glimpses
One of the real pleasures of my work is spending some time convening Strengthening Estates Ministry, the group for clergy and church workers in the Diocese of Birmingham who minister in outer housing estates (you can find more details and explanation of this here). I’m just back from a wonderful 24 hour conference of SEM where 24 of us gathered for a structured conversation based around stories of ministry in these wonderful and tough areas of multiple deprivation. This was excellent theological reflection and comradeship, really grounded, inspiring, humbling, challenging and tiring. It will be fascinating to try to catch the difference this makes to me and the other participants and to see what effects this has on our ministry and parishes.
My mind is full of a huge wodge of stuff that I need to spend time examining and to let sink in and to sift, but two things shine out for me, things I had not really noticed before or which have been brought much more to the fore. One of these is that in amongst the darkness and difficulty we see glimpses of God which we must pay attention to and which can give us the strength to keep going. The other is that sense of call that many of us felt to our particular churches and communities, something else that makes it possible to stay and flourish when things are against us.
This brought to my mind RS Thomas’s poem The Bright Field:
I have seen the sun break through
to illuminate a small field
for a while, and gone my way
and forgotten it. But that was the pearl
of great price, the one field that had
treasure in it. I realize now
that I must give all that I have
to possess it. Life is not hurrying
on to a receding future, nor hankering after
an imagined past. It is the turning
aside like Moses to the miracle
of the lit bush, to a brightness
that seemed as transitory as your youth
once, but is the eternity that awaits you.
Plenty here for me to reflect on about how it applies to the difficult and complex life of the city and to the deep, quiet joy of ministry here.
contrast
January 17, 2012, 1:31 pm
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halfmoon poetry,
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the birmingham greenway,
urban ministry,
walking
Three recent walks give much food for reflection.
Mike and I try to walk once a month. We’re both in a position where we supervise other people. Our walking is an essential safety valve, often a chance to let off steam and frustration, and an opportunity for peer supervision. We usually spend a day walking in the countryside, drink a pint en route. This has become an increasingly central and important discipline, something that adds to thriving as well as surviving.
This time we walked 14 or 15 miles of a route from a booklet I had found: The Birmingham Greenway. This leads from the northern edge of the city at the TV transmitters near Blake Street Station to the southern boundary at Coughton Park between Longbridge and the Lickeys. As we both know the south well, we walked from north to the centre. This is a way of walking which is about conversation, support and challenge while getting exercise and exploring a place.
The second walk was a poetry and landscape workshop which Bharti gave me as a birthday present on Wenlock Edge. There’s a really good description of it here by Helen James the poet who led it. This was a way of walking which was about going slowly, of looking and listening deeply to the landscape and what is within. The walk, for me, was comparatively short, but I am grateful to be introduced to new ways of walking, one which is very much about mindfulness.
The day was a real gift in terms of poetry. I’ve begun writing poetry really for the first time as a result of the long Camino I did a couple of years ago and through this blog and some of the people I have met while blogging. The workshop has really increased my confidence that I have a poetic voice. I also came away with a draft of a poem ‘light shed’. I’ll share it with you when I have worked on it some more.
The third walk was with my friend Paul. He is a very experienced hill walker and it soon became clear that he is much fitter and faster than me. We had an excellent day in south Shropshire. A bright day with sun, cold wind and ice. This in many ways was walking as pure exercise as we climbed Caer Caradoc, the Lawleys and the Long Mynd, scrambling down icy descents, me doing my best to find the balance between keeping up and not falling over. I feel much better for having done this and it has spurred me on to think about increasing the distance and difficulty of the routes I walk.
Much to mull over with the prospects of another year of good walking and writing.
thriving in mission
Strengthening Estates Ministry: Thriving in Mission, by Al Barrett and myself, a write up of and reflection on last years excellent conference for clergy working in deprived outer estates in Birmingham is now available for free download here with thanks to the Sisters of the Love of God.
There is also a shorter version in the current edition of Fairacres Chronicle, a journal that I find deeply nourishing.
reflecting
Coming back from our Camino Ingles walk has meant going straight into a week of intensive work. Today has been my first chance to draw breath and reflect.
