Jonny writes: 'i sometimes get asked about the relationship between fresh expressions and emerging church. it's all part of the wider change in response to mission in postmodern cultures. fresh expressions is the anglican/methodist initiative. emerging church was the name given to the earlier experiments at the edges that was not denominational that inspired the c of e to write mission shaped church. the edges are blurred and it's not really that important. i know of very few other mainline denominations around the world that have been so prepared to pave the way for newness in response to the changing mission context. it's very encouraging.'

Jonny's blog is in response to the announcement that the Fresh Expressions initiative is to continue for a further period of five years. The Rt Revd Graham Cray, currently the Bishop of Maidstone, is to be the next Archbishops' Missioner and leader of the Fresh Expressions team. The Methodist Connexional Missioner for Fresh Expressions is to be the Revd Stephen Lindridge, currently Evangelism Enabler in the Newcastle District.

Jonny's full blog is here.

The media release for phase 2 of Fresh Expressions is here.

The 'fresh expressions journey' is a framework offered on a number of pages on Share, but the page on 'manipulation' rightly points out the danger of treating this – and other frameworks - as formulas for success. That people will be seen as means to an end rather than having value in and of themselves.

Sounds obvious, doesn't it, but be honest: How many times have you been part of a group, a team, a community, an institution, where you have felt used or dispensible? Valued for what you can do to keep the machine going, rather than for who you are? And if you rock the boat you won't be missed, because the 'task' is far more important than the group being with you in your doubts and questions.

I am not talking in the abstract here. I have seen this far too many times, and continue to see it. To my shame, I have also in the past colluded with this sort of thing, justifying my collusion with that old 'ends justifying the means' argument.

How can leaders of fresh expressions prevent this happening? How can they retain the goal of forming church while at the same time making sure each step of the journey has its own integrity? See what you think about the suggestions on Does the fresh expressions journey risk manipulation?

A thread running through many fresh expressions is God's call to take risks – to step out of comfort zones. Maybe the Spirit doesn't want us to become too settled or reliant on our own way of doing mission and being church.

Jesus did this when he called his first disciples - pioneers who helped God to build his church. To Simon the fisherman, who had caught nothing all night long, Jesus says, 'Put out into deep water, and let down the nets for a catch.' (Luke 5.4) Although he is sceptical, Simon does so and then experiences what it means to trust in the power of God. Perhaps he doesn't really understand why his net is full, but now the way he sees Jesus is changed through taking the risk.

The spirituality of fresh expressions is the spirituality of risk. We can sit on a familiar shoreline and gaze at the shallows where we have grown comfortable with the way things are. But Jesus offers a deeper invitation: to try something different; to see that there may be new ways of reaching people and finding some way to answer the question, 'what might the kingdom of God look like for them?'

As fresh expressions leaders have taken a risk, however, sometimes they find that this didn't work out. But that first step was important. God showed them one path, only for them to find that this leads to something else quite different. Yet, to get there, the first step was vital.

Simon Peter took the risk of 'putting out into deep water'. How might God be asking something similar of you, or your church? Ask him to show you, and to be the power needed for his kingdom come.

Have you ever wondered if the thoughts you have about helping God build his church are actually from him? I mean, how do we know that our idea is part of God's way ahead and will bear fruit that will last?

Many leaders of fresh expressions have learned that this 'discernment' is a constant challenge. Of course prayer plays a vital part. Not the sort of prayer that tells God what we want him to do, but prayer that is listening, as well as asking the way ahead.

The Israelites' time in the desert is a good example for us. Moses and the people had done everything just as the LORD had commanded them. They had built the tabernacle – the place of meeting where Moses really encountered the person of God.

Where do you go to be with God? Perhaps you have set aside a special time and place ... to share your deeper desires ... and to listen well to God, to get tuned in.

God gave the Israelites a sign. A cloud would show them when to move on and where to go. When it stayed over the tent, they stayed put. Only when the cloud moved, did they continue to the next stage of the journey.

What's the sign of God's leading for you? Maybe it's visible, like the cloud. Most likely it's more of a gut-instinct. Like the Israelites, there will be times of waiting and a time to move. It's a life-long lesson for all of us. Ask God to show you, and keep looking ... keep listening.

This very nearly happened to me at a meeting of fresh expressions practitioners a few weeks ago. One of the buzz words was 'radical' and I heard it so often, from so many people, that I started to wonder what it meant.

I once heard a church leader say that one of his church's core values was to be 'radical'. When a number of other churches followed his church's example, he felt deeply uncomfortable at no longer being the most radical church in his network and decided to make his church even more 'radical' – out-radicalling those new upstart radicals!

