Valuing the Treasure in Urban Communities

 

By Marijke Hoek

 

Text of a talk given at Preston Christian Action Network January 20^th 2015

 

My dad was a GP in the countryside. During his first years, various kids drowned in the water-rich polder where we lived. So, he and the local reverend called the villagers together to fund and build a swimming pool in which all children could learn to swim. He himself spent many an evening and weekend with a trowel to see the project through. It's one of a range of initiatives that characterised the way my father worked in, and cared for, the community. The projects survived long after he'd retired and passed away. It's a holistic understanding of his profession, addressing systemic change and increasing the wellbeing of the community. The talents to network the right people, to spark imagination, and to provide new arenas for people to use their talents.

 

"When the righteous prosper, the city rejoices" (Proverbs 11:10). When we steward our time, gifting and influence for the common good, and employ our talents lovingly and strategically, it does the community good. It is a relational view of prospering.

The theme 'Valuing the treasure in urban communities' obviously resonates Paul's reference to "a treasure in vulnerable vessels': 'For God, who said, "Let light shine out of darkness," made his light shine in our hearts to give us the light of the knowledge of God's glory displayed in the face of Christ. But we have this treasure in jars of clay to show that this all-surpassing power is from God and not from us' (2 Cor 4:6-7).

Paul's choice of metaphors tends to be in keeping with the emphasis of his message at a particular point. In this respect, the imagery of "clay jars" represents human weakness. It echoes something of the creation story where God uses dust and breathes life (1 Cor. 15:47). Clay vessels were earthenware used in the temple as well as in daily life. 'Clay jars' were a common metaphor for human weakness in the ancient world.

 

The clay jar metaphor serves a few points:

1. The everydayness: God chose the weak things of this world and our every day lives.

"But God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong. God chose the lowly things of this world and the despised things--and the things that are not--to nullify the things that are" (1 Cor.1:26-27)

 

2. Vulnerability: human weakness is the showcase of God's power

'Weakness' can be understood numerical, socio-political, economic; being human.

The first century world dominated by Roman empire, stretched as far as North Africa, Middle East, Europe. Religious, philosophical and political trends were taking its course. Imperial cult in which emperor was Lord who created peace, to his rule would come no end. Rome affected day to day life. First century believers looking for Messiah, who would redeem them from oppression, new throne, new rule, new peace. While people are looking to God, God is looking to Mary. Young, no reputation other than 'servant', yet expectant….Seed. When God does want to do something revolutionary, world changing, he starts with a seed and a teenager. The vulnerability of the exercise.  

 

While we are not the critical mass, we can be the 'critical yeast'. Using our talents diligently, creatively and risky is key to the wellbeing God has in mind. In Matthew's parable of the talents, the trustworthy servants who have been investing their talents and multiplying them receive a commendation and an invitation share their master's happiness. They receive a greater responsibility and are invited into God's shalom economy (Matthew 25:14-30).

 

'Shalom' is used in the scriptures to refer to God's creational intention. It includes peace, soundness, wholeness, security and fullness of life, in which our relationships with God, each other and nonhuman creation are thriving. Faithful stewardship entails love, work, risk, and imagination. Matthew places our vocation in an eternal light, the rays of which already illuminate our lives. In the bible we see God's people being commissioned to build houses and settle down; plant gardens, seek the peace and prosperity of the city to which I have carried you into exile. Pray to the Lord for it, because if it prospers, you too will prosper.' Jer. 29:1-14.

 

This small community was to hold out a vision of wellbeing for the wider society and bring shalom in the place of brokenness and hopelessness. Their destiny is woven together with the city's. Every place has treasures, in terms of people and gifting:

-          Trailblazers

-          Connectors

-          Amplifiers

 

 

Trailblazers

Significantly, in a culture of captured imaginations and narrow horizons, we need a Christian imagination in the arts business, environmental protection and politics etc

In that we look for the mean of peace – shalom – whom we can work with. Together we can drill down in the soul and spirit of what shalom looks like and how that shapes our household, whether that household is personal or organisational.

 

Connectors

People who make connections, help people to think and relate outside of their silos. People who can be involved in strategic thinking in terms systemic change. For example, food banks in a land-rich area like this should be an anomaly. Besides food banks, Christians should be lamenting and looking for systemic change: food growing, employment, living wage, mentoring, giving a hope and a future.

 

Amplifiers

The Christian community is a story-formed community. It is rich in stories, and thus, our cities, towns, hamlets and villages can be filled with the story of Christ as it is lived out faithfully and told creatively. Jesus' challenge to raise our light on a stand so that people may see our good deeds motivates us to tell the tales publicly.

While local media is an excellent platform for the good news message, the Christian community not necessarily makes the most of this opportunity. In several cities local journalists have further developed the church's media coverage. Such a media savvy catalyst person can generate multiple opportunities for the Christian community in the local and regional press.

