Community
Building through the Ministry of Convening:
An
orientation for religious leaders to a challenging service in the public
realm
By
The Rev. John
E. Soleau
Table
of Contents
Introduction
The Need for Convening in the Public Realm
What is Convening?
The Historical and Biblical Basis for
Convening
Examples of The Ministry of Convening
Three Functions of Convening
What does it take to be a Convener?
Convening is not for Everyone
Ministers can be Conveners
Building a Network through Pastoral Concern
Types of Convening
Convening: The First Three Stages
The "Trial Balloon"
The Preliminary Planning Conference
The First Public Session
Skills and Abilities for Convening
Conclusion
Introduction
An Undersecretary
of Defense led the after dinner forum-discussion describing the alcohol
and drug problem among military personnel. He outlined the treatment concepts
of a new recovery program. The panel selected to respond included: a college
chaplain, a former university athletic coach who had developed an innovative
education and treatment referral service for students, an assistant editor
from a major metropolitan newspaper, a woman in charge of an education
program in Texas, a clergyman-executive of a Minnesota counseling center.
The ensuing debate-dialogue was lively. Opinions and insights bounced back
and forth.
Gathered
for this assembly were seventy-six men and women, clergy and laypeople,
politicians and bureaucrats, treatment professionals, educators, administrators
and business executives. They represented industry, government education,
the media, and the many religious communities. They came from all sections
of the country.
During
a break, I relaxed in my chair and looked around the lovely old living
room with the large stone fireplace and high mantle, the deep set, small-paned
windows, and elegant, dark oak woodwork. I began to wonder how these interesting
people, from so many vocations, could be gathered together in June at this
quaint, stone hotel in North Conway, New Hampshire. Why were these people
here? All of them shared a common interest in addiction problems, but most
of them had no relation with one another until this meeting.
My mind
returned to the opening night. The Reverend David Works, the founder and
President of The North Conway Institute (NCI), had walked around the room
introducing each of us with a little speech about our work and personal
life. In these introductions David exhibited a primary convener skill,
acquainting the participants with the background and the experience of
the others. Through those introductions each person knew where the others
were from and "coming from."
Every person
had crossed paths with David at some time, in some place. Over the years,
from these path-crossings, David had built a network of people concerned
about addiction problems. On the basis of his personal and professional
contacts, he was able to gather this diverse group. He has a knack for
collecting people.
Annually,
for over thirty years, NCI June Assemblies have brought professionals and
laypeople together to address major themes such as:
-
What Shall
We Say To Young People?
-
Social
Drinking Patterns in the U.S.A.-The Implications for The Church
-
The Ecumenical
Church, Planned Social Change and Alcoholism
-
The Role
of Churches in the Prevention of Alcoholism
NCI has also
convened leaders to work on issues concerning Native Americans, civil rights,
the women's movement, as well as in other areas demanding policy clarification
and improved programming.
That evening
as I gazed around the room, I realized how much society needs leaders who
have the power to gather people together to engage public issues and to
solve community problems. I call this service "The Ministry of Convening."
This article
sets forth a rationale for the "ministry of convening," the need for it
and the qualities and skills required in the leadership of convening. Included
are some practical suggestions on "how to do it."
The
Reverend John E. Soleau
The
Need for Convening in the Public Realm
Leafing
through the Yellow Pages in the phone book reveals what's happening to
us. The entries detail an increasing number of businesses, occupations,
organizations, professional services, information centers, schools, training
programs, cultural groups, recreational activities, products for sale,
hobbies, diversions, health spas, eating places, treatment providers, funeral
homes, religious organizations ... and on it goes. Specialization splits
into specialization. There are more things to do, more places to be, and
more lifestyles to try than ever before. We have built a complicated society,
getting more complex each day.
Complexity
creates people pressure; more people to see, hear from, talk to, think
about, plan for, and worry over. Increasingly we know people only partially,
usually through role functions and exchanges of services. Our private "worlds"
tend to move away from others into personal isolation. We live a contradiction:
more people to know and knowing less about them.