But what did 'radical' actually look like in his church? Was it the fact that their music was louder and more 'out there'? Was it the fact that they showed controversial film clips, booked provocative speakers or tried to be headline-grabbing? Was their clothing slightly different – more cutting edge? Be honest: is that sort of thing really radical?

A page on Share, God seeks to transforms society, stresses the importance of being radical, and poses the questions: 'Are fresh expressions radical enough?' and 'Will fresh expressions as a whole develop in a socially conservative or radical direction?' The page name-drops JustChurch in Bradford where, as part of their worship, members write letters on behalf of pressure groups such as Amnesty International.

Is JustChurch's music loud and different? I don't know. Are they radical in their dress, language or choice of visual aids? I haven't visited, so I'm really not sure. What I do know is that they believe God can truly make a difference on all levels in this society and make time to express this in a practical way.

Maybe in a society where so many individuals struggle with self-worth and acceptance, a community that simply seeks to be nice to people is radical … that values people for who they are, rather than what they can contribute to 'our fresh expressions project'.

One fresh expressions practitioner in London describes himself as counter-cultural. He expresses this by humbly opening up his house to people to hang out and relax, in a city where not many homes are open or welcoming. Not very controversial or out there, is it – but radical? I think so.

What does it mean to be radical for Jesus? What does it look like in our fresh expressions to be socially radical, trying to bring about change for the better in society? How far do we go with being theologically radical? In short: what, in God's kingdom, is the real meaning of radical?

But just as God said, 'It is not good for man to be alone', it might also be true to say that 'It is not good for evangelists to be alone'. Indeed, there is a page on Share about this very subject: God works through communities, which urges that 'Communities should be at the heart of mission'.

I am a trained evangelist and I confess that I have done my share of lone evangelism. Talks at school assemblies. Parachuting into mission situations to 'do my thing' then parachuting out again. Hospital or door-to-door visiting. That sort of thing.

So I am attracted to this idea that the life of a community shows God to the world, rather than any individual. As the hymn goes: 'They shall know we are Christians by our love'. In a society where there is so much distrust for words, our relationships could speak volumes.

But how does this work in practice? How exactly can a community be evangelistic? Does this mean you now have lots of people on that street corner handing out tracts? Does your Christian community try and stand on that soapbox at Speakers' Corner – bit of a tight fit. And do you appear together on that stage at the evangelistic rally, all talking at once?

I'm exaggerating, but the gist of my question is: if our community is to be evangelistic, how can it be lived out in public in full sight of people outside the community? How can we stop our community becoming closed and cliquey, happening behind locked doors purely for our own benefit?

I know of a group of Christians in Sheffield who meet each week in a pub for Bible study and prayer. They could have booked a function room, but instead they meet round a table in the main drinking area in full view of everyone. Over the months and years, this has led to trust and respect from the regulars, and lots of conversations.

Also, what implication does this way of thinking have on our churches? Traditionally, they have equipped individuals to do evangelism. If they sent out communities to do evangelism, would these communities form the core of new congregations? As it says in God works through communities: 'Instead of "Sunday" church being about sending individuals into the world from Monday to Saturday, fresh expressions can be understood as the sending of tiny communities into the world.'

Maybe you disagree, or have some practical advice from your own experience that you would like to Share with myself and others. If so, a comment left at the end of this blog, or on the page God works through communities, would be much appreciated!

Share has a new page called Bishops' Mission Orders, which gives more information, and will host further materials and resources - including sample orders and skeleton documents as they become available, and a growing list of Frequently Asked Questions.

Maybe you have questions of your own about Bishops' Mission Orders (BMOs for short). Is this an exciting development? Is it good finally to have the opportunity to be recognised, supported and accountable? Is it the church giving an official pat on the back - a much-needed affirmation of the good work that so many are doing?

Or maybe you think it isn't necessary. 'Isn't it just the church trying to control?' 'Can't we be left alone to get on with it?' 'Why is it such a long process to get a BMO, with all this legal language along the way?'

Let us know what you think by leaving your comments on this blog or on the Bishops' Mission Orders page.

Jonny Baker has written about Bishops' Mission Orders in his blog...

It includes our first shot at sharing some wisdom on sustainability: Sustaining a fresh expression

Do you agree or disagree with some of the statements made on this page:

• 'Pioneers should withdraw from their converts as quickly as possible.'
• 'Avoid getting bogged down by church events.'
• 'Go back to the drawing board. You can save yourself several years of hard slog on a venture that was never going to last.'

This is far from the last word, and there are almost certainly other themes that we should address. So we need your help.