Jesus' reference to salt challenges us to provide a Christian witness in the public debate. When the local paper features youth crime, we respond with our hope. When they discus asylum, we talk about the need to recover a compassion for the persecuted. Thus, we consistently mix and mingle with the discussion in the market place. By taking part we communicate a Christian worldview, offer an alternative reality embodied in the church and exercise our advocacy, speaking up for those who wouldn't be heard otherwise.

 

Constructive change and effective mission require strategy. Developing a local media hub needs some joint-up creative thinking. It takes a catalyst with an ear to the ground, listening out for good stories. Make the most of every opportunity, always be prepared to give an answer to everyone who asks us of the hope that we have. A wide range of such hope-filled stories can be found on the various citywide Media Hub websites.

 

The gospel is surely good news. The active engagement of the Christian community in the local media can undoubtedly bring change from the bottom up as we seek the wellbeing of society, fill our society with the testimony of Christ and give an ongoing account of the hope we have.

 

While we are aware of our vulnerability and weakness, God's promises divine power in human weakness in view of His redemptive purposes (Romans 8:19-29).

 

May you prosper-

 

Marijke Hoek  m.hoek@btinternet.com

 

Response from UPA Parishes to Bishop of Blackburn's paper 'Healthy Churches: Transforming Communities'.

 

Posted by Rev Anne Morris … Vicar St Oswald, Knuzden

 

2015 will mark the 30^th Anniversary of the Faith in the City report which led to the foundation of the Church Urban Fund. I have clear memories of the astonishing vision behind the report which saw all C of E churches raising money for work in deprived urban areas. The Diocese of Blackburn had its own working group, chaired by Canon Eddie Burns, which drew attention to the many deprived areas in the Diocese. The Church of England seemed to have taken poverty to heart.

 

Thirty years on it seems as if much of this vision has disappeared and that ministry in poor urban areas is a lonely and uphill struggle. Raising funds to pay the parish share and for the maintenance of buildings is very difficult in parishes where money is in short supply. Church members can and do give generously week by week, and committees work hard to run fundraising events, but if the people have little money then the sum total will also be a small amount.

 

Churches in economically deprived areas also face extra challenges in ministering to their locality. These churches can be short of skilled helpers and pastoral events such as baptisms, weddings and funerals can present all sorts of difficulties and challenges not faced elsewhere. Across the diocese UPA parishes are running groups and managing projects which are, literally, a life line to people in their communities. These are often run on a shoestring with a handful of skilled volunteers who are leaned upon heavily and who can become exhausted. In a situation such as this it is disheartening to look at 'flourishing' churches in wealthier areas who seem to have more resources to draw on in terms of both money and people. It is easy for wealthier parishes to become 'consumers' of net resources, leaving poorer parishes struggling with less.

 

If we pause to look at the life of Jesus Christ, his teaching and example, it is quite clear where energy and resources should be directed. To be true to the Gospel we, in Blackburn Diocese, must do the same: resources must be directed at places of poverty. For places of deprivation, therefore, the life and example of Jesus Christ are as important as his death and ressurection; indeed, in the service of the poor and marginalised, Christ's death and resurrection serve as a template for mission and ministry, allowing new life to emerge in, often desperate circumstances. This is a gospel for the world which is outward looking, seeking people on the fringes of society who may never become churchgoers but who may, non the less, be touched by the love of Christ.

 

My feeling, serving in Shadsworth, is that, in the poorest places, poverty is worse than I've ever seen it . Our society in general may be emerging from the recession, but the very poorest are living on less money and less social support. The 'cuts' mean that the 'safety net' has gone. Churches have stepped in with food-banks, but there is much more to be done to allow the poorest on our society to regain dignity and independence. Theologian Canon John Atherton developed the idea of the 'central determining reality' of local economies. This could refer to a dominating employer or industry (such as Mullards was in Blackburn 30 years ago), or to the hidden workforce of outworkers creating budget goods and paid as pieceworkers.

 

Today's central determining reality, for many parishes in the Blackburn Diocese is poverty. There are parishes where 49% of children, 50% of pensioners and 44% of working age people live in poverty. At the same time the Diocese also has parishes where only 2-3% of these groups live in poverty. Inequality, therefore, is a very striking feature of the Diocese – a second central determining reality. However the will to support ministry in the most deprived parishes appears to be fading, or to have disappeared completely. With vision and commitment the Diocese could, at least with its own finances and resources, address the inequality in parish support. This would begin to make a difference to places of poverty and enable a much more dynamic and effective ministry there. This would be a prophetic act, centred on the life and teaching of Jesus Christ, and living out the Resurrection in the world.

 

The occurrence of poverty in the Blackburn Diocese is so significant that it should be the basis, the starting point, of any vision statement, on which all other matters are judged. If this doesn't happen then the ideas laid out on the 'Healthy Churches Vision Document' will simply not be possible in the most deprived parishes because of lack of financial and people resources. The gap between rich and poor parishes will widen and, eventually, there will be no effective ministry or mission in the places which need it most.