Negative
consequences appear. Institutions such as schools, churches, hospitals
and social agencies are overburdened. Referral services, "hot lines," radio
talk show are flooded with requests for help. In attempting escape, persons
destroy their minds and bodies with alcohol and other drugs. At the same
time, aggression and crime pour out upon others. Traditional values and
associations which provided continuity and inner security from one generation
to the next are disrupted.
In residential
living, the unifying bonds of community are loosened. Knowing people on
sight occurs less frequently. Life is no longer integrated around the natural
events of the land, the seasons and the climate. Knowledge of the community
as "my" community with its history of special traditions, rituals and symbols
fades. Distance between neighbors increases; distrust and cynicism toward
authority grows; adversarial attitudes invade relationships; and belonging
disappears in the pursuit of self-interest.
We know
all this — we're
tired of hearing about it. However, romanticizing the past or complaining
resignation solves nothing. Dwelling on our troubles drains energy away
from the work before us. An old adage advises, "energy follows attention."
Therefore, we turn our attention to the Ministry of Convening as a positive
approach towards restoring community.
Convening
— well done
— puts people
and groups in touch with each other and rebuilds community life. Convening
clarifies relationships among groups and aids collective decision-making.
Convening raises a community's level of consciousness. This restorative
work needs doing.
What
is Convening?
The word
"convene" stems from the two Latin words con meaning "with" or "together"
and venire, "to come." Its two major meanings are:
1. to
come together, to assemble as in one body, usually for some public purpose
(italics added)
the phrase
"usually for some public purpose" points to the objective of the ministry
of convening — improvement
in the public realm.
The
Historical and Biblical Basis for Convening
In the
dictionary definition of convening the "one body" idea connects with the
biblical tradition of a worshipping community. The word synagogue means
"a bringing together, a meeting of worshippers." But what about "for a
public purpose?"
When the
first Christians were looking for a word to call the early church they
chose the word ecclesia. That Koine Greek word had a political meaning,
referring to the assembly of persons gathered together to deliberate, debate
and decide on the public issues confronting the Greek city-state.
The "public"
meaning is further reinforced in the word for Christian worship, leitourgia.
The root meaning of the word is the "work of the people." In ancient Athens
"liturgy" was the word used for the various public offices which were delegated
to the wealthy citizens who administered the services required to operate
the city.
Thus the
earliest words for "church" and "worship" point to the human experience
which links the function of religion to the public work of the entire community.
The message proclaims that the biblical God is concerned for all people
and for the whole creation. There is no private individual salvation unless
our public life and social life are redeemed as well.
The individual
versus community tension emerges here. While individuals are often in conflict
with community, they are always dependent upon the social structure. Strong
communities raise up strong individuals. Good convening strengthens both,
for it is based on the biblical concept of the "general" resurrection of
the entire creation rather than the notion of individualized redemption.
Examples
of the Ministry for Convening
The examples
come from New England, where we have been involved in these convenings
firsthand. Similar examples, however, can be drawn from every section of
the country.
Beginning
in 1953, the late Reverend W. Seavey Joyce, S.J., then Dean of the Business
School at Boston College, convened the "Boston Citizen Seminars" on a regular
basis on the neutral ground of the College. The seminars gathered the community
leadership around social, fiscal, cultural, economic, and political issues
of pressing importance in the metropolitan Boston area. These meetings
became the central public forum for all interested parties. Discussions
and debates on the controversial matters surrounding the development of
the "New Boston" were informative, often passionate and emotional. This
ongoing process permitted vigorous expression, issue clarification, "bargaining
chip" testing, and development toward reaching solutions.
In another
situation the convening leadership was exercised by the Methodist Bishop
in Boston, Edward Carroll. In 1980 he realized that public interest in
the civil rights movement had begun to wane. Yet in Boston, developments
such as the heated controversy over school busing and the rapid influx
of the Hispanic population forged the possibility of violent racial and
ethnic conflict.
Bishop
Carroll took action. First he talked to the religious leadership, Jewish,
Roman Catholic, and Protestant. Then he talked to the leadership of all
the ethnic and minority groups. He alerted the officials in business, finance,
government, politics, education and the helping professions. Subsequently,
he convened this leadership for continuing conversation.
