LOCAL TUTOR’S HANDBOOK
A
BEING A LOCAL TUTOR
3
B
WHAT LOCAL TUTORS DO
1. Foster encouraging and supportive ways of working that enable
each student to learn and develop well
2. Help students by having a good understanding of the content,
ethos and theological rationale of the training programme
3. Assess students’ development in knowledge, conviction and
competence in order to offer constructive criticism and support
that promote learning and development
4. Feedback in tutorials
5. Mark Sheet
6. Use of the Mark Sheet
4
5
10
12
13
C
HELPING STUDENTS LEARN
1. Planning tutorials
2. Tutoring exegesis
3. Tutoring Unit 5
4. Using the Service Report Form
14
14
20
28
32
D
ASSIGNMENT COMMENTARIES (can be photocopied for students)
34
E.
AN OVERVIEW OF THE TRAINING PROGRAMME
45
6
7
SUPPORT PAPERS
Service Report Form and Summary Sheet
(for photocopying for students and assessors, if necessary)
Connexional Assessment cover sheet
(for photocopying – a checklist for students that becomes the assessors’ mark sheet)
How to submit a section of Faith & Worship for Connexional Assessment
(guidance for students and tutors)
From ‘on note’ to admission as a local preacher
Rules and Regulations
Circuit interviews for local preachers ‘on trial’
Tutor development
(a checklist for review and provision of support)
Mark Sheet
1
KEY
Activity
Discuss
Read
Reflect
2
A
BEING A LOCAL TUTOR
As a Local Tutor you are one of over 800 of us who are either working alone or part
of a team of tutors helping students develop their knowledge, conviction and
competence as they train to become local preachers. This handbook is written in the
style of a Faith & Worship unit to familiarise new tutors with the kind of approaches
students will meet. The handbook relates to other supporting papers in this pack in
the way that a unit would refer to a Bible passage, a commentary, a work of art or
other resources.
The aim of the handbook is to help you prepare for:
 sensitive and appropriate tutoring that helps students learn and develop;
 assessing students’ work.
Reflect:
What is it about being a Local Tutor that beckons you on into tutoring?
What is it about being a Local Tutor that causes you some unease?
Each of us has different responses to these questions. Our strengths and our
weaknesses as a Local Tutor are likely to reflect several factors (e.g. our formal and
informal theological training and education, our experience in tutoring adults and
assessing students’ work). They may also reflect a thoughtful consideration about
applying what we have done elsewhere to the context of training local preachers.
It is good to recognise that none of us comes to tutoring as the perfect tutor. Also,
the apprehensions expressed by those who are new to tutoring are often mirrored in
similar feelings that students experience as they begin their local preachers’
training. Tutors and students are indeed partners in learning. With empathy,
sensitivity and humour, tutorials become times when all of us taking part are
enriched and helped to develop.
The next sections of this handbook aim to describe the tutoring process so that
tutorials really are happy, challenging, inspired and inspiring occasions.
3
B
WHAT LOCAL TUTORS DO
The Faith & Worship units do most of the teaching, informing, questioning, tasksetting and encouraging reflection.
Tutoring offers face-to-face support and
guidance which meets individual students’ needs as they progress through the
training programme. There are three key aspects of tutoring:
Local tutors:

foster encouraging and supportive ways of working that enable each student
to learn and develop well.
This includes:
- exciting the interest of students in what’s coming next;
- equipping students with the skills they need in order to engage with
the units;
- helping them reflect, clarify their understanding and prepare for
preaching.

help students by having a good understanding of the content, ethos and
theological rationale of the training programme;

assess students’ development in knowledge, conviction and competence
(using the programme’s assessment criteria) in order to offer constructive
criticism and support that promote learning and development;
This includes:
- the marking of assignments;
- giving feedback on the student’s leading of worship and preaching;
- helping local preachers ‘on trial’ to explore their call.
To help fulfil those three key aspects of tutoring, Local Tutors have the following
responsibilities to the circuit and to the Connexional Team:
 keeping records of students’ progress;
 equipping students to compile their worship portfolio;
 sharing with mentors, pastoral responsibility for students’ development;
 reporting to the Circuit Local Preachers’ Meeting on students’ progress in
their training;
 taking part in a tutoring support programme approved by the Methodist
Church.
There are other supplementary possibilities which some tutors have chosen to do,
for example:
 contributing to a district’s support of other local tutors (e.g. by moderating a
few assignments marked by a new local tutor);
 contributing to a circuit’s support programme for those leading worship and
preaching;
 taking part in promoting Continuing Local Preacher Development.
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Activity:
Consider what a description would look like for people who have tutored
or taught you in the past. What are the similarities and differences?
B1.
FOSTER ENCOURAGING AND SUPPORTIVE WAYS OF WORKING THAT
ENABLE EACH STUDENT TO LEARN AND DEVELOP WELL
Students need to see tutors as allies. Some of them may have misgivings about
studying and having their work scrutinised. They may even fear having a tutor,
especially a tutor who will be assessing their work. Tutors may need to persuade
some students that they are alongside them, understanding their fears, their
personal circumstances and helping them do well.
In order to be encouraging, it is good practice to clarify what will happen when
students experience difficulty or do not reach an appropriate level of achievement.
The safety nets that are in place include:

the re-working of part(s) of an assignment or of other assessed work;
(When this happens, the earlier work is kept and resubmitted so that there is
a record of how a student has developed and improved.)

support from tutor and/or mentor (or others) to help overcome a difficulty.
(This might be needed for an aspect of the course (e.g how to evaluate, or
how to study, or theological reflection, or approach to preaching, or
audibility).)
Tutorials are likely to include a time for devotions, where the students and tutor are
equal partners in worship, praise and prayer – each sharing in leading too.
Tutorials are likely to involve students in a range of activities. Tutorials are not
lectures, but are an interplay or dialogue between students and tutor. Ideas for
activities in tutorials appear elsewhere in this handbook in the section on ‘Helping
students learn’ (pages 14-34).
Tutorials are probably about two hours long. Any longer and intense concentration
is difficult to sustain (for tutors as well as students!) Pacing work between tutorials
needs to be considered carefully, as does pacing the tutorial itself – sometimes
relaxed, sometimes very demanding. Tutorials must be fun, with plenty of scope for
laughter!
5
Tutorials highlight differing theological positions. Faith & Worship does not have a
party line for students or tutors to toe. The units aim to offer a range of biblical and
theological understandings so that an individual perspective can be widened and so
that faith can be deepened. Tutorials should work similarly.
There is further guidance on tutorials in ‘Helping students learn’ (see pages 14-33).
A prayer
Gracious God,
your love surrounds us as we share in this tutorial.
You reassure us, guide us
and fill us with the gifts and graces of your Holy Spirit.
We come together as followers of Jesus,
alert to your call and glad to be led by you.
May your blessing be ours as we learn from you and each other.
We bring this prayer in the name of Jesus Christ, our teacher and friend. Amen.
B2.
HELP STUDENTS BY HAVING A GOOD UNDERSTANDING OF THE
CONTENT, ETHOS AND THEOLOGICAL RATIONALE OF THE TRAINING
PROGRAMME
Circuits are expected to provide Local Tutors with an up-to-date copy of Faith &
Worship. If your copy does not have icons like the ‘Read’ icon below, then it is out
of date. A discounted price is offered by mph when the entire course is ordered.
Even if you are tutoring only part of the course, you should be aware of the entire
programme.
Read (especially if you are new to being a local tutor) Unit 1, pages 10-11
– the course syllabus and ‘From “on note” to admission as a local
preacher’.
By becoming familiar with the units, the four sections (A,B,C,D) of Faith & Worship
and the papers accompanying this handbook, we make it easier for ourselves to help
students through the training programme.
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B3.
ASSESS STUDENTS’ DEVELOPMENT IN KNOWLEDGE, CONVICTION AND
COMPETENCE (USING THE PROGRAMME’S ASSESSMENT CRITERIA) IN
ORDER TO OFFER CONSTRUCTIVE CRITICISM AND SUPPORT THAT
PROMOTE LEARNING AND DEVELOPMENT
One of the great joys of Faith & Worship is the creativity which some assignments
have drawn out of students. This needs to be encouraged and not marked down.
The assignments are printed on the Student Record Sheets which are published with
the units. In order to make assignments as clear as possible, a commentary on each
assignment has been provided for use by tutors and students. The commentaries
appear in this handbook (see pages 34-44). The guidance in each assignment’s
mark scheme and the commentaries is intended to help students and tutors. It does
not suggest that Local Tutors and Connexional Assessors are looking for a single
standard answer. It is important for all to be open to new insights which students
bring.
a.
Marking assignments
As Local Tutors, we are asked to mark only the assignments. Connexional
Assessors do all the other assessment. We record our marks and comments on
the Student Record Sheet (printed at the end of each unit from Unit 4 to Unit
17). Students should attach their Student Record Sheet (with their evaluative
comments on the back) to the work they give us for marking.
The marking of assignments is where we feel most exposed. Not only is there
the need to justify the assessment to our students (whom we know and want to
encourage), but there is also that small matter of the scrutiny of Connexional
Assessors (who only see the work and not the student as a whole person). To
stay safe in the business of awarding marks, there are two principles that need
to be followed:

Apply the criteria;