 

It must also be said that ministry and mission in the deprived parishes has to be 'slow ministry'. Very often 'the poor' are 'done to' rather than 'done with'. For change to be effective and lasting, ministry needs to be 'done with' those affected by poverty, not 'to'them.– it has to be there for the long haul, because it takes time to listen and understand, it takes time for trust to be earned, it takes time for cultural barriers to be understood and overcome,  to begin to change local economies and to allow hope to grow.  This needs time, patience, resources and a love whose source and inspiration is Jesus Christ. There is no 'quick fix.'

 

Anne Morris   4/12/14

Response to the Bishop of Blackburn's vision statement

The Bishop of Blackburn is asking for comments and responses to his vision statement for the future of the church in Lancashire.

This is a personal response by GREG SMITH  to the vision statement which comes out of my experience as

1. an active member of the congregation of St Mathews Preston (Parish of the Risen Lord)

2. forty years of experience in urban mission and community development in London and Lancashire (including a current role as a staff member of Together Lancashire)

3. extensive research and writing in the sociology of religion, specialising in the role of faith in urban communities (see website for links to publications etc.. http://gregsmith.synthasite.com/

There is much to be commended in the vision.. It is clear that as society changes rapidly the church needs to change too. Click on this link for my extended thoughts on reassembling the church in the contemporary context . 

It is clear to me that for the Church of England in Lancashire survival is at stake. Congregations are ageing fast and not being replaced and renewed, buildings, clergy salaries  and the traditional pattern of parish worship and ministry will not be sustainable for another two decades. Signs of life and hope in the wider church in Lancashire are found mostly in the newer independent churches which have learned to travel light without to many encumbrances by way of sacred buildings and institutional deadweight, where a basically evangelical gospel demanding personal commitment to Christ in the context of supportive community is central. Members of such groups are seen not as mere "churchgoers" but disciples of Christ being shaped to share in God's mission in the world.   The church of England in Lancashire only approaches this model in a small number of parishes and needs to move in this direction.

Within the vision document I note three areas of concern where in my view the statements need to be strengthened and developed.

 meeting the needs of the community and tackling poverty

Lancashire as a whole, and particular communities on the coast, and in the major towns faces multiple deprivation, growing poverty and increasing inequality. The welfare state is being dismantled as part of the global neo liberal project, and in the present programme of austerity which is being targetted unjustly at the poorest people in society, and with cuts in local authority funding being directed unfairly towards councils in the north of England.  As poverty grows many churches and Christian projects are raising their game and working hard through food banks, work clubs, homeless projects, youth and family work to provide help for those who are most vulnerable. As society changes every church will need to build a practical commitment to tackling local poverty into its DNA. But we will need everyone to think biblically, theologically and politically about the limits of charity and of ways to mobilise goodwill into a new politics based on commitment to the common good, and speak truth to power about what is happening in our society.

supporting mission and ministry in the tougher places, (UPA parishes and social housing estates)

The vision speaks of the need to

Plan to grow new congregations and unashamedly seek to bring others to faith in Christ

Historically it has been much easier to achieve this in comfortable areas and parishes than in UPA parishes and social housing estates, with the result that where the practical and social needs are greatest the church is often at its weakest. The Church of England has a unique role in many of these places as the commitment to parish ministry throughout the land mean that Anglicans "hang in there" long after all the other churches have given up. This commitment to the most deprived communities needs to be sustained and prioritised, with new forms of redistributing resources of finance and mission and ministry resources from wealthy Christians and parishes towards the most needy. (As an aside it is refreshing to see how Pope Francis understands and articulates these principles).  Christians from such communities, and indeed ordinary residents in these places, need to be empowered and given a voice so that their experiences, assets and concerns are better recognized within the diocese and across the county.   

working collaboratively with neighbouring churches across the denominations

For the church to be renewed we need to move away from tribal religion and silo thinking to a a wider and more open ecumenism, building friendships and alliances with the widest range of Christians, and those of other faiths and none. "working collaboratively with neighbouring churches" cannot be defined merely as sharing resources more efficiently across parishes within the deaneries of the diocese, or relying on formal ecumenical institutions such as Churches Together in Lancashire or its local groups, many or which are struggling and sometimes just boring committees that have little impact on local church life. Rather what is called for are emerging informal networks of active, mission focused, cross church partnerships that can move rapidly to meet need, take opportunities and share information and resources. In Lancashire we have at least two exciting local groupings from which we can learn, Preston Christian Action Network and its overlapping networks, and the Morecambe Churches Forum . One feature of both of these is their use of electronic communication and strong online social media presence and activity. They bring together for mission local Christian activists, share information and resources quite rapidly and sometimes bypass institutional church leaders, who can sometimes be the blockages that prevent effective action.

Working together in this way also opens up pathways to collaboration and partnership with local authorities and secular voluntary organizations, as well as with people and groups within other faith communities concerned for the welfare and shalom of the wider community. Indeed I would argue that the most appropriate models of interfaith work are based around community action rather than the tired out and naïve models which were based on tea and samosas with a period of silent reflection to remember our God(s).

If these three priorities can be incorporated as central to the vision of the church in Lancashire, and embodied as central to the corporate life of the people of God then there is a hope and a future for us all.