6.2 The Perceptions of about the status of Outstation Congregations
6.2.1. The Diocesan Leadership
Overall the Diocese of Natal clergy and leadership tended to support a policy change on the status of outstation congregations, as a matter not only of policy but also for practice.
The leadership did draw attention to factors that might affect a possible policy implementation at a large parochial structure level. For the main parish centre leaders, the emphasis was placed on the value on policy change, reflecting their need for a space to discuss policy in the Diocese of Natal, where knowledge about their perspective parishes could be promoted. Thus ideologically, the contested understandings about the status of outstation congregations reflect the various interests of the research participants.
During interviews on the value of such a policy change to the Canons and Acts of the Diocese in accommodating parishioners of outstation congregations the following themes were identified: (1) Interdependency and Autonomy, (2) Canon or Acts of the Diocese;
(3) Growth and Empowerment.
6.2.1. The Diocesan Leadership
The leadership of the Anglican Church in the diocese portrayed the possible change of status for outstation congregations as being in line with the ethos of democracy in religiously diverse society. The policy change was understood as meeting the democratic aspiration of the Diocese of Natal, where parishioners of different pastoral charges needed to feel accommodated within the ecclesiological system. To this effect, the policy change was viewed as promoting tolerance of differences as well as ecclesiology cohesion. The possible policy change was viewed as fair to the different pastoral charges in the Diocese of Natal.
One leader of the Diocesan leadership (HOD-4) had this to comment:
Outstation congregations in a large parish is very alienated and marginalised. Therefore, policy change was perceived within the Diocese of Natal’s historical and socio- political context (See Chapter Four). Thus, while the Anglican Church had initially scrapped the system of missions and mission stations, in 1964, and replaced it with
163
pastoral charges (parishes). Contestation to this had been there before but it came to the front after 1964. The legacy of mission system persisted up to the twenty first century. There were those born at missions or mission stations who said ‘Born at the Anglican mission, gives me pride’ (MPC-4a).
Another had this to say:
The transformation did not give the alienated outstation congregations any relief from their marginalisation. It is financial obligation.
Outstation congregations come from vast distances and it is difficult for members in the rural areas to worship in the centralised main parish centre (Interview, HOD-4a)
Here reference was made to the attempt by the Diocese of Natal to accommodate outstation congregations into the traditional and centralised parishes. This was an attempt to portray the ecclesiological value of the policy change in promoting unity in diversity.
Interdependence and Autonomy
On interdependency, one diocesan leader has this to say:
To be a member of the Diocese, is to trust one another and has dependency in culture. It means developing spiritually. The Diocese equips them by providing training. There will be monitoring of identified project. It means a lot in enjoying ministry in the Diocese. In terms of language, culture, and diversity, the Diocese provides theology and liturgical expression (Interview, HOD-4a).
They are interdependent and retain interdependency. They are connected to one another (Interview, HOD-4a)
164
This leader portrayed the understanding of the outstations as promoting equity for parishioners from different places of worship in the locality. This was expressed as the justification by the Church.
Leaders of Natal Diocese (HOD-4) reflected on whether outstation congregations deserve a say in administration of a large parochial structure model and had to say:
They do, as they are part of the large centre. Their delegates to parish council are expected to give a report to outstation congregations. They are allowed to submit their needs although they are not attended to quickly. (Interview, HOD-4a)
The above views reflect on the policy change as an attempt to accommodate
underprivileged blacks, in ecclesiology at the status outstation congregations. In this regard he said:
They are all involved in God’s mission. They hold the large parish together financially and in other ministries. They are all accountable to the parish council. They are involved in administration. There is a need to allow independency and empowerment for accountability and provide ownership, which is the goal.
Many parishes see outstation congregations in terms of bringing in monies to the main parish centre. They are being abused by the main parish centre. (Interview, HOD-4a)
Reflecting on why outstation congregations who chose not to work within the large parochial structure model continue to feel undermined, the leader of the Diocese made the following observation:
165
Canons for chapelry council and chapel council do exist, but there is no mention of the outstation congregations’ statue in a large parish.