Recognise the 40% pass mark.
Read the Mark Sheet and ‘Use of the Mark Sheet’ (pages 12-13).
i.
Apply the criteria.
Local Tutors (and Connexional assessors) are looking for:
 Knowledge
description and information about attributable
facts and ideas
 Understanding
expression of ideas, appreciation of issues
 Evaluation
ideas weighed and valued to help reach a
conclusion
 Application
use of knowledge and understanding in
constructing worship
(Note: Application is specified in assignment mark schemes e.g. ‘meaning
for today’ of a Bible passage, prayer/sermon writing.)
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With the help of three descriptors for each of these areas, we must judge
achievement as either ‘very good’, or ‘adequate’ or ‘limited’ and then mark
accordingly. For each of these judgements there is a mid-point mark from
which a range of marks fans out in order to pitch the mark fairly. It is
worth having the Mark Sheet easily to hand whenever marking students’
assignments. This sheet aims to make marking as straightforward as
possible.
It is interesting how, when Local Tutors are given anonymous papers to
mark, we find high levels of agreement as to which band (very
good/adequate/limited) is merited by each part of an assignment. Not
surprisingly, knowing a student makes dispassionate marking harder to do.
The key is to apply the criteria and to write constructive feedback on the
written work itself as well as on the Student Record Sheet.
One way of applying the criteria is to tick any evidence of what is being
assessed. For example, when marking for Evaluation, evaluative words like
‘beautiful’, ‘exciting’, ‘doubtful’ or ‘convincing’ need to be backed up by
evidence that has led the student to this opinion. Carefully reached
conclusions which are supported by reasoned arguments and checks for
evidence all deserve ticks. The mere retelling of a story or expression of an
idea is unlikely to be given credit in this context. The more ticks, the
stronger the justification for a higher mark.
When our marking applies the criteria in line with the mark scheme given in
the assignment itself and the guidance given in the assignment
commentary, then we can expect Connexional assessors to endorse our
assessment. Tutors do now get feedback from Connexional Assessors, not
just on students’ work, but also on tutoring and assessment matters.
Activity
Look again at the Mark Sheet and the paragraphs above which
intend to clarify how the application of criteria help you assess
students’ work. Mark it out of 10 for ‘Application’ and make
comments on how it could be improved.
Discuss your assessment with a more experienced Local Tutor
or your District Tutor. Later in this handbook, there is an
opportunity to check standards when looking at exegesis
assessment (see pages 20-27).
8
ii. Recognise the 40% pass mark
Students would like tutors to mark in the range 80% to 100%. Tutors would
like to encourage students and build their confidence by marking
generously.
However, any score from 40% to 100% is a positive
achievement. There is a beauty in 40% which students (and tutors)
recognise most keenly when first attempts have not reached that standard.
The application of criteria justifies the mark and helps students adjust to a
realistic understanding of how they are doing.
Of course, any score from 1% to 99% invites consideration of what would
have improved the assignment. This is always worth analysing, and where
appropriate, using tutorial time to make the improvements easier for
students to achieve.
b.
Making comments when marking assignments
Read your comments on the previous page assessing the handbook’s
guidance on applying criteria. Consider those comments in the light
of the following paragraphs.
When we have marked an assignment, we shall want to discuss it with the
student. This discussion is particular important in helping students recognise
the strengths and weaknesses of their work. Sometimes, students are so
concerned about the mark that their distress or complacency with it hinders a
proper engagement with how they might improve. In these circumstances, it is
worth persevering and reinforcing the message at every appropriate
opportunity!
There is likely to be at least one good thing to say about an assignment,
probably more, so it is worth stating these first and giving them credit
(perhaps for brevity, being concise, describing well, getting facts right,
expressing ideas, being well-organised, showing thorough preparation etc.).
There are likely to be areas for improvement too. The following kind of
comments are generally the most helpful:
 Correcting errors of fact and serious areas of omission;
 Clarifying what has been said, and thus the thoughts and understanding
of the student;
 Suggesting different opinions, while acknowledging the point of view of
the student;
 Offering ways in which the material can be better used in preparing
worship and sermons.
Many of these comments can be described as positive goals to reach for in
future assignments rather than as negative criticisms of the present
assignment. Any frustration tutors may feel when an assignment is not as
good as had been hoped, must not hinder support for students. There is an
art in giving constructive feedback and practice makes perfect!
9
Connexional Assessors expect to see feedback from students about the unit
and the assignment (on the back of the Student Record Sheet) as well as
comments from us. They are likely to reject assignments which do not show
this dialogue between tutor and student.
Reflect on whether or how you might re-express your comments on
the previous page.
B4.
FEEDBACK IN TUTORIALS
Tutorials inevitably involve feedback. Not only do we give students feedback
on their work, but we can also invite feedback from students on the overall
process, the units and even our tutorials. The way we model giving feedback
should also shape the way students give feedback to us.
A constructive approach to giving feedback has the following characteristics:
10

starting with the positive – unalloyed delight about something, without
‘ifs’ and ‘buts’;
(e.g. on time, about the right length, concisely put, detailed work, an
excellent point)

inviting the student to describe what has been said/written.
If
necessary, offering your own description (as neutral as possible) of what
has been said/written;
(e.g. this paragraph describes what happens in the Bible story)

inviting the student to consider how well that part of their work served
its purpose (such as in answering a question to be assessed for
Evaluation);
(e.g. how does that description help you be evaluative?)

if necessary, finding redeeming features which the student has not
noticed;

inviting the student to explore ways to strengthen what has been
said/written;

offering personally owned suggestions for action that can go alongside
the student’s ideas;
(e.g. In my opinion …)

helping students come to their own decision about what action they
might take in future to develop this aspect of their work;

helping students to remind themselves of all the positive comments in
the conversation, then affirming and reaffirming them.
This can feel a good experience which does not threaten. However, consider the
process in reverse, with students giving us feedback and it quickly becomes evident
how sensitive the person giving feedback needs to be. This reinforces a paragraph
in section B1 (page 5), repeated here:
‘Students need to see tutors as allies. Some of them may have misgivings about
studying and having their work scrutinised. They may even fear having a tutor.
Tutors may need to persuade some students that they are alongside them,
understanding their fears, their personal circumstances and helping them do well.’
a.
Marking promptly
When students give us an assignment to mark, the agony begins about what
we think of them and their work. Agree a date for the return of the
assignment. Promptness in marking is important. Also, students can learn
best from marks and comments while the memory of what they have written is
still fresh in their minds.
b.
Being available
We need to encourage students to feel able to share concerns at any stage in
the course, but particularly at assignment times. If tutors feel exposed about
marking, then students feel just the same about expressing ideas on paper,
giving their work to the tutor and inviting criticism! So before, during and after
an assignment students may need tutor support. We could let students know
those points in the week when we are available to be contacted (thereby also
making it clear when it is inappropriate to contact us!)
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B5
MARK SHEET
out of 10
out of 20
mid- range mid- range
point
point
9
10
9
8
7
17
5
6
5
4
10
2
3
2
1
4
clear appreciation and
expression of ideas
9
10
9
8
7
17
adequate recognition
of most main ideas
5
6
5
4
10
limited grasp
of main issues/ideas
2
3
2
1
4
9
10
9
8
7
17
adequate consideration
of evidence/ideas
5
6
5
4
10
limited reflection
on evidence/ideas
2
3
2
1
4
clear, sound evidence
of specified application
9
10
9
8
7
17
adequate recognition
of specified application
5
6
5
4
10
limited consideration
of specified application
2
3
2
1
4
confident handling
of main information
KNOWLEDGE
coverage of
most main points of
information
limited reference
to main information
UNDERSTANDING
well-reasoned evaluation
of evidence/ideas
EVALUATION
APPLICATION
as specified in the
assignment
(e.g. meaning for
today of Bible
passage)
12
20
19
18
17
16
15
14
13
12
11
10
9
8
7
6
5
4
3
2
1
20
19
18
17
16
15
14
13
12
11
10
9
8
7
6
5
4
3
2
1
20
19
18
17
16
15
14
13
12
11
10
9
8
7
6
5
4
3
2
1
20
19
18
17
16
15
14
13
12
11
10
9
8
7
6
5
4
3
2
1
B6.
USE OF THE MARK SHEET
a.
Check which category is being assessed in this part of the assignment




Knowledge
Understanding
Evaluation
Application
The Mark Sheet lists these categories and alongside each category are
statements describing three levels of achievement.
b.
Decide which of the three descriptors best matches the level of
achievement in this part of the assignment
e.g. Knowledge
Is there
‘confident handling of main information’?
‘coverage of most main points of information’?
‘limited reference to main information’?
or
or
Alongside each descriptor on the Mark Sheet is a mid-point mark and then a
range of marks (one set out for marking out of 10, another set for marking out
of 20).
c.
Use the mid-point and the range to decide what mark to give.
Start at the mid-point and decide if this part of the assignment merits a higher
or lower mark in the range. For example:
Knowledge
(marking out of 10)
level:
coverage of most main points of information
mid-point:
5
but I still think this description is generous for what I have read …
so I’ll move in the range (4-6) down to 4 marks
Knowledge
(marking out of 20)
level:
confident handling of main information
mid-point:
17
but in this part of the assignment a few points were handled less
confidently …
so I’ll move in the range (14-20) down to 15 or 16 marks
Understanding (marking out of 20)
level:
limited grasp of main issues/ideas
mid-point:
4
but there was one point which was very well expressed …
so I’ll move in the range (1-7) up to 6 or 7 marks
Evaluation
(marking out of 20)
level:
adequate consideration of evidence/ideas
mid-point:
10
seems a fair description …
so I’ll stay at the mid-point of the range (8-13) and give 10 marks
13
C
HELPING STUDENTS LEARN
C1
PLANNING TUTORIALS
There are three main factors to be considered in planning tutorials:
 the students’ needs;
 the needs of the course;
 the tutor’s own needs.
a.
The students’ needs
Students are very different, each with different needs. For example, some may:
 have not studied for years;
 have experience of vocational training in the workplace;
 be studying at A-level, or for their first degree;
 be post-graduates, perhaps with a degree in theology;
 have more local horizons;
 bring perspectives from different parts of the world;
 be creative, interested in the arts, music and literature;
 be skilled in business, finance and the sciences;
 be in a hurry to complete their studies;
 need to fit their studying into a busy and pressured life;
 read quickly;
 need help with a new vocabulary;
 be used to reflecting on life experiences;
 be alert and sensitive to others’ situations;
 find theories and ideas inspiring and invigorating;
 be familiar with organising their own ideas on paper or in public speaking;
 be quick in making decisions;
 prefer to be hands-on;
 be able to reflect on their learning;
 have outgoing personalities;
 bring a spiritual depth;
 know the Bible well;
 have a similar world-view, faith perspective and value-base to you.
Others may not.
People like this study Faith & Worship together in the same tutorial. Whoever
they are and whatever they bring, each student is equally acceptable. It is
important that we are aware of students’ situations, strengths and needs and
then shape and pitch tutorials appropriately.
At the beginning of Unit 1 of Faith & Worship, students are encouraged to fill
in a grid where they can identify knowledge and/or experience that they bring
to their training course. It may be helpful for students to share that with their
tutorial group in one of their first meetings. As part of this sharing, it may be
a good idea if we complete the same grid, either in terms of where we are now
or where we were when we began local preaching.
14
A tutorial which goes well with (i.e. is appropriate for) one group, could easily
be inappropriate for another group where students have different
backgrounds, skills and levels of knowledge. Tutorials cannot be ‘one size fits
all’.
At whatever level we pitch a tutorial, we need to encourage those students who
have not studied for years and build confidence, without suggesting that there
is a mountain to climb. On the other hand, tutorials will also need to be
challenging and inspiring for those who are postgraduates.
Similarly, if Faith & Worship makes assumptions about Bible knowledge or
spirituality or previous experience of leading worship and preaching, then in
our tutorials we shall need to encourage those students who are coming fresh
to these matters. Likewise, we shall need to challenge and inspire those who
bring considerable knowledge, skills and experience.
In addition to all these considerations, there are factors affecting relationships
and learning.
Reflect on what helps you relate well to some people and less well to
others.
i.
Relationships
How people respond to their life experiences and relate to other people is a
complex matter. One approach to clarify this complexity which many have
found helpful is the Myers-Briggs indicator of preferences. That system
analyses to what degree a person:
- directs attention to the outer world,
or to the inner world of ideas;
- works to tried and tested procedures,
or is less concerned with detail;
- analyses and decides logically,
or attends to values, own/others’ preferences;
- plans, organises and controls,
or is spontaneous, flexible, with options open.
15
When we recognise that all of us have different preferences in the ways we
behave and think, we can modify our attitudes and value people who do not
instinctively behave or think as we do. The internet offers plenty more
information about the Myers-Briggs approach. There are other approaches,
but the common message is that with understanding of other people’s
preferences, we can become more sensitive to the perceptions,
understandings and attitudes of different ‘personality types’ and can guide
individuals and lead groups more effectively.
Reflect on how you learn best.
ii. Learning preferences
How people learn is also a complex matter. There have been various
attempts at describing the learning process. It is a disappointing fact that
when one person teaches, others do not necessarily learn. One approach
(by David Kolb) explored adult learning and suggested that everyone finds a
balance between ways of responding and adapting to experience. For
example, each of us strikes a balance between ‘being and feeling’ on the
one hand and ‘thinking and theorising’ on the other. Similarly, we all find a
balance between ‘reflecting and pondering’ on the one hand and ‘deciding
and doing’ on the other.
This approach suggests that the balances we make give us preferred ways
of learning, thus:

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‘watchfully engaged’ learning style:
viewing situations and relationships from many perspectives
organising different perspectives into a coherent overall picture
enjoying relating to other people in the learning experience
bringing to learning, imagination and sensitivity to others’ feelings
Tutorial activities which deploy these kinds of preferences include:
- listening
- recording, keeping notes/journal/diary
- observing people and noticing action, reaction and interaction
- tasks with plenty of time to reach considered opinions
- reflecting on what has been learned
- discerning the whole
- making for-and-against lists

‘thoughtfully detached’ learning style:
using observations and data to construct theories and explanations
referring to expert advice
enjoying using precision and logic in research and planning
bringing to learning an impartiality based on evidence
Tutorial activities which deploy these kinds of preferences include:
- tasks based on a clearly-stated theory, system, concept
- tutorials with searching questions
- tasks which require the understanding/explanation of complexity
- scope to challenge, question, hypothesise
- debate/discussion which uses argument and counter-argument
- analysis to enable generalisation/prediction
- exploring ideas that link events and situations

‘decisively practical’ learning style:
exploring practical implications of ideas
looking for relevance and usefulness rather than academic interest
enjoying making a decision from various available options
keeping emotion under control except in extreme success / failure
Tutorial activities which deploy these kinds of preferences include:
- starting with a model to copy/to use as a starting point
- new challenges supported by clear coaching
- planning action to produce clear outcomes
- solving urgent problems
- tasks with deadlines
- playing with ideas to see which work best
- developing practical, useful techniques