This convening
process led to the creation of the Boston Covenant of Racial Harmony, Equality
and Justice. In this compact, the leaders publicly pledged their support
to "peaceful negotiations" as the method of working on human group conflicts
which inevitably arise in a changing urban community. This Covenant provides
a structure and a communications network for monitoring the city scene
and spotting troubles before they breakout in destructive violence.
Another
example comes from the Town of Concord, Massachusetts. During a Memorial
Day celebration, a young man was permanently injured in a black powder
misfire from one of the town's front-loading cannon. The community experienced
shock and grief. The young man's suffering, the guilt over the lack of
safety procedures, and the uncertain legal and economic responsibilities
paralyzed the town's leadership. In the aftermath of the tragedy, the late
Reverend Dana McLean Greely provided guidance.
In 1970
Mr. Greely had accepted the call to be the minister of The First Parish.
He had just completed his statutory term as the first President of the
Unitarian and Universalist Association. In the cannon firing tragedy he
was able to call together the town's leadership to begin to face the human
dimensions of the tragedy.
This is
one of many situations where his role and skills as a convener served the
community. Dana Greely was respected as the chief local convener; he was
able to work outside and beyond the constraints of an elected office. He
helped people talk to each other, but more importantly, he guided people
in listening to each other.
In American
history, perhaps the most influential clergy-inspired convening was accomplished
in 1633 by John Maverick, a minister in Dorchester, Massachusetts. In October
1633 the community faced a major problem: cows and goats were slipping
through fences and grazing on the village green. At that time, there was
no local government body to deal with such matters. Looking at the disturbance,
John Maverick said, "We have a problem. We need to talk about it. Let's
meet on Monday." From Maverick's calling people together about cows and
goats on the green, grew a basic American political institution, the town
meeting. Town meetings spread throughout New England. Their political power,
based on grassroots citizen participation, shaped the structure of our
constitutional system. To this day many town meetings in Massachusetts
start on a Monday.
We are
indebted for the above historical insight to David Mathews, President of
the Kittering Foundation, who uses the illustration in an article entitled,
"Our Shared Life In All Its Form" (Foundation News, July/August 1987).
Mathews also describes the indispensable functions of the "Independent
Sector" in creating the public realm:
"The
public realm is pre-governmental, even pre-political; it is the environment
out of which government grows. The public life is our shared life in all
its forms. What is now called the Independent Sector is more accurately
the Public Sector — a
sector that performs the most basic functions for the body politic, which
is older and larger than the structures of government." (p. 58)
Religious
organizations belong to the "Independent Sector." From a sociological and
historical view, religious organizations bear responsibility for acting
and creating in the public realm, "our shared life in all its forms." Again
we see that positive relation between religion and society which flows
from meanings of the earliest words for "church" and "worship:" ecclesia,
synagogue, leitourgia.
Three
Functions of Convening
David
Mathews stresses the need to improve quality of "public talk." To round
out the concept, we would emphasize improving the quality of "public listening."
The union of speaking and listening was noted in the frustration of a seminary
professor of public speaking. He observed, "I spend all my time trying
to improve the skills of would-be preachers but nobody is improving the
listening skills of the people in the pews."
Convening,
well conducted, improves "public talk" and "public listening." In so doing
it provides the following three functions:
1. Convening
brings together people representing different interests and perspectives
into a discussion over common concerns.
In the
routine of daily life we talk mostly within our own circle of friends and
associate with others who think like we do in various social, political
or activity groups. Our conversations tend to reinforce our own ideas and
opinions. Where few occasions take place for inter-group sharing, the society
drifts apart as each group becomes caught up in its particular concerns.
The examples of clan feuds of mountain folks or the rival youth gangs of
the city show the extremes of social division. But the more subtle, ongoing
separation of groups create less noticeable but still pervasive community
disintegration. In our consulting work with people within the same organization,
the most repeated complaint is "poor communication."
Good convening
brings together people from different parts of the community. Convening
fosters participation, shakes open closed opinions, seeks a common ground,
and creates shared judgment. Convening guides self-interest toward a general
interest; convening prevents a "hardening of the arteries" in the life-blood
communication flow of a community.
2. Convening
explores and develops constructive thinking and discovers new solutions.
