Essentials

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Written by: Mike Flynn

Doug had been a decorated, high-ranking military leader, an experienced and inventive engineer, and a determined Christian from Presbyterian roots. It was he who first explained to me that when ministers sought to close traditional worship in the name of relevance and outreach, the message they conveyed to the people who depended on that worship was the Christian truths they had been taught in their youth were no longer considered true.

Doug described the harm he had seen this produce, as people left their churches of many years, their faith in Christ damaged at a time in life when maintaining confidence in the world to come was vitally important. I have met many of these traditional refugees, angry and wounded. Most could not articulate as well as Doug what has hurt them but changing and devaluing their worship traditions and personal history had damaged their faith as effectively as teaching them heresy. Their confidence in what they were first taught had been lost.

However, as pastors, we also know other ways of diagnosing the faith struggles of older church members. Sometimes there are older traditionalists who are unable to adapt. Some act as gatekeepers against gospel mission because their congregations lost their gospel heart to the optimistic naivety of old-school liberal teaching decades ago. The result was these churches eventually became about themselves. Their history and community mattered more than the mission, truth and glory of God’s gospel.

Pastors who want to see these churches grow feel compelled not only to stop liberal teaching but the traditions it became associated with. These pastors will then swim against a strong tide to update the style of worship in the name of mission and growth. In my denomination these efforts are often not welcomed and will mostly be costly for both the pastor and the congregation, too often ending in mutual frustration.

But, there is evidence we can do better and that it is possible to turn our ministry to older people and declining congregations into fruitful gospel opportunity. After all, if we are students of the Bible we know we are taught to treat our elders with respect^[i], and respond to our  opponents with gentleness,^[ii] even love.^[iii] I have seen this approach create an invitation that is more likely to help some turn towards God during a critical and confronting time of life. However, grace and graciousness will also confirm the hardness of others. Nevertheless, to be fruitful in any mission to older people, I suggest we begin our diagnosis of their faith by first describing, valuing, and nurturing them according to Paul’s advice in Romans 14 rather than rebuking or dismissing them by drawing parallels with Romans 2.

ROMANS 14

In Romans 14, Paul continues the application of the gospel (Romans 1:16,17) he began in chapter 12. By chapter 14 he addresses how to worship God (12.1,2) by acting in love within the cultural and religious diversity of the first-century church. The question is, how does a congregation live out the gospel expounded in Romans 1 to 11 given the diverse spiritual traditions that were being drawn together by this powerful gospel? If we consider the many strands of Jewish devotional practice and the multiple sensibilities burnt into the souls of Gentiles escaping their pagan pasts, it looks like an unworkable diversity to manage.

In Romans 14 there are religious clashes over traditions of meat eating, alcohol consumption, fasting, and the observance of holy days (14:2,5,21). Paul’s solution is to ask the church in Rome to protect and build up the faith of those whose religious identity is linked strongly to their traditions. He wants the strong in faith (whose beliefs free them, to some extent, from the traditions they inherited^[iv]) not to cause the weak in faith (those who link their  traditions more firmly to the truth of their beliefs) to act against their conscience because, for them, it would be a sin (14:23).

This is not pastoral relativism; this is Paul addressing a pastoral problem that remains common in our churches. That if we act against our conscience on non-essential traditions, that nevertheless was the packaging in which truth was delivered to us, then we risk becoming disoriented and could act against our conscience on essential gospel truths and behaviour.

The application of this for us as pastors today is, rather than seeing our elders as roadblocks of our ministries, it is wiser to spend our energy working out how to encourage their Christian discipleship using the traditions that helped form their trust in Christ. We also need to consider our wider mission field. Our ageing population relates more readily to traditional forms of Christian worship and many young, disillusioned post-modernists, are fascinated and moved by the traditional forms of Christianity they see are still ‘standing at their post’.^[v] Meanwhile, contemporary forms of worship are viewed with increasing suspicion^[vi].

I have seen how, in my denomination and others that, if sincerely done, traditional forms of worship combined with biblical, creedal beliefs, result in changed lives and therefore God’s heart for mission is revived. It is then possible for those congregations to grow in even the most unpromising parts of our city. The issue is less with the forms of worship and more with the openness of our hearts towards God and his words affecting our lives.