• What have you learnt about sustainability from your own experience – from triumphs to botches? After reading the material in this section, would you want to say something like: 'No, it's not like that', 'That's far too simplistic' or 'From my own experience, it's really like this...'
• What other themes should this section contain?
• Would you be willing to help us write any of these themes?

Please leave your comments on the pages in this section. We need your wisdom, experience and advice.

Alternatively, when visiting YouTube, type share fresh expressions into the Search box at the top of the page, then click Search. And please spread the word about this video.

If you prefer books to online videos, you might want to check out the latest edition of Encounters on the Edge, number 36: Leading Fresh Expressions: lessons from hindsight. George Lings, director of Church Army's Research Unit - The Sheffield Centre - tells the stories of two fresh expressions pioneers, who are refreshingly honest about the mistakes they have made and what they would do differently now.

Si Jones was leader of Ignite, a youth congregation in Northwood, London. He says, 'Ignite has been the best and the toughest thing I have ever done! There has been a huge cost involved for all people ... not least to my family, where our children were part of a church with only two other children. This cost must not be underestimated as people offer themselves for this form of ministry in the future.'

Looking at the work of Derek Spencer - leader of the Eden youth church in Horsham, Sussex - George Lings says: 'How good in this case he could stop, find support, take advice, and attend to the cracks. He has now come back, ready to move on with a fresh role and deeper wisdom. Many of us know seasons of apparent failures that have been painful but apt tutors.'

Eden is also featured on Share here and here.

Si Jones and Derek Spencer are mission-minded pioneer leaders. In both cases, the emotional and physical energy to plant a fresh expression of church has been huge. How do we look after our pioneers? How do we enable them to plant more than once?

Both stories highlight the high cost of over-investment in the Sunday public event. Stories that start their public life with worship are particularly prone to this.

George Lings says, 'We are grateful to two leaders who were candid about their own stories. It so happens both are examples of youth congregation, but what they saw contains valuable insights for all fresh expressions. In telling these stories I have tried to embed what I see as the many virtues and values as well as the valuable lessons of hindsight. We are still learning.'

Encounters on the Edge 36, Leading Fresh Expressions: lessons from hindsight, is now available and is priced £4.00. To order copies, contact the Sheffield Centre on 0114 272 7451, or email ask@sheffieldcentre.org.uk

The Sheffield Centre website

What Share has to say about Sustaining a fresh expression

On Share we can't quite stretch to 42, but we can give you just one less by providing 41 answers to frequently asked questions about fresh expressions of church.

Questions such as:

• So when two Christians meet at a bus stop, is that a fresh expression of church?
• Isn't the more traditional or inherited way of being church more appropriate?
• My minister is not interested in fresh expressions. What can I do next?
• Aren't fresh expressions really just pandering to a consumer society?

If you want to see the answers to these and more, hop on over to our Q&A page where there is a link to download a FAQ (Frequently Asked Questions) file in pdf format, with 41 questions and answers.

Each of these 41 questions will soon be available on individual webpages, so that you don't have to download the whole file just to read one question and answer, and so that comments can be left on relevant pages.

Of course, you may have different answers to some of these questions, or even disagree with them. If so, please leave a comment at the bottom of the Q&A page ... or even pose a question of your own so that Share users can pool their knowledge and help each other out.

In November, Tear Fund released the results of a major survey to mark Global Poverty Week: ‘Prayer in the UK: Be part of a miracle’.  They discovered that 20 million adults in the UK pray regularly. All of them find it helpful. At least half believe that prayer makes a difference in their lives, in the lives of their families and friends and in the life of the world: prayer changes things. Encouraging people to pray as part of their response to global poverty strikes a chord.

A large number of different research strands now demonstrate that Britain is becoming a more spiritual place again. A growing section of our population is more open to experience of God; more open to prayer. That trend has been building for a number of years and probably has some way still to go. The ministry of spiritual directors is in great demand from those who are not regular churchgoers as well as those who are. Retreat centres and religious communities are attracting a growing number of visitors. This search for spiritual experience and connection showed itself again over Christmas in attendance at church and cathedral services.

Mission is finding out what God is doing and joining in. So if part of what God is doing is stirring people to pray, how can we as a church look to join in what God is doing and support this vast number of people in their prayers?

First, I think we need to recognise honestly that many of us within the church are starting a long way back in this respect. Our services are no longer recognised by many as places of spiritual depth and encounter with God. John Drane has argued for some years that we have become a ‘secular’ church in a ‘spiritual’ society. In many churches of all traditions there may be little expectation of encountering God through public worship, in the ministry of the word or in any other way. We need to clear away the clutter at the start of a new year, not just in the space we use for worship (though that is important), but in our liturgy and songs, and especially in our notices.  Silence and space to be open to God and respond to God’s grace will be vital. Whether our meeting place is an ancient chapel, a school hall or a café, will those who gather find a sense of reverence and of God’s presence in our midst?