Mathews,
in describing "public talk," claims "Public talk is not a bull session
or a gripe session. It is not talking about an issue but through an issue
. . ." (p. 61). Good convening fosters talking through, listening through,
and thinking through the problem. Convening opens up a situation and lets
people inside to see the structure of an issue and to understand its interconnected
parts.
From this
in-depth exploration, alternatives appear and possible solutions emerge.
Often convening receives an in-breaking of the "new," a new idea, a new
arrangement, a new procedure. Such breakthroughs can bring about changes
in customary social procedures.
3. Convening
builds motivation and the will for common action.
After bringing
people together to talk and listen, convening builds a common commitment
for action. Individuals encouraged in expressive and reflective thought
develop a desire to work and contribute toward a solution. As a result,
convening provides an arena for individuals to demonstrate their skills
and knowledge, new civic leaders emerge from the process.
Effective
convening can benefit any community in solving problems and improving communication.
What
does it take to be a Convener?
A convener
is one who is able to call "to assembly" the leaders and the led, elected
officials and voters, professionals and receivers of services, rival political
and interest groups, and institutional executives in the public and private
sectors. The ability to call others to come together may flow from an official
capacity — such as that of a
judge or a mayor — but we are
considering conveners who are not in elected or appointed governmental
positions. Because of the American doctrine of "the separation of church
and state," religious leaders usually function without governmental authority
(officiating in a marriage ceremony being one exception). Nevertheless,
ministers work constantly in the "public realm."
Ministers
who are conveners have power because of the respect and trust granted them
by their fellow citizens. This esteem is earned day-by-day over time as
one lives, works and serves in the community.
Convening
is not for Everyone
Some people
should not attempt to be conveners. Convening requires a nosy but non-offensive
attitude toward people and demands an attraction toward the fouled-up situations
of life. You have to loosen your grip on your closely held ideas. It means
working with people you disagree with and with folks you don't like. You
discover that ministry is for everybody, not only for the denominationally-chosen
few. You find that the "ministry of the laity" takes place in all activities
and not just in "church work." To be a convener you need to stop demanding
acceptance by others of your opinions. Maybe convening is not for you.
Ministers
can be Conveners
Obviously
religious leaders are expected to be conveners within their congregation
and denominational organization. Although this function is assumed to be
part of a minister's work, in seminary training little time is given to
the conceptual understanding of convening and the development of convening
skills.
The questions
we are raising go beyond parochial or denominational leadership. What we
call "the ministry of convening" deals with public leadership, with community
leadership outside the local or regional church organization. This public
"convening" leadership is based on the root meanings of the ancient words
for "church" and "synagogue," and the relation of the "Independent," nongovernmental
sector's role in creating the public realm. Ministers have been effective
public conveners throughout history but their "public" effectiveness depends
upon their theological convictions about the relation of God to history,
and the relation of the church to society.
Writings
abound on these theological questions, but this is not the place for a
thorough exploration of those issues. Yet two theological interpretations
assist an effective convener:
-
The first
holds that historical events reveal the "Word" of God.
-
The second
maintains that the love and mercy of the biblical God is universal; they
include all people and all creation.
In Hebrew,
the word for "word," dabar, means not only spoken language sounds
and written words but primarily "word" means event, happening, historical
occurrence. God's "Word" was "spoken" in and through historical events.
The prophets of Yahweh paid close attention to those events which befell
the people. In those happenings they discerned God's message. In this view,
history was the arena where the saving of the whole creation was being
worked out. Therefore, the developments of local history and the challenge
of local issues are not minor matters but are precisely the events where
the "Word" of God is spoken and we are addressed. We are called to attend
those matters and use them as opportunities to move toward more justice
and reconciliation. An effective public convener does just that.
A convener
maintains an open attitude towards the array of beliefs, ideologies, and
political opinions held by individuals and various groups. Differences
do not disturb a convener; differences are understood as enriching a pluralistic
society. The religious leader as convener stays close to the universal,
non-exclusive character of God's outlook upon humanity. The biblical God
of history cares for all people, all creatures — and
the entire physical creation. In practice, a public convener is not effective
when operating within a narrow, rigid religious ideology. He needs a knowledge
of the ambiguity of all human life, most especially the ambiguity of religious
activities. One's own views —
or a particular group's interpretation of religion
— should not be identified as
being God's. Such pride frustrates the reconciliation hoped for in the
ministry of convening.