OUR TRADITIONS, OUR OPPORTUNITIES

All of us carry traditions which, at their best, have formed us to believe and live gospel truths and we are wise to be careful about our traditions because they are useful servants but deadly masters^[vii]. But if we are formed by what now passes as contemporary worship, we need to accept it will be outmoded and set aside by the new leaders who are coming. The worship and church styles that once nurtured us will be challenged. As we age and we too struggle to hold onto energy, focus and habits that prompt our memories, we too will find the form (our traditions), has become a strong vehicle for the substance (the gospel).

So, dear pastor, please do not risk harming the faith and conscience of others or miss out on the missional opportunity older traditions offer to move many to Christ Jesus and deeper into him. Try to honour our elders and, in gentleness, test if they are in any way open to the words of God, even if that means honouring them as your weaker brothers and sisters.

Mike Flynn has worked in ordained Anglican ministry for over 30 years as a local church minister, university and aged care chaplain. He currently serves as Vicar of St. John’s Brunswick West in Victoria and as Archdeacon for Essendon in the Diocese of Melbourne.

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^[i] For example: Exodus 20:12; Leviticus 19:32; 1 Timothy 5:1.

^[ii] For example: Ephesians 4:2; 1 Timothy 6:11; 2 Timothy 2:25; Galatians 6:1, James 3:17-18, 5:19,20; Jude 20-22.

^[iii] Matthew 5:43-48

^[iv] See 1 Corinthians 8 for a longer explanation

^[v] James Marriott, Full Fat Faith, the young people filling our churches (The Times, 28th of August 2025)

^[vi] For example: https://www.abc.net.au/news/2023-06-11/afterthe-demise-of-hillsong-is-there-a-place-for-the-church-in-/102465418/

^[vii] For example: Mark 7:7-13

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Written by: Sarah Bull

Imagine, for a moment, what it might feel like if your mind began to slip into confusion and forgetfulness. Imagine the disorientation of not being able to attend Sunday services week by week, to no longer participate in the ministries that once filled your heart with joy, or to miss the regular fellowship of believers who have long been your church family.

Now imagine knowing that others think you are “faithful and solid” in your faith—someone who has walked steadfastly with Christ for decades. They assume you are fine, confident you will endure to the end. But quietly, you begin to doubt. Bible passages you once recalled feel lost. You find it difficult to bring the right words together in prayer. You long for the closeness of God’s Word and His people but feel your capacity slipping away.

This is the reality for many older saints among us. And this is where the beauty and necessity of seniors’ ministry comes into sharp focus.

Read more: When Memory Fades Memory Remains

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Written by: Sydney Anglican Doctrine Commission

A REPORT OF THE SYDNEY DIOCESAN DOCTRINE COMMISSION

‘Anglicanism’ is the label attached to a form of Christian corporate life that traces its theological convictions and ecclesiastical practice to the New Testament, with an especially formative moment of clarification and development at the time of the English Reformation. Its congregations are particular instantiations of the one holy catholic and apostolic church confessed in the ecumenical creeds, yet they share distinctives that mark them out from other communions and denominations. These distinctives could be defined and described in a number of ways, of which two are most common: a phenomenological approach and a theological approach.

A phenomenological approach often begins by drawing attention to the diversity of practice that has emerged over the past 500 years, despite numerous Acts of Uniformity. It then proceeds to infer from this a distinctive ‘ethos’ of Anglicanism that claims for itself apostolicity, catholicity, comprehensiveness, and so on. The advantage of this approach lies in its attention to history and the way canon law has or has not shaped the practices of the church. In other words, it emphasises description. Its disadvantage lies in the way it sidesteps the question of what Anglican  respond to the changing context of the church in its ministry and mission.

Read more: Authentic Anglicanism

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Written by: Stephen Hale

This article is an attempt to capture the current situation in global Anglicanism. It needs to be borne in mind that the current situation is very fluid and between this being written and published another shift could have taken place! The writer is seeking to convey the broad picture and is not offering a commentary on the various developments. All Statements referred to here are to be found on the EFAC Global website.

THE CHURCH OF ENGLAND

The actions authorised by the General Synod (by the barest of majorities in the houses of clergy and laity) have been deemed to be illegal. As such the provision of standalone services for same sex blessings and any attempt to authorise same sex marriages are on hold. They therefore need to resolve at the next General Synod in February what to do next.

Read more: Global Anglican Update

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Written by: Gavin Perkins

In the midst of Anglican realignment it remains vital to remain focused on the ministry and mission we have together.