I feel deeply refreshed, spiritually and mentally, by the Camino, if still a bit short on sleep. The Ingles meant for a short Camino of a few days, but it was an epic. It is interesting for me to compare it with the much longer Levante a couple of years ago.
It was, of course, a profound privilege to be able to walk it with Meenakshi. Sharing this has deepened our relationship; we have learned about each other and ourselves. And it felt a real achievement to have done it, hence those happy faces in the Obradoiro Square in Santiago – here we are in better weather the next day:
We stayed in albergues (pilgrim hostels) and hostals; we ate bocadillos and menus; we walked around 45 miles; we met other pilgrims; new friendships were made and others deepened. I will give a report on the route and tell some of the stories that came out of it soon – although Meenakshi has already told the one of me falling right at the end, which may be the best one. For me, the memories are held and prompted in my credencial, the pilgrim passport with its stamps:
I like walking the Camino routes. There is the fact of it being a pilgrimage, of walking to Santiago Cathedral, to the Apostle’s Tomb, to make prayers for particular people and situations. There is the sense of it being a conscious walk with God, of us doing our best to begin and end the day with prayers, of the times of silent walking so that prayers can be made, of going to Mass when possible.
There is the sense of walking with other pilgrims – both now and past. Thinking about the folk who made the difficult voyage from Bristol to La Coruna and then walked – although remembering that their route is probably shared with the N550; Some present day pilgrims (not us) walked its hard shoulder to save a kilometre or two on that dreadfully wet last day.
Taking a rest in a tunnel under a railway, we found a psalm and a prayer pasted to the wall by a pilgrim a few weeks before; their prayers inspiring and helping us on to our goal:
The Camino route took us through a great deal of peaceful beauty, but it is also deeply honest and incarnational. It meant walking out of urban A Coruna, through the industrial zones on the outskirts of Sigueiro, past outer urban social housing and then beggars in Santiago. It is not an escape from the difficulties of the world. Coming back home to the realities of ministry in outer urban parishes in a time of recession and economic and social difficulty, to the Occupy protests (and the initial mess that St Paul’s had made in London), I am glad that I walked the Way I did. There is a very close connection, a deep reality of it all being taken into prayer, of a new readiness to exercise my priesthood. A deeply good pilgrimage.
life on my estate
I’ve just stumbled upon this superb youtube video made by young people about Weoley Castle.
the role of the church in community regeneration
This is a departure from my usual blog posts. Here is a discussion paper I have written on the role of churches like the ones I minister in within contemporary British society.
The Role of the Church in Community Regeneration – a view from the estate parishes[i].
This paper is written within the context of the Coalition Government’s Big Society agenda[ii], in which voluntary social action, public service reform and community empowerment are drawn together; the beginnings of partnership between the Church of England and other churches in delivering Big Society programmes; the start of stringent public spending cuts; opposition to this, particularly through street and campus protests.
This paper seeks to describe what this reality looks like from the perspective of a parish priest ministering in outer estate parishes in Birmingham. It attempts to articulate some of the questions, difficulties and contradictions that such ministry leads to, and it looks at some of courses of action that seem most fruitful. Please note that this is a discussion paper in which I am working out what I think. It is not my final word and I would very much value any comments you have.
It is useful to reflect that next month marks the 25th anniversary of the Faith in the City Report. Those years have seen a marked change in the culture of anglican parish churches in neighbourhoods marked by multiple deprivation and poverty as churches have developed community projects, enabling them to serve those in need in their parishes. The Church has displayed a deep commitment to all people living in such areas.
In Birmingham Diocese, this commitment has particularly been through our parish churches (not least through the redistribution of resources from those in wealthier areas to those in poorer); through a commitment to being faithfully present in all areas of the Diocese; through service to our neighbourhoods (we are there for everyone who lives in them) particularly through parish based community projects, resourced by the Community Regeneration Department and Thrive West Midlands, and through city and diocese–wide work.
This commitment and presence of the church in the diocese has been deepened and made more effective by the partnerships that have been built up and established with local residents, local government, New Deals for Communities and other area based regeneration programmes, Third Sector organisations and many others. This model has been affirmed in the Church Reports Faithful Cities (2006) and Moral, But No Compass (2008) and in Crossover City (2010), the theological reflection commissioned by General Synod.
