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Rev Dr Langley Mackrell-Hey, Summary of research finding undertaken through the University of Durham DThM, 2000-2016

Suggestions for further action

This has been a small-scale piece of research. I am not proposing that all of my arguments are valid for every church and circuit across the connexion, but that further investigation is warranted. I offer the following suggestions:

1. This research suggests that more work is required to establish and reinforce the vision of Fresh Expressions in local congregations, particularly in relation to establishing new churches. Whilst few of the projects investigated here demonstrated ecclesial intent, there are, at present, no criteria by which circuits and local churches can discern those who do (or could be encouraged in this direction), and those who do not. I would suggest that the Church offers material to help churches assess and review their fresh expressions as part of the October count; the process by which the Church gathers data on its membership and attendance. Also, churches should be encouraged to incorporate more fresh expressions leaders on to church councils. All too often, the constituency of church councils and the place occupied by fresh expressions on agendas of meetings, signalled that these projects were subsidiary activities of the wider church rather than serious attempts at evangelism and community building.

2. The Methodist Church might explore whether the concerns raised about the appeal of membership within this research are indeed present elsewhere. To this end, the Methodist Church would benefit from a deeper conversation about the nature and place of membership, examining at depth the difference between the admission criteria for early Methodist societies, and present requirements. The Church may wish to examine other models by people can affirm their faith and develop a sense of belonging and covenant relationship, within any given fresh expression.

3. There is a need to separate the legal requirements of membership from the inherited expectations of local churches, and to show how it might be possible for newcomers to fulfil the requirements of membership by attending a fresh expression. If membership remains as the only route by which the wider Methodist Church can mediate belonging and the right to stand for office, a resource intended to inform and support those who are transferring membership from another denomination to the Methodist Church, outlining Methodism’s distinctive theology and contrasting practices, would be helpful.

4. Fresh expressions development might be encouraged and safeguarded by conferring a special status on those fresh expressions that are intent on forming a new church; that of being a Fresh Expressions Mission Church (FEMC). FEM Churches would live under the discipline of a Fresh Expressions Mission Order (FEMO). They would remain under local church and circuit oversight, but would benefit from the support of a District Mission Team. The option for a circuit, rather than a church, to nurture a fresh expression, would remain. Standing Order 051 would be expanded to allow Methodist members to take up dual membership of both an inherited church, and a fresh expression with FEMC status. This would enable fresh expressions to constitute themselves as churches with greater ease, and at an earlier point. The Mission Team would be authorised to suspend standing orders on pastoral or missional grounds. Nevertheless, the broader aims of Methodist oversight would be honoured. This more corporate outworking of the ‘light touch’ would allow the Methodist Church to explore alternative ways of achieving this. It would also mediate against any unhelpful local personal episcopé and help retain connexional accountability.

5. The Methodist Church might explore further how presbyters view and apply CPD. In terms of the call for leaders to exercise a ‘light touch’ in the interpretation of Church discipline, the Church needs to guard against a view that CPD offers guidelines or principles rather than formal requirements. This research has identified the need for further work on how presbyters are applying Standing Order 605 in forming new churches, and how this relates to fresh expressions, and Standing Order 607(4), which requires churches who are in a state of sustained decline to become a class of another church. Conversely, in situations of decline, in how many cases are circuits involved in appointing additional representatives to the local church council? What are the pastoral or mission considerations that presbyters or superintendents are making in applying or resisting the standing order? What examples exist of churches who have converted to class and retained or expanded their mission?

6. The process of connexional consultation by which the Methodist Church operates appears slow and out-of-step with the needs of presbyters who, at times need to act rapidly. This is an example of where the Chair of District, in consultation with superintendents, could be given permission to take initiative (or suspend standing orders) on the grounds that delay would undermine the local mission of the church. This would have the effect of decreasing the influence of the superintendent and increasing the influence of the Chair. At present, superintendents are the final authority in circuits. Such a move might strengthen connexionalism at a point where the call for freedom at a local level might weaken it.

7. Fresh expressions may well require considerable pastoral and teaching expertise. Superintendents might reflect on how they allow fresh expressions to receive ministry from a select group of local preachers, thereby safeguarding quality of teaching and consistency. Whilst this is permissible, in some circuits it may well run counter to the culture of preaching wherein preachers are expected to minister across the whole.