‘actively involved’ learning style:
getting involved in new situations and experiences
seeking opportunities to try things out for themselves
putting plans into action
being prepared to take risks
Tutorial activities which deploy these kinds of preferences include:
- making a presentation
- working with others
- leading a discussion
- activities demanding a quick response
- breaking new ground
- role-play exercises
- teams competing
(These four learning styles are drawn from Leading Learning by Jim Knight and Peter
Relf (TASC, 1998). Used with permission.)
Reflect on how far your own description of how you learn best
has any affinity with the four learning styles above.
What activities do you instinctively enjoy?
(Note: Others may be drawn to activities you might reject.)
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This section reminds us that we are all different. We have different
experiences, different ways of relating and different ways of learning.
Tutorials give us an opportunity to provide a varied range of activities (not
just those that appeal to us!) that can give all our students opportunity to
shine and to grow. Tutorials do not have to be earnest, but can be great
fun for everyone involved.
The range of differences we have considered should alert us to other
practicalities that will help students learn. A key factor here is the size of
the group. For example, if there is only one student, who else might come
to enliven discussion and thinking? Likewise, if there are several students
in the tutorial, does each have opportunity to express ideas and ask
questions? How might students feel insecure, perhaps even intimidated by
attending a tutorial?
b.
The needs of the course
 Course aims
The aims of the course are spelled out in Unit 1. Local Tutors need to
check with students and their Mentors, how well the overall learning
process is helping to develop knowledge, conviction and competence.
 Learning outcomes
The learning outcomes for each unit are listed on the contents page. The
self-assessment questions at the end of each unit seek to check how well
learning outcomes have been achieved. The evaluations for student and
tutor on the back of each unit’s Student Record Sheet encourage reflection
on what was new for the student and how well some of the learning
outcomes have been met. Local Tutors need to consider what part the
tutorial will play in helping to achieve the learning outcomes.
 Discuss and activities points in units
Most units have ‘discuss’ instructions. The units expect students to think
about ideas, faith and practicalities – with the Local Tutor encouraging
wider, deeper thinking. As Local Tutors, we should ensure that tutorials
allow time for students to discuss material they have been studying. Many
units also have ‘activities’ instructions. We need to consider which of
these some/all students should undertake in order to help achieve the
unit’s learning outcomes. Again, there needs to be tutorial time for
reporting on activities and thinking through what was learned.
 Assignments
These demand internalising of the ground covered in the unit which is
then applied in practical or discursive ways. Where possible, it is probably
best to treat preparation for the assignment separately from preparation
for studying that unit. Not all of a unit’s learning outcomes can be fully
covered by assignment questions. Ideally, Local Tutors should seek to
address all a unit’s learning outcomes before introducing an assignment.
Students should also have access to the assignment commentaries (pages
34-44 in this handbook).
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 Marking criteria
The course also expects that students should grow in confidence in the
areas which are used as criteria for marking: Knowledge, Understanding,
Evaluation and Application.
Local Tutors are particularly good at
addressing the first two. For some students, there will also be a need to
practise how to express themselves in evaluative ways: using evaluative
words, describing strengths and weaknesses (e.g. in different theological
approaches/stances, explaining why the student chooses to take a
particular line). Where students are not scoring well on Evaluation, then
we should create opportunities to develop evaluative skills. Likewise, if an
Application is weak (perhaps ‘Message for today’ in exegesis questions, or
writing a meditation), then again we should give time in tutorials so that
the particular application can be strengthened. An explicit link between
feedback on assignments and tutorial activities should help development.
The course itself has implications for regular tasks in tutorials, for example:
 Reviewing what has been studied
How might students be invited to reflect on a unit?
- reflecting on the whole unit?
- summarising the unit’s content?
- considering a few ‘reflect’ prompts in the unit?
- giving constructive criticism of the unit?
- suggesting implications for worship?
(Knowledge)
(Understanding)
(Evaluation)
(Application)
What did the unit ask for in the ‘discuss’ prompts?
What types of activity could get such discussion going?
 Introducing a new unit
What might some students find difficult?
- assimilating information?
- coping with new ideas?
- comparing and contrasting?
- using fresh approaches in worship / preaching?
What types of activity (above) might ease the way?
(Knowledge)
(Understanding)
(Evaluation)
(Application)
Which of the ‘activity’ prompts should each student do?
 Preparing for an assignment
How does the assignment relate to the unit?
What do the questions ask? (use the assignment commentary)
What advice does each student need to answer these questions?
Against which criterion is each part to be marked?
How might that shape a student’s answers?
 Feedback on an assignment and/or connexional assessment
Read pages 9-11
What did students do well?
What could one student learn from another?
What areas need improvement?
What activities might help such improvement?
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 Planning work
Can students and tutor agree a timeline (e.g. for a section)?
Can unit deadlines be agreed?
What will happen if a deadline is missed?
If circumstances change, how can timelines be adjusted?
 Linking with Mentors
What feedback is being given on student’s services?
What implications are there for work in tutorials?
What needs for skills development does each student have?
What implications might there be for students and their Mentors?
c.
The tutor’s own needs
Tutors are different, just as students are different.
Each has different
preferences and each needs to recognise that their own world-view, faithperspective, values-base and approaches to learning and relationships are
unlikely to be the same as those of their students.
In preparing for tutorials, we need to check out where we ourselves are in
relation to factors like those listed above.
 How alert am I to students’ levels of achievement and learning needs, to
course aims, learning outcomes, and to the demands of the unit,
assignment and assessment?
 What can I bring to meet these needs and demands?
 What are my own learning preferences?
 Where can I turn for additional help (in the circuit, the district, the
Connexional Team, books, the internet, other resources)?
Answers to these questions will shape tutorials so that the format, activities
and timings (even the personnel) may be different from one tutorial to the next
but the overall purpose of each stays constant: to meet students’ needs and
the needs of the course.
C2
TUTORING EXEGESIS
Most students need some tutorial help in tackling exegesis.
Read Unit 2 of Faith & Worship, pages 22-34.
This section introduces sermon preparation. The questions on the grid on
page 28 offer four perspectives for gathering information and ideas in
preparing a sermon. One of these is ‘Exegesis’.
It was possible for the earlier version of Faith & Worship to be seen as weighting
exegesis more heavily, at the expense of the other three perspectives. The grid in
Unit 2 rectifies this well. It was not intended to be a thorough-going introduction to
exegesis.
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Unit 4 explores exegesis further in Section D3 ‘How to write a parallel narrative
sermon’ (pages 40-42), but the emphasis (not surprisingly) is more on the practical
implications for writing narrative sermons.
As a result, it is possible for the units to be seen as underplaying exegesis, and not
equipping students for the two exegesis passages which are required as part of the
Connexional Assessment for each of the four sections of Faith & Worship.
a.
Implications for Local Tutors
In Unit 2, it is important to balance the four perspectives. As students move
from the introductory units (1-3) into the rest of the course, they need to begin
practising the process of exegesis. This is best done using the exegesis part
of How to submit a section of Faith & Worship for Connexional Assessment.
Read the exegesis part of How to submit a section of Faith & Worship
for Connexional Assessment.
The questions in the exegesis segment of the Unit 2 grid (page 28) are the
same as those outlined in the exegesis part of How to submit … even if not in
exactly the same order.
How to submit … then goes on to explain how the process from the Unit 2 grid
can inform course requirements for exegesis passage:
 Outline its context and background
 Indicate its original meaning
 Consider its message for us today in the light of its context, background
and original meaning.
Tutors may need to demonstrate the process ‘live’ with students, inviting
comments and questions and encouraging understanding of what is expected
during the demonstration.
Some students may need help with access to more than one commentary. It is
worth checking who in the circuit might be able to offer help here.
Some students may need help in referring to the different perspectives and
insights of commentators without littering their answer with a succession of
quotations.
Are these references there to impress the Connexional
Assessors(!) or to help make a pertinent point?
Students who have practised using the grid and the guidelines in How to
submit … are more likely to achieve a satisfactory standard in Connexional
Assessment.
The following pages provide three (actual, not invented)
examples of work submitted. The results of Connexional Assessment, which
uses the Mark Scheme outlined on page 12, appear on page 33.
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b.
Exegesis exemplars
The verbatim examples below were all submitted for Connexional Assessment.
The students concerned have given their permission for these examples to be
used, including the one who on this showing was not awarded a pass mark.
Since then, that student reworked the exegesis, completed Faith & Worship and
has become a local preacher.
The examples should also help you and your students check out the levels and
expectations of Connexional Assessors.
Activity:
Which do you think was given the highest marks?
What caused one to slip below the pass mark?
(The Connexional Assessors’ marks are given on page 33.)
Reflect:
What are your students’ needs in helping them achieve a satisfactory
standard?
[Note: Local Tutors are not asked to assess the exegesis passages submitted
for Connexional Assessment. However, exegesis does feature in a number of
assignments which local tutors do mark. Assignment marking for Local Tutors
is either out of 10 or out of 20. For the record, Connexional Assessors mark
exegesis passages thus:
Context and background
(Knowledge)
out of 8
Original meaning
(Understanding)
out of 10
Message for today
(Application)
out of 12]
‘Take away from me the noise of your songs; I will not listen to the melody of
your harps. But let justice roll down like waters, and righteousness like an
ever-flowing stream.’
(Amos 5:23-24)
Example A
Amos prophesied at a time when the Southern Kingdom of Judah under Uzziah
and the Northern Kingdom of Israel under Jeroboam the Second.
Amos was the first prophet in the Bible whose message was recorded at length.
It was a time of great prosperity, notable religious piety, and apparent security,
but Amos saw that prospering was limited to the wealthy and that it fed on
injustice and on oppression of the poor.
Amos also saw that religious observance was insincere, and security more
apparent than real. So with passion and courage Amos preached that God would
punish the nation.
Amos called for justice to ‘flow like a stream’ and said, ‘Perhaps the Lord will be
merciful to the people of this nation who are still left alive’ (Amos 5:15). These
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passages come from Amos’ closing sermon: The Day of the Lord. Amos calls the
nation to repentance and restated the outcome of the nation’s morals and
religious belief.
The emphasis was a call to seek the Lord, for the fall of Israel was so certain that
it could be viewed as already having taken place.
In the passages before 23-24, Amos noted that some people were looking
forward to the coming day of the Lord, believing God would deliver and vindicate
Israel. Amos however corrected that view, showing that the Judge of the day of
the Lord was inescapable.
Although the Israelites worshipped God during their forty years in the wilderness,
they also served idols. In the passages we are looking at, God rejects worship
that attempts to substitute formal religious rites for justice and righteousness in
dealings with the poor and oppressed. As long as the people remain in their
present state of disobedience to God, then he will accept neither their sacrifices
nor their prayers. Equally strong language was used by other prophets of Amos’
time: Isaiah and Hosea are just two.
The illustration of a lobster. A lobster, it is said that if you put a lobster into
boiling water it squeals, understandably. But if you put it in cold water and
slowly heat it, the change in temperature the creature doesn’t notice until it’s too
late.
The same thing happens to people as the surrounding social climate changes, we
get used to it and don’t notice the enormity of the change until it’s too late. It
takes an outsider like Amos to point out the obvious.
Christians applying these passages should look beyond the evils and shame
mentioned which may be repeated in any generation and look to the social
principles they represent – also repented in every generation: complacency,
indulgence and disadvantaged people being exploited for others’ profit and
pleasure, are always common lapses.
We can apply this principle also to the obsession with and flaunting of sexuality,
child abuse, racism, verbal and physical violence and vandalism, and also
commercial pressure on poor developing nations.
These passages reminds us that righteousness and godliness is not a matter of
having a private faith, of avoiding certain sins and doing certain charitable or
religious acts. It is living in and ordering God’s world to reflect God’s character.
In society we soak up attitudes and absorb lifestyles so that eventually we blend
like chameleons into the cultural backgrounds. So when we do not denounce
sins, they are often taken from a long list. We then ignore our calling, our role
does not begin with shouting abuse at the world but, as Amos was speaking to
the church of his day, so we need to repeat his uncomfortable message to
ourselves, set our own lifestyles and attitudes in order and then offer the world a
new attitude which we are already practising.
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Example B
Outline its content and background
In this passage we encounter Amos using God’s words prophesying to Israel, the
context of this text is that of a people who were regular in their worship, rituals
and singing, but were blind to the injustices around them, Amos’ harshest words
were for the religious people who thought they could honour God without doing
anything about the injustice!
Amos was a humble shepherd who herded sheep and tended sycamore trees,
Although called by God after being given a vision of the future, he was not a
prophet’s son, God called him to go to Israel, the northern kingdom, to pronounce
God’s judgement upon them, because of their complacency, idolatry and
oppression of the poor.
Amos came from Tekoa, a small town about eleven miles from Jerusalem, He
prophesied during the reigns of Uzziah over Judah (792-740 BC) according to the
first verse and Jeroboam II over Israel (793-753 BC), but the main part of his
ministry was probably carried out (760-750) he probably ministered for the most
part at Bethel (7:10-13 BC).
His skill with words and the striking broad range of his general knowledge of
history and the world precluded his being an ignorant peasant.
This is a carefully edited piece of literature, the words of Amos are in fact the
words of the LORD.
Original meaning
The overall theme of Amos’ prophecy is that of condemnation and judgement,
However it ends on an assurance of restoration of a remnant of the people.
God would use Amos to declare that there had been a breakdown of social justice
within Israel, with a series of lamentable sins being given as illustrations.
Israel had become as bad as her pagan neighbours, firstly Israel’s privileged
position is emphasized, what other nation did the Lord bring out of Egypt, what
other people did He choose to be His own? Although both Judah and Israel are
included in this understanding of the privileges of being the people of God, it is
clear that Amos’ message is directed specifically against Israel.
Israel had failed to honour it’s obligations to God, the Lord allows all the nations
to hear His judgement on Israel, the Israelites had reverted to pagan practices
associated with the shrine of Bethel under Jeroboam I (1 Kings 12:26-33) and also
accumulated excessive wealth through their merchants, which allowed them to
build extravagant mansions (Amos 3:13-15).
The theme now carries on with a lament and call to repentance, once more God is
giving His people another chance. Israel may have kept many of the covenant
requirements, but boasted about doing so. To humble His people the Lord sent
upon them famine and drought but to no apparent avail. Once more God urges
His people to return to him, repent and live (Amos 5:1-17). This message is a
recurring theme ‘seek the Lord and live’, Israel having turned away now needed to
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return before the Lord turns to more drastic measures to force His people to
return. Amos now turns to the theme ‘The day of the Lord’ this refers to the great
day of victory in which the Lord will triumph over his enemies and establish his
rule over the nations.
Israel considers that ‘The day of the Lord’ would be good news for them, not so
declares Amos (5:18-27). The Lord will judge Israel, just as He would judge
everyone else, it will be a day of darkness, not of light.
Amos exposes the complacency and smugness of Israel who seem to think that
her religious festivals and sacrificial offerings are enough to ensure her continued
good standing in the sight of God, however the favour of God depends on social
justice and righteousness in His eyes, not mechanical observance of cultic rituals.
If ‘The day of the Lord’ brings anything to Israel it will be exile in a land beyond
Damascus, the complacency (6:1-7) and pride (6:8-14) of Israel are further
explored, giving added weight to the severity of the judgement.
A message for us today
God is a God who hears the cry of the oppressed and comes to deliver them
(Exodus 6:2-8) God hates injustice because it stands in challenge to His will for all.
God has made us in His own image to be a reflection of himself, the call is to
honour God first and then our neighbour, God has provided for the world’s needs
and if we share in love with our neighbour there will be enough for all. Just as
plants and animal life flourishes where there is water, so human life flourishes
where there is justice and righteousness.
Some people who were aware of the injustices in the world were, Martin Luther
King who campaigned for civil rights, Dietrich Bonhoeffer, a German who spoke
out and was killed by his own people during the second world war and Mother
Teresa who looked after men, women and children who were poverty stricken from
the streets, who nursed them back to life and gave them a hope for the future and
for those who were too sick to live, she gave them the love of Jesus and dignity
and a bed to lie in and not the gutter.
Jesus also challenged accepted divisions in society, the Jews believed the
Samaritans to be impure because of inter-marriage, having a different
understanding of purity codes but He used the story of the Samaritan (Luke 10:2937) as it was the Samaritan who helped the stranger in distress, the religious
leader walked by on the other side and didn’t help, it was the Samaritan who did
what was just and right.
In our world today there are many injustices, the legal system does not always
appear to be fair, someone having committed murder being given a shorter
sentence than someone committing a lesser crime for instance.
We are made aware of unfair trade with the countries who produce tea, coffee,
cocoa etc. A recent television programme exposed unscrupulous plumbers who
are charging hundred of pounds over the top for their services.
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The society in which we live is much the same today as it was in Amos’ time, today
some people cheat the Social Services and underhand wheeling and dealing goes
on in business which brings undeserved rewards to some.
As the Church which tries to conserve the good we cannot accept the way the
world is today. We are to be attentive people always seeking God’s guidance to
help society where we can.
God continually shows His love and care for His children and we rejoice that he
raises up people and organizations to help those in need all over the world.
So, in the name of God, let us challenge injustice wherever it reveals itself, in
poverty, economic situations, racial and sexual abuse of children and anything
that robs people of the fullness of life granted in God’s will.
(Quote – I.B.R.A.) Christian living shows itself in Holy discontent and a
commitment to seek change so that the world shows more of the marks of the
Kingdom of God.
Example C
Context and background
These powerful verses come as part of a section (verses 21-24) that condemns the
worship of the shrine, and calls instead for justice and righteousness to be done in
the collective life of the whole land. The section and the message of these verses
stand as the centrepiece to the longer section 5:1 – 6:14. The rebuff of song and
harp in verse 23 is the end of a list of seven worship components rejected by God,
contrasted sharply with God’s real desire for justice and righteousness in the
wider society outside of temple worship, vs 24. These verses are followed by a
reminder of Israel’s time in the wilderness, and a condemnation of those who live
lives of ‘ease’ in society (6:1ff).
No indication of the setting for the pronouncement of verses 23-24 is contained in
the text, but it is likely they or something like them was delivered in a place of
worship, probably the royal shrine at Bethel. Amos, from the small town Tekoa,
wrote during the reign of King Uzziah in Judah (783-742 BCE) and King Jeroboam in
Israel (786-746 BCE). This was largely a time of affluent calm, where people had
disposable income and the temple was rich. These verses close a short saying,
one of many edited and collected from the prophet after his expulsion from this
community. Thus the original audience for this condemnation may well have been
the temple community and upper crust of Israel, but the editing, emphasis and
arrangement of the book was geared toward a Judean audience. Commentators
suggest that the editing was done in Judah, after the fall of Israel in 722 BCE.
(James Limburg: ‘Hosea – Micah’ Atlanta, GA: John Knox Press, 1998, p. 81)
Original meaning
In many ways, these verses form the central emphasis of the whole book. The
prophet had removed to Judah after his expulsion, having articulated the
judgement of God against Israel for abandoning responsibilities to the poor etc
(2:6-7; 8:4-8) in favour of elaborate worship and decadent living (6:1-7). Thus the
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original meaning of this text condemned the evolved culture at Bethel, in which
the focus of covenantal obligation was on the worship life and ritual observance
within the shrine. Verse 23 finishes this condemnation.
Commentators suggest that the fact that the text of verses 21-23 lists seven parts
of worship rejected by God is significant. Seven represents wholeness or entirety
in Old Testament texts. Therefore, to their original audience, the list ending in
verse 23 would have implied the rejection of the whole of the worship life of the
shrine, the sum more than the parts of the particular acts listed.
Verse 24 answers the condemnation of the formal worship by directing Israel
rather to focus on a pattern of living in which the action people take toward God
makes for a just and righteous society, not just glorious worship within temple
walls. Thus the verses’ original meaning was that Israel’s duty to God was not
fulfilled by ritual alone, but by the maintenance of a just society. God did not
want their worship, and did want their righteous living and just society.
Decadence would be their undoing. ‘Let justice roll down like waters, and
righteousness like an ever-flowing stream’ is a direction to the original audience in
Israel to abandon their focus on correct worship for a focus on just and righteous
living.
Message for today
The condemnation of verse 23 and direction of verse 24 have powerful things to
say to churches in today’s affluent western society, and to that society more
generally. These verses have implications for the worshipping lives of our
churches and the ways they see their mission defined, as well as for the nature of
justice itself.
First, for the church: out of these verses, a congregation today should be
challenged to examine the way it spends its time and energy. The message is that
too much of formal church life is spent on what goes on inside church walls,
rather than on a righteousness lived out to promote justice in the wider world.
This results in two things that a congregation might need to take on board. First
of all, it means that the mission of the church to serve the kingdom of God is
subsumed into the prerogative to do ‘church’ well. Secondly, it means that
individual Christians may get into the habit of thinking that their response to
God’s love is entirely contained by, and need only include their faithful
participation in, worship and other church fellowship.
This ‘habit’ of church-centric discipleship can cut what goes on in church off from
the real struggles and joys of people’s lives. This is to separate people’s worship
and church life from the real nitty-gritty of how they are living, so that they are
actually denied support and encouragement. Amos’ verses here warn that any
worship that is not located squarely in the promotion of righteousness and justice
in all parts of life is worse than irrelevant. Indeed, worship that is focussed on
itself and its own norms to the exclusion of people’s lived experience is heretical –
rejected entirely by God. I might extend this message, building on Amos in
Christian context to warn against denying the incarnation in the worship-life of the
church. Built in the spirit of Amos, we may hear a strong condemnation of latterday Docetism.
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These verses were widely used by American civil-rights leaders to goad Christian
churches into costly action to support justice in the wider society, when doing so
was unpopular. Many said that churches had no business in the political life of
communities, but preachers like Martin Luther King Jr. used these verses to argue
exactly the opposite. The message of Amos for today’s church is still that the
mission of the church must be making justice and righteousness in the whole life
of our world, even when that is costly. Thus these verses in modern context tell
the church to stop navel-gazing and get out into the street to stand against
oppression and injustice today.
There is a subtler message out of these passages to do with the nature of
righteousness and justice themselves, a message equally relevant for church and
other institutions and grouping today. That is that justice is a dynamic, rolling
and on-going process washing over us, not a tidy and static state at which we
arrive. This means implicitly that justice is never finished, that no law or success
will make righteousness complete and allow us to relax back behind church doors.
Thus these verses in Christian context today may be read to commit both the
individual and the church institution to much more explicit public action in the life
of the world. Without this, the prophet implies, the entirety of our worship is
worse than empty and our response to God’s love perversely stunted. It is a
challenging message, and one with just as much potential now as then to convict
and offend.
C3
TUTORING UNIT 5
Some students have found Unit 5 difficult to cope with early in the course. This
section offers some suggestions about how the work might be tackled. They will be
of limited use because the needs of the course (rather than your students’ needs)
have shaped the writing of these pages. Only you as a Local Tutor will be able to
assess students’ individual needs and then make decisions about what is
appropriate. The suggestions may help you to formulate activities which are based
on the needs of your students.
Much