This faithful practice has been informed by a number of biblical and theological strands. For myself, I would focus on the service of the Kingdom of God; the teaching of the Gospels to work with Christ in the creation of that alternative reality in which all people, and especially those who are “the least of the Lord’s sisters and brothers” may flourish; the discovery and service of Christ in the least of his brothers and sisters; the desire and imperative to help individuals and neighbourhoods to flourish (to expand on St Irenaeus, “the glory of God is a human being fully alive” is also seen in a neighbourhood or parish fully alive); the preferential option for the poor; the transformation of Christian communities into eucharistic people. From a sacramental socialist perspective, we might look to patristic teaching on poverty and equality, to the example of the slum ritualist priests and parishes of a century ago, and to theology of liberation.
In her very helpful speech during General Synod’s debate of Big Society last week, Paula Gooder attempted to root the Church’s response to social and economic need in a biblical theology of community. This seems to me to be a rich theme that I will be reflecting on in the future. There is much here about the nature of corporateness; the nature of the Body of Christ; the Gospel tradition of community and Jesus being where the outcasts are; as well as much that can question and help us as we seek to understand and form ‘good societies’ in twenty first century Britain.
In the context of Birmingham, much of the grassroots-based work which is underpinned by such theological and spiritual vision has been informed and enriched by the key theological value of generosity, identified and reflected on so deeply by the late Bishop John Austin. The concept that a neighbourhood can only flourish when it is ‘clean, safe and generous’ has been a well-received and valued offering to Birmingham.
As a parish priest, I am interested to see that the Government’s ‘Big Society’ agenda is similarly shaped to much of the work that my parishes, and many similar ones, have been engaged in for many years. The parts of the Big Society that are about empowerment, mutuality, partnership resonate strongly with my own practice (and with such elements in the Labour tradition, and other strands such as community organizing and some anarchist thought).
It is also important to restate that anglican parishes (along with churches of other traditions in areas of deprivation and poverty) have been working in partnership with a whole stream of national and local government initiatives for the last couple of decades (as has most of the Third Sector)[iii]. In the areas I minister in, the Church is deeply enmeshed in the Third Sector and in partnerships and relationships with government. This way of working has been adopted in order to help both individuals and neighbourhoods to flourish. Parish based community projects have sought funding in order to keep their essential work going; the relationship between Government and the Third Sector has evolved to enable this to happen; while strands like community organising have put an emphasis on building relationships and partnerships. Another dimension of this is that church-originated projects have developed a great deal of good practice. We should therefore, as part of our generosity, be seeking how we can model and share what we do well with others.
I would see such work as being about Incarnation, service and the works of mercy; it is about empowering individuals and helping them and communities to flourish; about creating the possibility and vision for alternative futures; as such it is focussed on the Kingdom of God, on prophetic action, on the justice of God. Being pragmatic, it is difficult to see how the Church could withdraw from the partnerships with Government in its various forms without doing immense damage to the lives of vulnerable people in deprived areas. In the neighbourhoods in which I work, existing Third Sector work would be decimated if the Church withdrew from partnerships.
There are obviously deep questions and concerns about the Big Society. The key one is that it is being implemented at the same time as swinging public spending cuts. It has been good to see the Church expressing grave concern about the cuts and their disproportionate effects on those in the bottom ten percent of our society[iv]. I would characterise our work as being about creating a just society in which all can flourish, and am opposed to anything that casts an unfair burden on or which stigmatises those in poverty. The Church must be able to remain free to criticise Government.
I have worries and questions about the Church being coopted into the agendas of Government (of any party) or, indeed, of any funders, but believe that our faith in the God of the Incarnation impels us to take risks in the service of the world. It would clearly be foolish to go so entirely down the Big Society line when it may prove to be just the latest in a series of short-lived Government programmes (while recognising that it has the potential to reshape public life for a generation). We are bound to feel uncomfortable with a great deal of this, but this is not sufficient reason to withdraw from work that seeks to serve those in greatest needs and which tries to cooperate with the Kingdom of God. At the same time, however, we need to discern the lines that we should not cross.
The experience we have in developing areas of work which chime in with the Big Society allow us to see that Big Society type empowerment needs proper resourcing both in terms of finance and time if it is to be successful. It is important that the cuts do not leave us having to make bricks without straw[v]. It is essential for the Church to maintain the freedom and vision to be able to speak prophetically against actions that we identify as harming those in greatest need in our society.