Building
a Network Through Pastoral Concern
The ability
to be a public convener is based on a network of human relationships built
over time: you take part in the celebrations of the community; high school
graduations, the hospital fair, Memorial Day observances, the Fourth of
July picnic. You show up on these occasions.
You know
and are known by being curious about people, about organizations, and about
the way things work. We have spoken of the importance of historical events
in discerning the "Word" of God. The first meaning of the Greek word "history"
is inquiry, seeking information. Only secondarily does it mean recording
the passing events. In that spirit of pastoral inquiry, you ask questions
and then more questions. You listen and listen deeply to the responses.
You build your knowledge of the community, of its institutions, and the
lives of the people through inquiry.
A knowledge
of the community gained through talking with older folks and reading historical
accounts is helpful. One of the most effective missionaries I know worked
in Bluefields, Nicaragua some years ago. He spent the first four months
of his tour there making a study of Bluefields. For his own learning, he
wrote an historical survey of the region. This background gave him an ability
to bridge the cultural gaps and effectively to serve the people. Understanding
history enables ministry. A good convener is part "history buff."
Important
information always includes the operation of local government, the personalities
of elected officials, their motivations for seeking public office, and
who really makes the economic decisions. Know the work of the police chief,
the fire chief, and department heads (public works, sanitation, recreation,
social services). What's the legal system like? What is the quality of
justice handed down by judges, probation officers, attorneys?
You'll
need to know how businesses, agencies, institutions (private and public)
conduct their affairs, including organizations such as schools, ice cream
stores, mental health clinics, travel agencies and insurance companies.
In these establishments find out who are the guiding influences, who sets
policy, what are the working conditions and how things are going now.
Besides
having knowledge of the religious organizations, get to know the voluntary,
informal power structure of the community, such as the fraternal organizations,
Rotary, Chamber of Commerce, clubs, social circles and neighborhood groups.
Not to
be overlooked are people who work in communications: the editor and reporters
of the local newspaper, the owner and the manager of the radio station,
and writers of various organization newsletters. Media people have behind-the-scenes
information; they can also assist in "spreading the word" about convening
activities.
A minister's
primary focus, however, is pastoral, understanding the inner lives of people.
You pay attention to people whatever their status, be they janitor, president,
supervisor or clerk, waitress or manager, judge or prisoner. When you move
about the community, listen carefully to hear the pressures, rewards, joys,
disappointments, hopes and the failures. By knowing the people, you can
serve by providing counsel and in strengthening the human spirit. This
pastoral orientation toward the community, a primary ministry in itself,
also builds the network of relationships-the necessary foundation-for the
ministry of public convening.
Types
of Convening
Convening
is a flexible way of dealing with issues and problems. The nature of the
concern indicates who should be convened, the size and scope of the convening
and the range of possible results.
Often
convening is used as an action in response after something has happened.
Such situations might be a neighborhood demand for a traffic light following
serious accidents at a street intersection, or an entire community aroused
by the news that toxic wastes are polluting the water supply.
However,
convening can be used to get out in front of a problem. The citizens of
one community convened to provide an emergency, on-call, ambulance service
to transport patients to the regional hospital twenty-two miles away. In
another town, citizens gathered to plan and explore practical, economic
arrangements for preserving tracts of open land.
The size
of the convening depends upon the scope of the issue. Some are neighborhood-size.
In a southern city without adequate zoning laws, a developer moved quietly
to obtain permits to put a large commercial building in a residential neighborhood.
Construction would have destroyed an irreplaceable wetland drainage area.
In the face of this threat, a ministerial student alerted the residents
and called a series of meetings. The newly-formed neighborhood association
not only stopped construction but won victories before the city council,
which then passed protective zoning regulations.
Other situations
involving multiple issues are city and regionwide, as in the example of
The Boston Citizens Seminar. The crises surrounding the closing of major
industrial plants in a city require convenings of large numbers of citizens
and representatives of interested groups.