of this unit is fairly straightforward, for example:
appreciating differences between Hebrew, Protestant and Catholic Bibles;
recognising different types of biblical material;
expressing the history of Bible times with a timeline;
gaining an overview of the biblical narrative.
Many students will be able to cope with these points without too much help.
However, some may need preparatory help in the tutorial before they read the unit if
they are to:
 accept that there are different Bibles;
 discover poetry, letters, persuasive writing, even fiction, history and law;
 understand what a timeline is and how their own might look;
 put piecemeal experience of Bible readings into an overall picture.
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Put all of these together and (depending on a student’s starting point) perceptions of
the Bible can be markedly different at the end of a tutorial from those at its
beginning. Unit 5 covers more than these points, so there may be a need for
another tutorial for such students that moves understanding and sensitivity on
further to cover the remaining ground.
The learning outcomes not mentioned until now are:
 considering how interpretation plays a part in translation and understanding;
 becoming aware of different approaches to the nature of biblical authority.
The first of these is covered on pages 14-15 of the unit. It is unfortunate that the
smaller print of A Lamp to my Feet and a Light to my Path can make this feel less
accessible. Paragraph 2.10 of that paper introduces the problem and the ‘Activity’
and ‘Discuss’ tasks could be tackled in a preparatory tutorial rather than after the
student has ploughed through the unit.
The work on interpretation continues from page 15, again in the smaller print.
Perhaps an activity in the tutorial based on paragraph 3.1 of A Lamp to my Feet is
worth considering – for example, some detective work on how Paul (say, in Galatians
3:6-9) interprets Genesis, playing up Genesis 15:6 and playing down (completely!)
Genesis 17:9-11. A discussion on ‘spin’ would be interesting here. We all do it, but
politics has led us to think of interpretation like this as dishonest.
Some students may need help with the notion of allegory. If they are familiar with
John Bunyan’s Pilgrim’s Progress that may be a starting point. It’s worth seeing
allegorical interpretation at work in the Parable of the Sower. The parable is
presented on its own in Mark 4:3-9 and then given an allegorical interpretation in
Mark 4:14-20. The ‘Reflect’ task invites consideration of how a contemporary
allegorical interpretation of the Parable of the Good Samaritan might go down with a
local congregation. This, too, could be done in the tutorial for someone feeling their
way in thinking about interpretation.
The matter of biblical authority looms large because it is at the heart of the
assignment for Unit 5.
This topic follows on naturally from developing
understanding of the Bible and from considering the nature of interpretation. It
encourages students to think more deeply about how they approach the Bible and to
recognise that not everyone approaches the Bible in the same way that they do. It is
important that this understanding helps them develop a sensitivity in their
preaching. For those who are finding much of Unit 5 new, this part of the unit is
often the most difficult.
Here is one way of introducing the topic in tutorial:
It helps to remind students of the building blocks (the quadrilateral) of ‘Bible’,
‘Tradition’, ‘Reason’ and ‘Experience’. If you used slips of paper with these words
on the first time you introduced the building blocks and invited the student to
arrange them on a table in a way that they felt comfortable with, then this next
activity will echo that.
29
The seven perspectives of biblical authority can be put on slips of paper thus:
The Bible is the Word of God and is, therefore inerrant (free of all error and
entirely trustworthy in everything which it records) and has complete authority in
all matters of theology and behaviour. It is ‘God-breathed’ and its human authors
were channels of the divine Word. The Christian’s task is to discern accurately
what the Bible teaches and then to believe and obey it. Reason, experience and
tradition should be judged in the light of the Bible, not the other way round.
The Bible’s teaching about God, salvation and Christian living is entirely
trustworthy. It cannot be expected, however, to provide entirely accurate
scientific or historical information since this is not its purpose. Nevertheless, it
provides the supreme rule for faith and conduct, to which other ways of
‘knowing’, while important, should be subordinate.
The Bible is the essential foundation on which Christian faith and life are built.
However, its teachings were formed in particular historical and cultural contexts,
and must therefore be read in that light. The way to apply biblical teaching in
today’s very different context is not always obvious or straightforward. Reason is
an important (God-given) gift which must be used to the full in this process of
interpretation.
The Bible’s teaching, while foundational and authoritative for Christians, needs to
be interpreted by the Church. In practice it is the interpretation and guidance
offered by Church leaders and preachers which provides authoritative teaching.
Church tradition is therefore of high importance as a practical source of
authority.
The Bible is one of the main ways in which God speaks to the believer. However,
the movement of God’s Spirit is free and unpredictable, and it is what the Spirit is
doing today that is of the greatest importance. The Bible helps to interpret
experience, but much stress is placed on spiritual experience itself, which
conveys its own compelling authority.
The Bible witnesses to God’s revelation of himself through history and supremely
through Jesus Christ. However, the Bible is not itself that revelation, but only the
witness to it. Christians must therefore discern where and to what extent they
perceive the true gospel witness in the various voices of the Bible. Reason,
tradition and experience are as important as the biblical witnesses.
The Bible comprises a diverse and often contradictory collection of documents
which represent the experiences of various people in various times and places.
The Christian’s task is to follow, in some way, the example of Christ. And to the
extent that the Bible records evidence of his character and teaching it offers a
useful resource. However, in the late 20th century it is simply not possible to
obey all its teachings since these stem from very human authors and often
represent the ideology of particular groups or classes in an ancient and foreign
culture. Reason and experience provide much more important tools for faith and
practice.
30
Put the slips of paper face down on a table and invite a student to pick up one. Let
that perspective be read out and passed around. Check what the words mean to
students. What are the reactions to this perspective? If a negative or indifferent
reaction occurs either elicit a defence of this perspective or speak in its favour
yourself. If a positive reaction occurs, either encourage consideration of its
drawbacks or speak against it yourself. In some cases, it might be worthwhile
recording the positives and negatives raised during this activity.
Keep on repeating this activity until all seven slips have been discussed.
You can then continue the discussion with these questions:
 With which of the seven do you (i.e. the student) feel most comfortable?
 Why is that so?
 Is it a surprise that others have different perspectives?
 Are they wrong?
 Is Faith & Worship (and this unit in particular) affirming your position or
encouraging you to think further?
Question 1 of the assignment will expect them to:
 describe their own perspective;
 know how that perspective sits with approaches to the building blocks;
 understand how that perspective differs from other perspectives;
 evaluate the strengths of that perspective (in the light of the building blocks
and other perspectives);
 evaluate the weaknesses of that perspective (in the light of the building
blocks and other perspectives).
Students who are more familiar with diversity of approaches and with being
evaluative are likely to be able to tackle the assignment without an activity like this.
For students who are relatively new to this breadth of perspectives and to evaluating
different stances, the slips of paper and the positives and negatives for each could
help them stay on track in writing the assignment.
The list above of what is expected in the assignment could also be used as a writing
plan. Even that may need close support. You may need to help a student plot what
ground they will cover in each of the five bullet points of that list. The activity and
the preparation for the assignment should all the time be raising a student’s
sensitivity to diversity in our congregations and to sensitivity in approaches to
preaching. It is important to alert students early to these considerations, even if
they are relatively new to such matters and new to Bible study.
Question 2 in the assignment should heed the advice in the Assignment
Commentary so that what on the face of it looks like an unrelated question does
really belong to this unit with the work on understanding of scripture, interpretation
and biblical authority.
Reflect
The activity with the slips of paper has kept the fairly academic wording of
the original document. They remain only as words on paper.
How accessible is this wording (and this kind of activity) for your students?
How might you develop an activity like that so that your students find it
attractive, absorbing and stimulating?
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C4.
USING THE SERVICE REPORT FORM
The Service Report Form itself gives guidelines on how to use it, but there are still
some aspects of it which some people do not find clear. This is partly because the
Form has other uses than simply for Faith & Worship assessment. There is no need
to restate those guidelines here. This section seeks to clarify possible ambiguities
for local preachers ‘on trial’ and their assessors.
To report on a service of a Local Preacher ‘on trial’:

When the service report is going to be used for Connexional Assessment, the
local preacher ‘on trial’ must complete the boxes on the front page of the
form:
 Name of preacher (and signature)
 Points for development from the previous Service Report Form
 The context
 The congregation
The assessors when completing their own Service Report Form sheets do not
need to do this. Their Service Report Forms are only seen and used by the
assessors themselves.

The questions which follow are meant to invite evaluative answers, with
descriptive evidence. For example, it is not helpful to Connexional Assessors
if the question: ‘In what ways did the preacher and congregation relate?’ is a
terse ‘Quite well.’ For those who were not present, it is helpful to know if the
relationship was warm/awkward/over-familiar/deteriorating/relaxed etc. and
what contributed to that situation. The remaining questions need to be
treated in the same kind of way.

The assessors and the preacher need to reflect on the act of worship before
they complete the form. It should not be completed during the service, and
preferably not immediately after the service either. A hurried meeting after
the service to agree the Summary Sheet is not the most helpful to the local
preacher ‘on trial’.

The Summary Sheet is a synthesis of the perspectives of the assessors and the
local preacher ‘on trial’. The local preacher ‘on trial’ should also complete the
same boxes at the top of this form:
 Name of preacher
 Points for development from the previous Service Report Form
 The context
 The congregation
It is sensible if the assessors check that this information matches their own
observations.
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
When Connexional Assessors see the Service Report Form of the local
preacher ‘on trial’ and the Summary Sheet, they will look out for:
 how points for development from the previous Service Report Form
have been approached/remedied;
 how far the student’s perspectives (recorded on their Service Report
Form) are matched/modified by the assessor’s perspectives on the
Summary Sheet;
 what further work is recommended (again, it is not helpful when
assessors suggest that the local preacher ‘on trial’ has achieved
perfection).