When they are at parish council, they feel as strangers. They are inferior (Interview, HOD-4a)
They did not see any need to be part of the large parish. “The rector comes to them rarely, at times after three months” (HOD-4). There was no prompt attention to the needs of outstation congregations.
Had continued:
The rectors need to be empowered to develop outstation congregations. If the rector does not have skills, the bishop has to do that. The strategy will have to be reviewed. It is the responsibility of the rector (Interview, HOD-4a).
.
Leaders of guilds and organisations are not having regular trainings at the outstation congregations. The rector marginalises the outstation congregations. Home visits are not done by the rector and this resulted in not knowing parishioners at outstation congregations (Interview, HOD-4a).
Canons and Acts of the Diocese
One of the leaders of the Diocese of Natal (HOD-4) pondered over the role of outstation congregations in a large parish and its policy implications. The Diocese of Natal leadership (HOD-4) perceived that the possible policy change has a positive value.
Ecclesiology and theology justified the coverage of outstation congregations on the premise that they were major traditions in history of the Diocese of Natal (Burnett, 1955).
Thus, the policy change represents the opening up of space activities in a large parish. He had the following to say:
166
In terms of the Canon and Acts of the Diocese, chapel council, that is, mother church and branches, reach out to pastoral care. In terms of the chapelry, there exist chapel councils and chapel wardens, not dependent to mother church, but extends the church, expected to develop outstation congregations involved in God’s mission (Interview, HOD-4a).
Here the policy change was viewed in terms of promoting access to ministry, mission and worship. The claim was that because outstation congregations were poor, then, they would receive ministries to them very seldom and be arrested in a dependency mode.
In connection with promoting co-existence with the main parish centre, some of the leaders of the Diocese of Natal (HOD-4) went as far as to view what were the conditions of engagement for outstation congregations towards being part of a large parish. He Observed that:
In terms of the Canons and Acts of the Diocese, the Chapelry exists and this is the condition of engagement. Although these are not read out when outstation congregations join the main parish centre, they exist on the shelves of the main parish centre. In terms of the Canon,
“Chapel wardens do not depend on the mother Church, but to go on and extend the Church. The main parish centre was expected to develop congregations” (Interview, HOD-4a).
The above views were framed within the context of the alienation of outstation congregations. There were no conditions of engagements between outstation congregations and the main parish centre. This view was also captured by one of the leaders of The Diocese of Natal (HOD-4) and had this to say:
There is no empowerment of out station congregations. There is no freedom to exercise their ministry freely, without intimidation either from the rector or main parish centre. There is no visible relationship
167
between the rector together with main parish centre and the outstation congregations. The visible ones are Holy Communion and finances.
The Canon speaks of a space of interaction of equals and to reach out to one another for the sake of pastoral care. This does not happen (Interview, HOD-4a).
It was against this background that tension arose. The need for the policy of change became urgent, in relation to ministry, mission and worship. However, some of the leaders of the Diocese of Natal (AOR-4) critically considered the conditions of being in a large parish for outstation congregations, as opposed to being an outstation congregation.
He commented that:
They are Mothers Union; St. Agnes guild; ‘Iviyo lika-Kristu’; youth forum; lay ministers; St. Bernard Mizeki; Sunday school teachers;
confirmation class teachers; lesson readers and servers guild. These ministries are performed at outstation congregations as well (Interview, HOD-4a).
The activities of the outstation congregations are a backbone for keeping the large parish viable and alive. They became the power of strength to take the large parish to higher places. The independence of the outstation congregations rest with the rector and his parish council. The activities of outstation congregations promoted co-existence with the main parish centre in participating on large parish engagements.
Growth and Empowerment
In terms of the training and development towards the independence of outstation congregations leadership of the Diocese of Natal (HOD-4) had the following to say:
The outstation congregations required equality which would be a progressional strategy. The rector would need to be retrained in management and team work. Leaders need to be trained regularly. The