Convening
can be tailored to fit any situation. The issues suggest who needs to be
involved. There can be different objectives for example:
-
gathering
political pressure for change
-
providing
for health care service
-
reducing conflict
between groups
-
giving voice
to the poor and powerless
-
planning future
directions for the community
The process
itself will determine what the goals should be and how to bring about positive
results. A minister who has built a network of relationships will know
whom to call to get things started.
Convening:
The First Three Stages
As you
live and work within a congregation and the wider community, the sense
arises that a situation needs general public attention. The following is
a brief description of the first three stages in launching a convening
process:
-
testing with
a "trial balloon"
-
the preliminary
planning conference
-
the first
public session
The
"Trial Balloon"
Your network
of relationships tells you who should be concerned about this issue. You
also know the people who have the power to help in the situation —
they are usually the leaders of social, professional
or interest groups. Others may have special knowledge or skills which would
be useful. In some way they are "key" people with a special standing and
respect in the community to whom others listen. You contact these "key"
people and arrange to see them individually.
The purpose
of these conversations is to measure the interest in doing something about
the problem. During this stage, you will be looking for people who could
share in the planning and management of the process. In these discussions
the type of issue will determine the nature of the appeal to be made. The
appeal may be one of fairness, safety, preservation, improving a service,
or mounting political pressure for change.
In these
talks it is important to allow the people the freedom to genuinely respond
to the issue. They may back away from it or not see it as a vital concern.
They may identify with the problem, think it's important and indicate a
willingness to help. Whatever the response, assess it accurately; your
own interest should not cloud your judgment. During these preliminary discussions
you can mention the others you are seeing in this "trial balloon" stage.
Then, as the individuals meet in the community, they will begin to talk
about your suggestions. The "public talk" will have begun.
From these
"trial balloon" conversations, you'll have a good idea if the action will
"fly" or not. There are three possible responses: people think something
should be done and are willing to work for it; people express opposition;
or people are not sure where they stand on the issue.
If people
are mostly opposed or uncertain, don't push ahead without the support of
these "key" people. Perhaps now is not the right time to move forward;
more groundwork may be needed to generate interest. If the decision is
negative, let the "key" people know your reasoning. However, if there is
enough positive support, move into stage two.
Preliminary
Planning Conference
Gather
together a preliminary planning conference of "key" people who are willing
to work as a steering committee. This meeting will lay out the steps leading
to the first public session. The group reviews the entire issue and addresses
the critical question of sponsorship. What organizations, public or private,
should issue the call for this convening? On general public matters it
is preferable to have several sponsors.
Careful
thought is given to the best way to present the issue. What is the historical
background? What are the points of view and opinions which need to be presented
for a well-rounded picture of the problem? Who are the individuals, because
of their special knowledge or their leadership positions, most able to
make the initial presentations? What should be the order of the presentations?
A design for the public session is outlined with the list of suggested
presenters.
The expenses
of the convening should be estimated and a tentative budget drawn up. People
or groups who might fund the effort should be identified.
Following
the preliminary conference, the plan is shared with the leadership of the
different groups, the presenters, and others in the community. As knowledge
of the convening effort gets around, you'll be testing the response to
it from a larger number of citizens. If no major stumbling blocks appear,
proceed with the public session.
The
First Public Session
The sponsors
and presenters are now committed to the event. Cooperation is underway
for the first public session. Now it is time to oversee the final details.
A place
to meet is chosen large enough to accommodate the expected size of the
gathering. A weekday evening is usually best for the initial general meeting.
Newspaper, radio announcements and posters will attract the community at
large and raise public consciousness. The presenters are responsible for
preparing the needed graphics, handouts, charts, or slides.
A basic
design for a first session would include:
-
a welcome
-
a recounting
of the events which led to this assembly
-
an introduction
of the presenters
-
description
of the purpose of the session
-
an historical
review of the situation
-
the presentations
-
a time for
questions and discussion
-
a summing-up
time to gain a sense of the meeting and to suggest ways to proceed
The convener
of the session should be a person held in respect in the community. Good
qualities for this moderator include a sense of humor, firmness, and the
ability to listen and to allow people to express clearly what they are
trying to say.
The summing-up
time is critical. You listen, trusting in the "process of convening," believing
that a direction will emerge which will guide you and the other leaders
toward the appropriate next steps.
Now we
look more specifically at the skills and abilities required in a convener.