This edition of Essentials certainly touches on some of the wider issues of Anglican realignment, including a summary of the state of play from Bishop Stephen Hale, and a contribution to the broader question of what it means to be distinctively Anglican as we reproduce here the very helpful paper from the Sydney Doctrine Commission on Authentic Anglicanism. Yet alongside that we each must keep our eyes on the central task of the ministry and mission of our local churches.

That is why it has been so refreshing in Sydney that we have committed together through our recent Synod to have a focus on conversion growth. As the Archbishop of Sydney said in his Presidential Address, “I believe in conversion”. This focus has arisen in the context of reported data from recent years identifying a downward turn in attendance in the diocese, especially when considered alongside population growth. So while the most recent data has indicated a positive rebound in attendance, for this to be sustained and increased we need to long prayerfully and proactively for growth by new Christians, not merely by transfer.

The Sydney Synod has held before the churches a goal of seeking to grow by 5% each year by conversion. I think this is a helpful and activating goal. In our local context it means that we have been called to consider what we can do under God to seek to see 20 people to become Christians in our church next year. Acknowledging the divine miracle expressed in each moment of conversion does not in any way deny the role of human planning and effort used by God in such moments, and so it is good to be praying and planning for such an outcome in our church.

At the same time caring well for those that move into the area and find their way into our churches is a vital part of the work. Even the churches with the highest levels of growth by conversion still have the vast majority of their growth from transfer. People arrive in our churches perhaps looking for Christian community in a new town or suburb, or perhaps wounded from a previous church experience. We must care for the sheep and bind their wounds. At the same time we believe in conversion.

In our own parish the approach to seeking conversion has been multi-faceted. We want rich and thoughtful Sunday services to be the open front door of our church, expecting non-believers to be present in our midst. There is no doubt that in the current social and cultural malaise of the West that every week people are walking into our churches because they sense deeply that something is missing and they want to find out if there is something more.

Michael Bird’s article explores issues in our understanding of human nature and how our church life can be shaped by thoughtful Christian anthropology. It is often in this area that people find themselves asking questions and wondering if there is a better alternative. We must be alert, ready and expectant. We also intentionally seek to build links to people at times of crisis and life reflection. Courses and Christian input through Divorce Care, Griefshare, parenting seminars, and Blue Christmas services, all seek to place Christians and non-Christians in a shared environment where their shared experience of dislocation in this fallen world creates opportunities to hear afresh, or perhaps for the first time, a message of hope and life. From these courses and relationship connections people flow into Life Series or Christianity Explored, and then God-willing into our regular bible-study groups. Each year God has chosen to lead people from darkness to light, from death to life, through a process like this. This edition of Essentials reflects in two different articles on the role of trials and grief in leading people to explore and find faith in Christ.

The Sydney synod in setting this vision for growth by conversion, also chose to put a deliberate emphasis on youth and children’s ministry. This makes sense practically and strategically, and the statistics bear out the way in which so many make their commitment to Christ under the age of 18. However, this goal must be considered alongside the shifting reality of the last two decades in which the youth and children’s ministry of most local churches no longer consists of large groups from nonchurch- going families, but is instead dominated by the children of existing church members. In such a context there is a danger than a focus just on youth and children will see us simply treading water. While we must focus on youth and children this must always include reaching those from families not already in our church. This prevents a call to resourcing youth and children’s ministry from becoming merely sub-contracting out Christian parental responsibility in the raising their children in the faith. Youth and children’s ministry must believe in conversion not just discipleship of children from Christian homes.

Another danger of this emphasis is that we can lose sight of other ministries that might seem less strategic. And so it is wonderful that in this edition of Essentials we have two articles that focus on the joy of ministry to Seniors. In our church we have found this to be not just encouraging and fruitful, but each year we see elderly members of the wider community renew faith in Christ, or perhaps grasp the gospel of grace for the first time. In the midst of our Anglican realignment this all must remain at the heart of what we do, because we believe in conversion.

Gavin Perkins, Bowral

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Written by: Bree Mills

In every generation, the Church is called to be both faithful and fruitful, anchored in the gospel and courageously reaching into a changing world. In the Diocese of Melbourne, this means we are committed not only to planting new churches in communities where people are not currently being reached, but also to revitalising existing congregations where the light of Jesus has grown dim. These two approaches are not in competition; rather, they are essential companions in our commitment to Kingdom growth.

Our ecclesial tradition reminds us that the Church is the Body of Christ—gathered and sent by God, sustained by Word, sacrament, and prayer. We are grounded in the historic faith and continually renewed by the Spirit to engage in God’s mission. This dual calling challenges us to hold together tradition and innovation, deep roots and outward reach.