Second, we need I think to work on creating particular times and spaces and symbolic actions to help people to pray. Discovering these will only come about through listening to what people find helpful and a sense of experiment. These opportunities to pray seem to work best when they are offered in a way which is open and available to people to join in as they feel is right. However, it is also important to provide help and support in terms of the words and actions used. We are too used, I think, to the idea that prayer together is about sitting or kneeling in a pew with head bowed and eyes closed while someone at the front reads prepared intercessions.

Many established congregations and fresh expressions of church are now experimenting with prayer stations: different points in a building where people can come and pray in a range of ways which engage the senses. These stations have been traditionally part of cathedrals and churches in a more catholic tradition for many years and are a very good example of the ancient-future dynamic at work in fresh expressions of church. For all or part of the service, the congregation move around these different stations and engage with them in prayers of confession or intercession or silent reflection. There may be at each station a symbolic action such as lighting a candle, placing a stone on a cairn or making the sign of the cross with water. There may be the opportunity for laying on of hands or anointing for healing and grace.

Moving to the prayer station and engaging in these simple actions or using the words provided engages people in prayer and offers them words and actions which articulate in a deep way the spiritual longing inside them. Shaping these prayer stations draws out new gifts of creativity in those who develop them. Sometimes they can be permanent and occupy a corner of the church for a season for all who come in and use the building. Sometimes they are just for one moment or occasion.  They can be helpful in ordinary times of thanksgiving and intercession but also immensely powerful in a time of shared grief, intercession or tragedy.

One of the most memorable acts of worship I shared in 2007 was at the Portsmouth Diocesan Conference where a fresh expression of church called the Friday Fridge led the conference in Compline entirely through the use of prayer stations and static displays. Every part of the order of service was used. The act of worship was profoundly engaging. Some people moved around in silence. Others talked to each other as they explored the different parts of the service. Many different gifts were used in preparing the worship. For me, a traditional liturgy I have always loved was given new depth and meaning.

Make it one of your resolutions for 2008 to find out how people outside your church community say their prayers and how you can help and support them in their journey.

I am happy to say that, just days before Advent is over, Section 2 is now uploaded, all 30 pages of it. But that doesn't mean that preparation and looking ahead is now over. An important part of Section 2 looks at Thinking ahead, something it is always good to do. Yes, it is a major achievement to start a fresh expression, but have you thought ahead to where it might be going? Do you have a plan, with values, actions and goals? As Mike Moynagh writes:

'Why not pause and ask yourselves, "What do we hope this venture will look like in six months, a year, two years or five years' time, or perhaps longer?" "What are our hopes and dreams for this vision as it unfolds?" Dreaming dreams for your vision could be one of the most exciting parts of preparing for a fresh expression.'

Click here for more on Thinking ahead, and please leave comments on this and related pages if you agree or disagree with anything, or want to tell others your own experience of looking forward for your fresh expression.

My own thinking ahead involves developing learning networks on Share (more on this in the New Year). If you want to read my current thoughts, as well as further short articles by my colleagues in The Sheffield Centre, have a look at the very first issue of The Sheffield Centre's twice-yearly Research Bulletin.

Finally, click here for Steve Croft's encouraging and hopeful Christmas message to pioneers.

If it is still Advent when you are reading this, I hope you have a very happy and blessed Christmas. If Christmas is over, and the leftover turkey has long disappeared, may your thinking ahead to 2008 bring you all that you wish and hope for.

Andrew Wooding

It's a vital question, whether you are aiming to grow an existing church or develop a fresh expression. Before you can create or develop something you have to have some idea what it is. Imagine building a car without realising that it needs an engine, trying to put up a house without foundations or baking bread without yeast. All of us in some way are involved in building the church as part of our discipleship. Yet many Christians would be more familiar with the essential elements in a victoria sponge than they are with the really essential elements in a church. 

You will need to make sure everyone has a copy of the list in the box below and a pen. Ask the group to break into pairs and go through the different attributes. If you have plenty of time, invite people to:

1. Circle the elements which you would you say are essential to form a church
2. Underline the elements which are desirable and helpful
3. Delete the elements which are unhelpful
4. Leave unmarked the elements which are neutral or depend on context
5. Feel free to add other essential elements

When you have been through the lists, compare your answers.