Skills
and Abilities for Convening
ACTIVE
LISTENING: Active listening is a primary skill for pastoral counselling.
It is an essential ability in all human relationships but in convening
it is important in networking, in organizing activities, and especially
during the convening sessions.
Skillful
active listening is sensitive and intense. It involves focused concentration
on a person or a group. It pays attention to more than spoken words; it
is receptive to a wide range of communication, such as body language, eye
movement, and emotional tone. Active listening closely follows thought
patterns, the logic of step-by-step linear thought and the less rational
reasoning of unspoken self-interest, habitual ideology, and unexamined
prejudices. Active listening notes the intuitive production of novel ideas,
desired hopes, and guiding visions. This listening deciphers code words
of the current jargon ("replicated," "revenue enhancement") and hears behind
the fad phrases of the day ("I'm straight out."). Active listening hears
the silences between the sounds, marks the hesitation in the flow of words
while following the rhythms and cadence of speech. It hears the quality
of voice; flat, excited, despondent, or pressured. It knows that words
both reveal and hide what is going on underneath. Active listening is attuned
to the deeper experience of another person.
Active
listening is always useful in the next skill: networking.
NETWORKING:
The activities of networking were described earlier. The following is a
brief outline of the abilities needed.
-
developing
rapport with a variety of types of people
-
gaining information
and knowledge through pastoral concern and curiosity
-
discerning
how the entire community functions as a social system; knowing how groups
and institutions relate to each other
-
staying in
communication with people in the network on an ongoing basis
As you move
toward the first convening session, skill in procedure planning is needed.
PROCEDURE
PLANNING: Procedure planning begins by envisioning the physical setting
— the room,
hall, or auditorium — where
the assembly will be held. Imagine the setting:
-
the people
as they gather
-
the physical
placement of the people in the room when the session gets underway
-
the speaker's
location in the hall
-
where the
slide projectors will be located
-
where newsprint,
charts, or maps can be most effectively displayed
After choosing
the best physical arrangements, the agenda is laid out step by step. This
planning includes deciding what information is needed, who should make
presentations, as well as what printed material and visual aids will clarify
the issues and lead to productive discussion.
As the
time for the convening session draws closer, make sure there is a skillful
moderator in place prepared to lead the assembly.
MODERATING:
Being a moderator requires "traffic cop" skills in guiding the flow of
public talk during the convening. Guiding means:
-
making sure
that people are understood
-
helping to
show where an opinion or idea fits into the entire picture
-
making connections
between the various contributions
-
helping people
stick to the issue
-
keeping track
of important ideas
-
keeping the
discussion focused by brief summaries and transitions which help people
keep their bearings
-
restating
main points and summing up the conclusions
-
helping to
clarify recommendations for policy direction, decisions, and proposed action
A good moderator
discerns the direction of the talk, spots things which need more investigation,
and identifies the next steps.
ACCOMMODATING:
This word has multiple meanings. One is "making room for others." "In my
Father's house are many rooms. . ." (John 14:2a) This bible passage often
used in burying the dead, expresses our hope for the deceased, but it applies
equally to our life on earth. There is a place for everybody, and if there
isn't, there should be.
Accommodating
is the ability to relate to diverse people, giving them voice, assisting
them to "find a place in the sun." As there are "many dwelling places in
my Father's house..." accommodating works at learning to dwell together
with less conflict, with increased respect and appreciation for one another.
An accommodating person interprets opposing opinions, clarifies differences,
explains the reasons behind the differences, and helps people whose views
differ to engage in constructive dialogue.
Convening
includes conflict resolution. Thus, skills in conflict management are a
part of accommodating: helping groups negotiate, test new ways of relating,
trying new methods of doing things. Accommodating helps people open up
to new ideas, attitudes and values.
A convening
effort benefits from all these abilities. By practice and evaluation you
can increase your skills. But you don't have to have all these capabilities;
rarely do they reside in one person. You may be strong in one or two of
these areas yet all these skills should be available. Therefore, enlist
people who have the other needed skills to be on the leadership team.
Conclusion
Religious
organizations operate in the public realm. That public role cannot be avoided.