A SHARED VISION: CHURCH PLANTING AND REVITALISATION

Church planting has gained momentum in recent years, and we have seen new communities flourish when formed with clarity of vision, cultural contextualisation, and missionally shaped leadership. Yet planting alone cannot address all the challenges we face. Many existing congregations are experiencing long-term decline, demographic shifts, or a loss of missional energy. These churches remain part of the Body, and to neglect them would be to neglect our calling to every member of it.

The Diocese of London has demonstrated that replanting into existing churches is among the most strategic ways to bring about renewal. They have shown that declining churches can become vibrant centres of worship, discipleship, and mission when they are entrusted to leaders with fresh vision, supported by a committed team, and encouraged towards renewal. This can be through intentional revitalisation, or replanting something new, while still caring for existing congregations. This is not about discarding the past but honouring it – hold tradition in one hand and bold hope in the other.

Such an approach echoes a deeply Anglican instinct: to renew without severing from our roots. The Church is not a static structure but a living body, shaped by Scripture and sacrament, and reformed over time by the Spirit. Jesus spoke of bringing out treasures both old and new (Matthew 13:52), and we are invited to do the same. Revitalisation and church planting are both treasures.

WHAT MIGHT A DIOCESAN STRATEGY ENTAIL?

If we are to take revitalisation seriously at a diocesan level, we must develop a strategy that is both theologically grounded and contextually responsive. Such a strategy might include:

1. Honest, Compassionate Assessment

Not every declining church is destined to close. Some are poised for renewal. Like Nehemiah surveying the broken walls of Jerusalem, we need leaders who can discern with courage and care where revitalisation is possible. Where is the Spirit already stirring? What might be possible with new leadership and a renewed vision for mission?

We need to honestly assess the needs of a church, which requires building a culture of openness and support rather than ‘shame and blame’ so that we can most effectively discern the best way forward.

2. Leadership for Ecclesial Renewal

We must invest in raising and releasing leaders who are equipped specifically for revitalisation. This form of leadership differs from that required in planting. It calls for high levels of emotional intelligence, spiritual resilience, adaptive capacity, and pastoral imagination. These leaders must be capable of walking with congregations through seasons of grief and change while inviting them into new life.

Training has historically focused on high levels of intellectual knowledge, or specific ministry skills (such as preaching), which while essential, are not the only skills needed. We need leaders with soft skills, relational skills, change management skills, cultural and situational awareness, who can care for and lead a community 3. Cultures of Collaboration, Not Competition Revitalisation and planting must not be siloed. They thrive when pursued in partnership, in part because sometimes the most effective form of revitalisation takes the form of replanting (often termed ‘repotting’). A healthy diocesan culture will allow for mutual learning, shared resources, and the cross-pollination of teams across these areas. A revitalised church may go on to plant; a planting team may help breathe life into an existing parish. We belong to one Body and we will each need to play our part to see the whole church built up into maturity.

4. Flexible, Sustainable Models

There is no one-size-fits-all approach. Some revitalisations will resemble grafts or replants. Others may be best served by forming networks with stronger parishes or through reimagined ministries that respond to the needs of their context or particular people groups. Our structures must serve our mission—not the other way around—and we must be ready to adapt as the Spirit leads.

The church in the book of Acts comes in many forms: larger public gatherings, smaller house-based gatherings and missionary bands. We need to be open to different models to reach different people in different contexts.

5. Prayerful Dependence on the Spirit

Ultimately, revitalisation and church planting are not the product of strategy alone. As Paul reminds us, “Though outwardly we are wasting away, yet inwardly we are being renewed day by day” (2 Corinthians 4:16). Renewal is God’s work, begun and sustained in prayer. As we root ourselves again in Scripture, sacrament, and the power of the Spirit, we can trust that God will bring life to new communities and renew life where there has been loss.

A VISION FOR THE WHOLE CHURCH

The future of the Church in our diocese will not be found in choosing between planting or revitalisation. It will be found in a generous vision that embraces both. We are called to plant and to prune, to graft and to grow—as God leads.

We are not preserving an institution; we are proclaiming a gospel. The Church—ancient and new, inherited and emerging—is the bearer of good news in our generation.

As we align ourselves with the Spirit’s work of renewal, we can trust that God will continue to raise up a faithful, courageous Church—sent out in joyful witness to the risen Christ.

Rev. Bree Mills is Canon for Church Planting and Revitalisation, Anglican Diocese of Melbourne.