On the same basis our churches in this time of austerity need more than ever to look at the resources that we have and to see how we can make a greater offering to the communities and neighbourhoods we serve. Anglican churches in many of the most disadvantaged neighbourhoods of Birmingham have a history of presence, sustaining and offering when on paper they have nothing whether it is through people, buildings or money – in many cases this is a widow’s mite offering. The opportunity for the wider and wealthier church to understand and support this has not always been seized and perhaps it is time for us to model a Church of England Big Society to demonstrate what might be possible in wider society. We practice financial redistribution through the Common Fund and Parish Share. How might this be yeast that transforms all our life as a Church?
This leads to the related question of what we can do while living with the cuts. It is clear that life for parish based community projects and for people living in deprived parishes is going to be more difficult in the coming years. As individual Christians and as Church communities, we need a very serious engagement with the reality of this. In terms of estate parishes this might best be done by continuing to develop reflective practice whereby people reflect on the Gospels and their own stories, or those of people they know, so that they are led more deeply into the work of the Kingdom. The methods of liberation theology are of key importance in this first step. It is also important that those who serve the Church by teaching should help parishes in contexts of poverty and deprivation through Gramsci’s model of the organic intellectual.
It is vital that our work is connected with others. Many of us are engaged in struggle to make the world better through movements like the unions or campaigns like the Peoples Charter. It is essential that our work is as broad based as possible and as effective as possible.
There is a great importance in paying continuous attention as to why we are engaged in this work and this ministry. We pray that all we do is rooted in the Passion, Death and Resurrection of Christ and in the power of the Holy Spirit. As far as possible, we should model a life that is a beautiful, hopeful, creative and joyful offering to God. We know that it is easy to become deformed in the struggle for justice. Our life therefore needs to be strongly rooted in the disciplines of prayer and worship; we are here for the long haul.
Andy Delmege is Vicar of St Bede, Brandwood and Priest in Charge of St Gabriel, Weoley Castle in Birmingham Diocese. He is the Convenor of Strengthening Estates Ministry.
An earlier version of this paper was presented to the Society of Sacramental Socialists Christ the King Meeting in November 2010 (http://sacramentalsocialists.wordpress.com/)
[i] Non-British readers should note that ‘estates’ refer to neighbourhoods made up of social housing, often with associated problems of poverty and multiple deprivation. In the US, they would be referred to as ‘inner city housing projects’. The estates that form the context for my work and ministry are ‘outer estates’ meaning social housing built since the First World War on the outskirts of British cities to house the white working class population as the inner city districts were slum-cleared.
[ii] See, for example Jesse Norman The Big Society: Anatomy of the New Politics, University of Buckingham Press, 2010
[iii] as Ken Leech has observed (private conversation, November 2010), partnerships between the Church and Government to overcome poverty and deprivation goes back at least to 1870. In this paper, I am concerned chiefly with the particular relationships developed over the last couple of decades as the Government has commissioned the Third Sector to undertake particular bits of work.
[iv] see for example Archbishop Rowan’s interview with Radio WM on November 7th, or the five bishops quoted by Jonathan Wynne-Jones in the Daily Telegraph on November 21st.
[v] this phrase comes from a private conversation with Andrew Davey.
celebration of a new ministry
On Sunday Bishop David came to St Bede’s to Licence my colleague Kate Pearson as Pioneer Ordinand at St Bede’s and St Gabriel’s. An excellent day.
pilgrimage and urban mission
“For your pilgering interest” was the title of the email – and it was from Joe - of course it was interesting. It contained a link to this article about the Shrine of Our Lady of Penrhys. Fascinating and profoundly hopeful, particularly how the regeneration of the Penrhys estate has been so deeply linked with the ancient shrine and modern statue at the top of the hill. Pilgrimage and urban ministry put together, something that I will be reflecting on in the future.
Then a follow up email “If you insist on walking there,” (I’m not sure if I had, but..) “look at this” The Cistercian Way. I am already dreaming dreams. Some of this (and perhaps also the Shropshire Abbey Way I found in the summer) will be walked in the next year. Happy trails!
Our Lady of Penrhys