For good or for ill, faith communities influence and are influenced by
the body politic. The first words chosen for "church," "synagogue," and
"liturgy" reveal the interconnection of religion and society. The universal
elements in the major religions include all peoples and races and intend
the healing and salvation of the whole world and the creation of a humane
society. This religious impulse flows out beyond the local congregation,
beyond denominational boundaries.
Therefore,
this ancient mission can be carried on through the ministry of convening.
Its three functions, which assist in building community are: bringing cohesion
from differences; creating new opportunities; and strengthening motivation
for common action. Convening provides for accommodation of new people,
the dialogue between generations, and construction of solutions to old
problems. These efforts are necessary to meet the changing demands of ongoing
history.
By developing
a community-oriented ministry and by learning the skills of convening,
you can share in the work of "Kingdom" building through this challenging
service — The
Ministry of Convening.
The
North Conway Institute (NCI) is an interfaith, ecumenical, interdisciplinary
nonprofit organization that works with religious and secular groups in
addressing problems of alcohol and drug abuse. An outgrowth of the Yale
University School of Alcohol Studies, NCI was founded in 1951 in North
Conway, New Hampshire, by The Reverend David A. Works and a group of concerned
clergy and lay persons. The major goals of NCI are to promote education
for the prevention of alcohol and drug abuse; to improve care and rehabilitation
of alcoholics; to further personal, responsible decision making about the
use/non-use of alcohol beverages; and to develop a better climate for discussion,
research, and action on all aspects of alcohol problems.
The
Reverend John E. Soleau is a minister in the Episcopal Church serving on
the staff of Grace Church, Lawrence, Massachusetts. He is a consultant
to The North Conway Institute on policy direction and project development
and to the governing boards and executive managements of other human service
institutions. He has written and lectured on the issues involved in the
recovery from addictions. He is the President of the Central Middlesex
Mental Health Association and the former Chairman of the Department of
Pastoral Theology at Virginia Theological Seminary in Alexandria, Virginia.
A grant
from The Cambridge Mustard Seed Foundation of Cambridge, Massachusetts,
has made possible the preparation and distribution of this educational
publication.
This
project was sponsored by The North Conway Institute 14 Beacon Street, Boston,
Massachusetts 02108
The
Reverend David A. Works, President
Other
Publications Available From The North Conway Institute
Alcohol,
Alcoholism, and Social Drinking. A report by the Joint Commission on
Alcoholism of the Protestant Episcopal Church in the United States of America.
Greenwich, Conn: The Seabury Press, 1958.
A pioneer
statement of a theological understanding of the place of beverage alcohol
in the society.
Alcohol
and the American Churches. Boston:
North Conway Institute, 1967.
A comprehensive
document including: a historical survey, summaries of papers on a united
approach to alcohol problems, statements of national study groups, a series
of the consensus statements from 13 annual NCI conferences, a community
resource check list, and an extensive bibliography.
Coleman,
John J. Steps Toward a Drug-Free America. NCI Occasional Paper #1.
Boston: North Conway Institute, 1989.
A senior
officer in the Drug Enforcement Administration examines the economic and
foreign policy aspects of the drug trade, demonstrates the impracticality
of legalization, and calls for moral leadership to rebuild standards of
social behavior.
Kleber,
Herbert D. The Faith Community and the War Against Drugs. NCI Occasional
Paper #3. Boston: North Conway Institute, 1989.
The
Deputy Director for Demand Reduction, Office of National Drug Control Policy
emphasizes that the national strategy is a comprehensive approach involving
all segments of the country. The faith community's role includes spiritual
guidance, moral teaching and practical pastoral actions.
Musto,
David F. What Can We Learn From The First Opiate-Cocaine Epidemic? NCI
Occasional Paper #2. Boston: North Conway Institute, 1989.
A professor
of psychiatry at Yale University shows the lessons to be learned from a
previous drug epidemic and discerns the long-term social forces working
for and against drug use. Persistence in anti-drug efforts is essential.
Works,
David A. Pastoral Care of Families: Including Alcoholics
and Problem Drinkers. Boston: North Conway Institute, 1987.
The
founder of the North Conway Institute presents a lively and challenging
approach to pastoral care to assist families in dealing with the damage
resulting from alcohol problems.