If you are short of time then just concentrate on the first task: see if you can reach a short list you can agree on in terms of the essential elements in forming a church.

As I've played this game with different groups over the last six months, I have come to believe that just three elements are part of the essence of what it means to be the church. They come up in every set of responses. My answers are in the box at the bottom of the page. Resist the temptation to read them until you've at least had a go at the game yourself. I may be wrong! I also believe that three other elements are essential to maintain and build a healthy community. Everything else is either desirable, merely convenient or helpful or not according to context.

You may or may not agree with my answers (and please let me know). However, what often emerges from the exercise is surprising agreement about these elements and a realisation that it is often the non-essential elements which take up so much time and energy.

The second part of the game is to begin to explore more deeply how we decide what is right and wrong about the life of the church. A good way to begin is to invite people to suggest their own key verses for thinking about the life of the Christian community. Where do they go in Scripture and in the Christian tradition for thinking about what it means to be the people of God?

There is no right answer here. In fact, the more places we look, the more our understanding grows. The more we look, the more we discover that our understanding of the church can't be contained by just one proof text or just one summary of Christian teaching (such as the marks of the church in the creed). But here, to finish, is one key passage which I continue to find helpful.

In Mark 3.14 we read of Jesus' call of the twelve disciples. This is a passage which speaks hints of new Israel: it is deliberately about the forming of a new community. Mark has distilled the essential elements of what it means to be the community of disciples – the beginnings of the church. What are the essential elements?

'And he appointed twelve, whom he also named apostles, to be with him, and to be sent out...'

The essence of being church according to Mark is people being called by Jesus to live in the rhythm of being with Christ and being sent. If you read on in the verse you discover what we are sent to do: to proclaim the good news and to overcome evil in the world.

This is the kind of community we are called to become and to build.

My own answers to the game:

Three essential elements in being the church: people, the risen Christ and mission to God's world.

Three essential elements to sustain the church: the Scriptures; the sacraments and connection and oversight.

Are fresh expressions proper church?

It's lovely to read remarks like this. Don't stop – keep them coming. All these warm wishes are good for the soul!

But as I've said to a number of people, if all we've produced is a nice-looking website with a few pretty pictures, then we've failed. The purpose of Share is to connect people so that they can share with each other – lessons learned, and mistakes made – both highs and lows in their work for God.

With this in mind, I have created two new pages – which you should see on the right-hand side of your screen: COMMENT – Things that went well and COMMENT – Things to learn from.

It would be great if you could use these pages to share one or two lessons from your experience. Just click the yellow 'Comment' link on the page, and type your gems of wisdom – even if it's just one sentence. Remember - that nugget of knowledge you take for granted might be exactly what someone needs to read right now.

Check these pages regularly – someone might have replied to your comment, or left useful comments of their own.

And if you enjoyed leaving a comment, please let us know what you think of the rest of the site. Each page has a 'Comment' link near the bottom. We want to know what we've got right, what we've got wrong, what we've missed out, or anything else you want to share with other Share readers.

Keep those comments coming!

In January 2006, a church in north London created a Sunday morning schedule which allows people to stay for as long or as short a time as they like. Services start at eight o'clock in the morning and conclude at one o'clock, in half-hour blocks. While some people stay for five minutes, others stay for the whole five hours, experiencing the differing approaches to worship throughout the morning. These half-hour blocks have also been designed with discipleship in mind, as well as building a sense of community.

Sunday begins with a more formal style of worship and moves to a more contemporary style, with time in between for conversation and prayer. Eating together is central to each section, following the practice of the early church where eating together was commonplace.

A sceptic might ask: 'Surely three services on a Sunday morning provides enough challenge and diversity; why change it to ten half-hour sessions?'

Vicar, Rob Harrison, answers: 'The Come & Go programme is designed so that you will get a fairly well-balanced spiritual diet if you stay for about one and a half hours. On one level it gives the previously separate congregations more of a sense of belonging to one another. The overlapping of worshippers among the different sections adds to this sense of continuity.'

Explaining why he chose to focus on Come & Go for the latest Encounters on the Edge, George Lings comments that 'it is a good example of spotting changes in background culture and shaping church around the needs of those who find its patterns don't fit. Deeper than that, what happens when existing churches are serious about discipleship, creating community and enabling lay ministry to the point that clergy cannot provide all that is needed?

'Come & Go is far more than a search for relevance and is turning this church inside out. We wanted to find out how it worked.'

Encounters on the Edge 35, Changing Sunday ('Come and go': beyond attractional church), is now available and is priced £4.00. To order copies, contact the Sheffield Centre on 0114 272 7451, or email ask@sheffieldcentre.org.uk