The Circuit Local Preachers’ Secretary will need the original Summary Sheet.
Connexional Assessors will need a copy of the student’s Service Report Form
and a copy of the Summary Sheet.
Exegesis exemplars - results
Example A
Exegesis 1
0
1
2
3
4
5
6
7
8
9
0-2
3-5
6-8
9-11
12-14
15-17
18-20
21-23
24-26
27-30
(Awarded 15 marks (5/8, 5/10, 5/12)
Example B
Exegesis 1
0
1
2
3
4
5
6
7
8
9
0-2
3-5
6-8
9-11
12-14
15-17
18-20
21-23
24-26
27-30
(Awarded 9 marks (3/8, 3/10, 3/12))
Example C
Exegesis 1
0
1
2
3
4
5
6
7
8
9
0-2
3-5
6-8
9-11
12-14
15-17
18-20
21-23
24-26
27-30
(Awarded 25 marks (7/8, 7/10. 11/12))
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D
ASSIGNMENT COMMENTARIES
D1
SECTION A
a.
Unit 4 assignment commentary
We are looking for either a personalised or parallel narrative sermon as
introduced in Unit 4, Section D.
Question 1
Part a
The student should show a developing confidence in working with the grid
introduced in Unit 2, pp. 28, 30.
The grid should provide evidence of the student making connections with their
own experience and the kind of people who might form their congregation
(UNDERSTANDING). We would expect evidence of thorough exegesis using a
commentary and, if appropriate, a Bible Dictionary (KNOWLEDGE).
Part b
The narrative sermon should be either a personalised or parallel narrative. It
should relate to the knowledge and understanding displayed in the grid of part
(a) (UNDERSTANDING), and creatively apply this in forming the narrative sermon
(APPLICATION).
Questions 2 and 3
Here we are looking for some reflection upon narrative sermons in general in
respect to their strengths and weaknesses (EVALUATION). We would expect these
points, where possible, to be illustrated by reference to the narrative sermon
they have prepared.
For example, the use of the imagination could occur in both questions 2 and 3.
The student could identify it as a strength as engaging people’s imaginations
drawing attention to how their sermon does that. On the other had they might
list it as a weakness and draw attention to what is a legitimate use of
imagination, perhaps feeling that part of their sermon seemed to them to stray
too far from the biblical account.
b.
Unit 5 assignment commentary
Question 1
We recognise that some will find this quite a threatening task. What we are
looking for is a clear statement of the student’s understanding of the nature of
scripture and biblical authority (not the tutor’s or what they think the unit
writer’s understanding is) (UNDERSTANDING).
They need to be able to
demonstrate that they are aware of the strengths (EVALUATION: STRENGTHS) and
weaknesses of their position. We recognise that they may not personally see
weaknesses in their position but others will and it is this awareness we are
looking for (EVALUATION: POTENTIAL WEAKNESSES). Material in section D of the unit
should form the basis of their answer (KNOWLEDGE).
As the marks indicate this is the bulk of the assignment.
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Question 2
The hymn or song could relate either directly to the particular reading they
have chosen or to scripture in general. How it is intended to relate, should be
evident in the answer. The reason should show an awareness of the theme(s)
developed within the hymn/song and its appropriateness to either the
particular reading or the place of scripture within the life of the worshipping
community. A student should consider theological, biblical and spiritual links
between the hymn/song and the reading/congregation (APPLICATION).
The hymn/song may also reflect a particular understanding of scripture and
biblical authority and we would expect the answer to draw attention to this.
The student’s personal view may be different to that revealed by part of the
chosen hymn or song and an awareness of this would enhance the answer. (It
may also lead to an interesting discussion in the tutorial about what do we do
with hymns where some parts are felt helpful and others not!) (EVALUATION)
c.
Unit 6 assignment commentary
Question 1
The notes should indicate use of a commentary and, if appropriate, a Bible
Dictionary (KNOWLEDGE). There should be evidence of making links with their
personal experience and that of a potential congregation. We would expect
themes such as holiness, awareness of sin (personal and corporate),
forgiveness and call to be evident (UNDERSTANDING).
Question 2
This material should show a clear distinction between the three facets of
worship asked for in the question. Adoration should be different from
thanksgiving and praise (APPLICATION: ADORATION). Confession should indicate
an awareness of the need for both personal and corporate confession as
reflected within Isaiah 6:1-8. The declaration of forgiveness is a gospel
declaration (APPLICATION: CONFESSION/ASSURANCE). While we would expect the
bulk of this material to be written by the student this should not exclude the
inclusion of hymns/songs/choruses/chants that others have written and the
use of a declaration of forgiveness taken from the Methodist Worship Book – if
this is done it should not be marked down. Draw the attention of students to
section A3 of Unit 2 (APPLICATION: SENSE OF PROGRESSION).
Question 3
This part of the assignment is not linked to questions (1) and (2). We hope
that students will draw on some of the key themes in this unit (APPLICATION:
THEOLOGY) and approach the task with freedom, creativity and fresh insight
(APPLICATION: CREATIVITY). Students might find it helpful to look up the word
‘meditation’ in a dictionary. If you can, share with your student(s) examples of
meditations others have written – if you do, try to select two or three of
differing styles to fire their imagination for what is possible (APPLICATION: USE OF
LANGUAGE).
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D2
SECTION B
a.
Unit 7 assignment commentary
The quotation comes from Unit 7, p. 3.
In this assignment we want students to show how the roots of Christian
worship lie in the Old Testament and the New Testament.
Question 1
Encourage students not only to describe how the two aspects they have chosen
feature in the Old Testament worship (KNOWLEDGE) but also to explain why they
were important features (UNDERSTANDING).
Question 2
Here we want to see what the developments were (KNOWLEDGE) and how there is
a unity and progression between Old Testament and New Testament worship
(UNDERSTANDING).
Question 3
We are looking for consideration of the essence and meaning of worship
(UNDERSTANDING) and for an assessment of how far the two chosen aspects of
Old and New Testament worship influence Christian worship today
(EVALUATION).
b.
Unit 8 assignment commentary
In the first option the worship must be for all ages; the second option need not
necessarily be an all-age service. The latter is included because some people
will never take an all-age worship service, either because of the nature of the
places where they are planned to lead worship or because of their own
strengths and weaknesses.
If the first option is chosen then there must be clear evidence of the
appropriateness of what is planned for an all-age occasion. The second option
should be appropriate for the particular festival chosen and if it is stated that
this is an all-age occasion then appropriateness to all ages should be
considered.
If at all possible, encourage a student to prepare this service for an actual
occasion they are planned on the Preaching Plan so that they can try it out and
then reflect upon it in the light of that experience.
Question 1
In this part of the assignment we expect only a brief summary of the
development indicating a clear sense of flow within the worship
(UNDERSTANDING). This is not a chance to write a sermon or an essay! 250
words is a guide figure.
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Question 2
We are looking for a clear explanation of the thinking behind the Order of
Service. The mark scheme indicates we want to see:
 Understanding of the structure of an act of worship (section B);
(UNDERSTANDING)
 An Order which reflects the key ingredients of worship (section C):
(If all-age worship then section D, if a festival then section E.)
(APPLICATION)
 Justification of why this ingredient of worship occurs at this point in the
service. (Unconventional Orders of Service are acceptable provided they
are justified!)
(EVALUATION)
It might be helpful to suggest to your student that they write an Order of
Service on the left-hand side of the page with an explanatory commentary on
the right.
Question 3
We see scope for creativity here, not just asking someone to read a lesson, but
music, drama, dialogue, visual responses, activities etc. Note that the question
asks students to describe three ways (KNOWLEDGE) and assess three ways
(EVALUATION).
Question 4
Please help students to avoid summarising the Bible passages. There are no
marks for that. Instead, we want them to focus on why they have chosen the
Bible readings, and the hymns/songs (EVALUATION). For the hymns/songs we
want students to outline biblical, theological and spiritual reasons for their
choice rather than tell us (or the congregation!) it is because they like the tune
or it is one of their favourites.
Question 5
This must be an original prayer (APPLICATION), not taken from a book. However
if within the prayer a response is used, students may use a well-known one.
Please remind students that the language should be appropriate to the
congregation.
c.
Unit 9 assignment commentary
We recognise that with four units in Section B it is helpful if part of the
assignment can be based on some of the activities contained within the unit.
Questions (1) and (2) of this assignment do that and we would expect a
student to use what they prepared for the activities indicated in the assignment
question.
Question 1
This is a demanding question. This part of the assignment picks up the two
activities and the reflection which follows them in section B2b of the unit, pp.
9-11. We are looking for understanding of the concept of Messiah and an
understanding of the words of some of the hymns or songs (UNDERSTANDING).
The student should demonstrate to what extent the meaning of the
hymns/songs does or does not pick up the biblical understanding of Messiah.
We are looking for critical evaluation here (EVALUATION).
37
Question 2
Pictures, like creeds, make statements about Jesus (these may or may not be
orthodox). Creeds demonstrate an economy of use of language and we are
looking for a similar careful use of language. It is this ability to use language
and imagery effectively we are seeking to encourage (APPLICATION: USE OF
LANGUAGE).
The meditation should demonstrate an ability to convey something of what the
artist appears to be saying through their art and make connections or echoes
to the Church’s understanding of Jesus (EVALUATION).
Question 3
Here we are looking for an understanding of the chosen title and image
(UNDERSTANDING). We give the student an opportunity to explore what their
choices reveal about Jesus (EVALUATION).
d.
Unit 10 assignment commentary
At first glance this will seem a very big assignment or two assignments!
Question (1), parts (a) and (b), and question (2) are based entirely on work
students have already prepared as they studied this unit and we are asking
them to simply refine this material slightly for the assignment.
Question 1
Part a
Creative thinking is welcomed. Stress that this is a prayer of adoration (see
Unit 2 p. 10 and Unit 8, section C1, pp. 8-10).
Part b
This should be a prayer of thanksgiving and not praise or adoration (see Unit 2,
p. 13 and Unit 8, section C, pages 13-14). The prayer should focus on the
work and activity of the Holy Spirit.
Part c
We need students to tell us which passage(s) they are using. In this question,
we expect students to have used the exegesis process they were first
introduced to in Unit 2, but we are not marking it. Instead we are looking for:
 understanding from the Bible passage which is reflected in the aim:
(UNDERSTANDING)
 how well the main points of the sermon are related to the passage(s) and
are relevant to today;
(EVALUATION)
 how well the points are spelt out and how there is a purposeful logical
progression with conclusion(s). (There should be a clear aim in the
outline.)
(APPLICATION)
Question 2
This short essay is seeking to give the student an opportunity to clarify their
thinking in respect to one of the issues they have explored through the final
activity of either section B, C, D or E of this unit. We are looking for:
 a clear and concise grasp of the issue (UNDERSTANDING);
 an ability to weigh up the different perspectives on the issue (EVALUATION);
 an ability to identify its relevance or otherwise for today (APPLICATION).
38
It is not always easy to do this within about 1,000 words, but this is a skill
preachers need to develop because we do not have always the luxury of a 20–
30 minute sermon to address some of these key issues! In marking we need to
be mindful that we are only asking for 1,000 words!
D3
SECTION C
a.
Unit 11 assignment commentary
Question 1
Here, we are looking for a clear and concise description of an event in the news
or an advertisement (from TV, cinema or hoarding.) It’s worth trying to limit
this to 100 words. The choice of event/advert needs to be done carefully as the
rest of the assignment is based on it. It is worth looking at the other questions
to see how well the event/advert chosen will serve what they are asking.
Question 2
The marks are for both understanding and evaluation. Evaluation will be
evident in the choice of topic and the various aspects (perhaps layers?) that the
student draws out. The student should show how each aspect conveys a view
of human nature.
Question 3
The task here is to understand and apply the insights from the biblical material
studied in Unit 11, Section D to the particular event/advert chosen. Please
focus on the Genesis and New Testament passages in this section – to go much
more widely could blow an answer off course. This question is where the bulk
of the marks are allocated, so this should receive the most attention – perhaps
600 words for part (a) and 600 words for part (b).
Question 4
In part (a) the retelling should be designed to engage (or even provoke)
listeners. In addition, it needs to have some relationship to the Good News.
Part (b) needs to show how in the retelling, the event/advert chosen points
towards (or has an obvious contrast to) the gospel of Christ.
b.
Unit 12 assignment commentary
Question 1
Part a
Passion Sunday is the Sunday before Palm Sunday when the Church
traditionally focuses on the suffering and death of Jesus. The choice of
readings, hymns etc. should be appropriate.
Part b
What is looked for is a brief (perhaps 200 words) explanation of why the hymn,
prayer etc. is included at that point in the service and how it contributes to the
tone and mood of the service. This could be offered as a well-spaced,
annotated Order of Service.
39
Part c
If the hymn/song is not in Hymns & Psalms, the words must be quoted in full.
The analysis of theories of atonement in the hymn/song should take about 100
words.
Question 2
Section D begins on page 16 of Unit 12 of Faith & Worship. Use the exegesis
guidelines from Unit 2 and the guidelines from the paper: How to submit a
section of Faith & Worship for Connexional Assessment.
Part c
What is required here is more than a general statement. The students need to
show an understanding of how it relates specifically to people in today’s
society and the wider world. Note that 20 marks are allocated here (10 each
for Understanding and Application), so the answer should be thorough – in
about 150 words.
Question 3
Part a
The story (about 150 words) needs to draw from the Good News the student
identified in question (2)(c) of this assignment and be appropriate for the style
of service.
Part b
Think creatively and imaginatively! Remember that we have five senses.
c.
Unit 13 assignment commentary
Question 1
This question invites the student to share the personal reflections that arise
from studying the unit. The student should judge for themselves how much
they are happy to disclose in this assignment. This question carries only 20
marks in total, so should be concise (each part about 100-200 words).
In the first part, there should be evidence of both being and doing in terms of
the student’s life as a Christian and exploration of why the balance has been
the way it has been. In the second part, there should be different evidence of
being and doing since receiving a note to preach. Who or what has been
shaping this balance in some way? And how?
Question 2
The student should choose carefully as this situation will be used in question
(3) of this assignment. This question too is likely to draw on personal
experience, but it is worded in such a way that the student could reflect on
how others might respond.
The student must first describe (briefly – about 50 words maximum) the
situation in the news that they are choosing as the focus for this answer. Then
there is an opportunity to consider a range of responses (preferably based on
key points in the unit) – first in terms of ‘being’ and then in terms of ‘doing’
(each part about 100-200 words).
40
Question 3
This question carries by far the most marks in this assignment and should be
done thoroughly. The student’s answers to the first two parts should be based
on the situation in the news chosen for question (2). These parts of the
question focus on Application.
The first (about 150 words) invites creative ways to enable a congregation to
reflect on the situation – perhaps through commonly accepted ingredients of
worship, perhaps through new activities and approaches. The second (about
150 words) invites consideration of realistic practical action that the
congregation as a whole (or individual worshippers?) might take as a response
to the chosen situation in the news.
The third part (about 150 words) is rather different and is marked for
Understanding rather than Application. Here the student needs to show that
they have given some thought to preaching on a situation in the news. What
might the purposes of such a sermon be? How might a preacher encourage
some responses and discourage others?
D4
SECTION D
a.
Unit 14 assignment commentary
Question 1
Each prophet should contrast well with the other.
Part a
We are looking for only a brief outline of the message of each prophet (and not
for detail).
Part b
We are looking for an understanding of the social/political/religious
background reasons that prompted each prophet’s words and actions.
Part c
We are looking for a careful appraisal of different imaginative ways that each
prophet conveyed God’s message. There should be at least two different ways
for each prophet which are worth describing briefly, but the student should
focus on how each way conveyed the message with telling impact.
Question 2
In answering this question, the student might choose to draw on their own
experience of presenting God’s message with telling impact, and they could
also consider how far their own methods might have roots in Old Testament
prophetic practice. We are expecting to read about creative and imaginative
ways of presenting God’s word.
The question is not specific about what the message might be, but the answer
will need to be. Part of a preacher’s effectiveness in conveying Good News
depends on an appropriate relationship between message and method.
41
Question 3
This question homes in on the method and its relationship not just to the
message, but also to the congregation (and to the preacher!). There is plenty
of room for evaluation here.
Although no marks are awarded for describing the contrasting congregations,
thumbnail sketches of each congregation are needed to be able to understand
the various effects each method might have in different settings.
If at least one method chosen is based on the student’s direct experience, that
may make it easier for the student to judge how telling and appropriate each
way may (or may not) be for each congregation.
b.
Unit 15 assignment commentary
Question 1
Here, we are marking for understanding of a congregation’s characteristics.
The answer does not need to be too long (50-100 words), but there is no
shortage of features which could be considered (e.g. number, age profile,
social background, nature of the local community (urban, suburban, rural),
theological/liturgical preferences, social/spiritual concerns and needs). The
thinking behind the activity on page 21 of the unit could help with this answer.
Question 2
This assignment uses the exegesis skills introduced in Unit 2. Students should
be familiar with the approach outlined in Unit 2, Sections C3-5 on preparing a
sermon (Unit 2, pages 26-34). How to submit a section of Faith & Worship for
Connexional Assessment may also prove helpful.
Part a
We are looking for clear notes with good use of a commentary and biblical text.
Part b
There should be clear statements of what is understood to be the original
meaning.
Part c
This question is more particular than usual (a ‘message for the congregation
you have described’) so the answer should show relevance and appropriateness
for that congregation (both as a whole and as individuals).
Question 3
We are looking for a clear aim and clarity about its relevance and
appropriateness for the congregation (again as a whole and as individuals).
The structure just needs headings and very brief notes under each heading.
Question 4
We are marking for all five criteria, so to miss one out is to lose ten marks.
The answer should come across in a natural, almost colloquial way (not like an
essay) as the instructions and criterion (e) suggest. The Good News must be
proclaimed!
42
There needs to be evidence of exegetical use of the Bible in preparation of a
message that is relevant for the congregation. Illustrations and stories should
be apt, reinforcing the main message (rather than providing light relief) and
should also be appropriate to the congregation. Press students to keep within
the range of 1,200 to 1,500 words.
c.
Unit 16 assignment commentary
The student would benefit from looking at the assignment as a whole to work
out which section they will be using to answer which question, before they
attempt to answer any specific question. It may be helpful for you as the tutor
to discuss the choice of sections with them.
Question 1
Here, we are looking for an understanding of the theology of the section
chosen as we are marking for understanding, not description. The challenge to
present this in a memorable way is not to invite gimmicks, but to express
understanding of the theology in an accessible and helpful way.
Question 2
This question gives students opportunity for imaginative engagement in the
Church as it was at the time. We should encourage students to use their own
words about the events they describe. Let’s not be pedantic about historical
accuracy – one or two anachronisms may make this letter come alive! The fact
that this is an open letter suggests it might also be read (or heard) by a larger
audience than just one Christian friend. This time we are marking for
description of facts, but again more importantly, we shall be alert for evidence
of understanding.
Question 3
We need to help students see that there can be more than one side to an
argument. This section gives students an opportunity to weigh up a viewpoint,
perhaps value some aspects of it, but argue against others. Discussion in
tutorials can give valuable practice in such skills.
Question 4
We are marking first for understanding of theology, but we are looking also for
a student’s capacity to discuss how far the theological issues are still relevant
today (an issue is not always still relevant, nor might it emerge in quite the
same way or with similar emphases). Let’s reward the case a student makes,
even if we don’t agree. It is acceptable for students to disagree with the unit
(and with us) if they can support the line they take.
d.
Unit 17 assignment commentary
Question 1
The temptation will be to spend too much time reporting the conversation.
The convictions they identify and their experience of a changing Church need
to be expressed briefly (50-100 words) so that more space can be given to
considering the student’s own ‘enduring convictions’. The comparing and
contrasting should help the student express and clarify their faith.
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Question 2
There was some uncertainty about the original wording of this question. From
October 2005, this question will read:
Write six ‘enduring convictions’ for a Methodist today that are concise
statements of faith and that express something of who God is and what God
does. These ‘enduring convictions’ must be of your own choosing and in your
own words.
Marking for Understanding out of 20
The recasting of the question should make it clear that the six concise
statements of faith about who God is and what God does are the student’s
own. They are not selected verses from John’s Gospel and do not have to be
based on verses from John’s Gospel. The number is no longer ten, but six.
The previous distinction which insisted on separating ‘the nature of God’ from
‘God’s relationship with humanity and all creation’ has now gone. The
student’s six statements ought to be concise (e.g. about 25-30 words
maximum, if we use John 3:16 as a guide – actually 27 words in the N.R.S.V).
The way they are expressed will provide evidence of the student’s
understanding.
The reference to ‘a Methodist today’ is not intended to be exclusive, but is a
shorthand way to remind students that we have Methodist perspectives to offer
(in the pulpit and in the local community).
Question 3
This question involves unpacking what has been put in one of the statements.
This is an opportunity not only to demonstrate understanding of that ‘enduring
conviction’ but also to explore the perspectives it offers to concerns facing
humanity today.
Question 4
This should not be a mere retelling of a personal story (indeed, it asks for
consideration of the church community as well). The key is to reflect critically,
consider carefully and mull over thoughtfully how an individual and a church
community discover and learn in a life of faith. That is why the marks are for
evaluation.
D5
UNIT 18 PROJECT
Guidance for planning and presenting the project is on pages 12-15 of Unit 18.
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E
AN OVERVIEW OF THE TRAINING PROGRAMME
Those who wish to train to become local preachers must be and remain members.
They need to be recommended to the Local Preachers’ Meeting by the Church
Council of the local church in which they are members, or by a member of the Local
Preachers’ Meeting. Before the meeting, they will have shared in an interview with
the Superintendent who shall also have consulted with the candidate’s local church.
E1
ON NOTE
Local preacher candidates approved by the meeting receive from the Superintendent
a written note valid for three months, authorising them to assist a preacher in the
conduct of services within the circuit (hence the term: a local preacher ‘on note’).
Where the Local Preachers’ Meeting deems it advisable, the note may be renewed for
a further such period or periods.
Every local preacher ‘on note’ has a Mentor, who is a preacher, appointed to give
oversight, following Connexional Team guidelines. The Mentor, or another preacher,
should be in charge of every service in which the local preacher ‘on note’ takes part
and the mentor should continue to give oversight during the period ‘on trial’.
Every local preacher ‘on note’ also has a Local Tutor. Liaison between the Mentor,
the local preacher ‘on note’, the Local Tutor and the Local Preachers’ Meeting itself
helps decide the most appropriate time for the person ‘on note’ to begin following a
programme of study and to make a firm commitment to training and study.
The Local Preachers’ Meeting receives (from the Mentor and others) reports on those
who have received a note to preach.
Before local preachers ‘on note’ are passed to ‘on trial’ status by the Local Preachers’
Meeting, they conduct a full service on their own in the presence of two preachers,
one of whom may be the mentor. The preachers present a report to the Meeting on
the service and sermon, using the Service Report Form. If that report and the report
of the Local Tutor are satisfactory, the local preachers ‘on note’ are then advanced
by the Meeting to the next stage of training, during which they are said to be ‘on
trial’.
E2
ON TRIAL
‘On trial’ status indicates that a local preacher who has been ‘on note’ is now
approved by the Local Preachers’ Meeting to take responsibility for the conduct of
worship and preaching.
Before local preachers ‘on trial’ are admitted as local preachers they shall have not
less than one and not more than five years ‘on trial’. (The normal period is two to
three years.) This is desirable both for adequate training and to give sufficient
opportunities for the judging of their suitability. The Local Preachers’ Meeting
decides each quarter whether each of the local preachers ‘on trial’ shall be continued
in that status.
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Applications to extend the period ‘on trial’ beyond five years must be to the District
Policy Committee. Such applications are considered carefully and are granted in
exceptional circumstances. The Superintendent and the local preacher ‘on trial’ have
the right to be present and to speak to the case.
For at least the first six months of the period ‘on trial’, services and sermons should
be prepared in consultation with the Mentor, who should be present at each service
and give a report to the Local Preachers’ Meeting. Thereafter, and until the final trial
service local preachers ‘on trial’ conduct a service each quarter in the presence of at
least one preacher. A brief report of this service is presented to the next Local
Preachers’ Meeting.
a.
Services and the Worship Portfolio
During the study of Faith & Worship local preachers ‘on trial’ compile a
Worship Portfolio. For each section of the course (A, B ,C, D) they reflect on a
service they have conducted, using the Service Report Form, and this becomes
part of that section’s portfolio. On these occasions, the service is also
assessed by one preacher and one church steward who also complete their own
copies of the Service Report Form. When the local preacher ‘on trial’ and the
two assessors meet to discuss their various perceptions of the service, they
compile a Summary Sheet. Connexional Assessors can then see how the
student’s perceptions compare with those of the preacher and the church
steward. With the Service Report Form and the Summary Sheet, the student
also provides an order of service and a transcript of the sermon. This
paperwork can also be used as part of the quarterly reporting to the Local
Preachers’ Meeting.
All reports on services conducted by local preachers ‘on trial’ are discussed
with the local preacher ‘on trial’ before being presented to the Local Preachers’
Meeting. The Meeting may appoint a training sub-group to oversee local
preacher training and receive the reports there. The Meeting may also agree to
receive the report of the sub-group in place of individual reports on each local
preacher ‘on note’ or local preacher ‘on trial’.
b.
Faith & Worship
The study of Faith & Worship involves reading, reflection and discussion of the
18 units which are organised thus:
 Introductory Units
Units 1-3
 Section A
Units 4-6
 Section B
Units 7-10
 Section C
Units 11-13
 Section D
Units 14-17
 Transition to Continuing Local Preacher Development (CLPD)
Unit 18
Units 4-17 each have an assignment which is assessed by the local tutor. Unit
18 has a project which the student presents to the Local Preachers’ Meeting
(for interest and encouragement rather than assessment) during their first year
after admission as a local preacher.
Summaries of each unit appear in Faith & Worship – Units at a Glance, which
from Autumn 2005 will be available from www.methodist.org.uk
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c.
Connexional Assessment
From October 2005, the work that needs to be sent by students to the Local
Preachers’ Office for Connexional assessment is:

Section A
3 assignments
Unit 4 assignment with Student Record Sheet
Unit 5 assignment with Student Record Sheet
Unit 6 assignment with Student Record Sheet
2 exegesis passages set for the year when the work is
being assessed.
(Note: Work that misses the 30
September deadline will need the following year’s
exegesis passages.)
1 Worship Portfolio:
 Personal reflections on one act of worship the
student has attended
 A completed Service Report Form and Summary
Sheet, with order of service
 Sermon transcript

Section B
4 assignments
Unit 7 assignment with Student Record Sheet
Unit 8 assignment with Student Record Sheet
Unit 9 assignment with Student Record Sheet
Unit 10 assignment with Student Record Sheet
2 exegesis passages set for the year when the work is
being assessed.
(Note: Work that misses the 30
September deadline will need the following year’s
exegesis passages.)
1 Worship Portfolio:
 Personal reflections on one act of worship the
student has attended
 A completed Service Report Form and Summary
Sheet, with order of service
 Sermon transcript

Section C
3 assignments
Unit 11 assignment with Student Record Sheet
Unit 12 assignment with Student Record Sheet
Unit 13 assignment with Student Record Sheet
2 exegesis passages set for the year when the work is
being assessed.
(Note: Work that misses the 30
September deadline will need the following year’s
exegesis passages.)
1 Worship Portfolio:
 Personal reflections on one act of worship the
student has attended
 A completed Service Report Form and Summary
Sheet, with order of service
 Sermon transcript
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
Section D
4 assignments
Unit 14 assignment with Student Record Sheet
Unit 15 assignment with Student Record Sheet
Unit 16 assignment with Student Record Sheet
Unit 17 assignment with Student Record Sheet
2 exegesis passages set for the year when the work is
being assessed.
(Note: Work that misses the 30
September deadline will need the following year’s
exegesis passages.)
1 Worship Portfolio:
 Personal reflections on one act of worship the
student has attended
 A completed Service Report Form and Summary
Sheet, with order of service
 Sermon transcript
Two exegesis passages are set every calendar year for each section. These are
published in the annual letter to Local Tutors each August, in Ichthus magazine
each September, in the Local Preachers’ Diary and (from September 2005) on
the local preachers’ pages of the Methodist Church website.
There are two points in the year when work that is submitted for Connexional
Assessment is gathered together and sent to Connexional Assessors. The two
dates are: 31 March and 30 September. Work has to be received by 2 pm on
the deadline dates (or the previous working day if the deadline dates fall on a
Saturday or Sunday). If the 31 March deadline is missed, work which is valid
for that calendar year can be held until the next deadline of 30 September.
However, if the 30 September deadline is missed, students will have to present
two exegesis passages for the following calendar year. If there is a possibility
that the 30 September deadline might not be met, then students should
consider carefully whether to work rapidly on the current year’s work or pace
themselves more gently with the exegesis passages for the following year.
There is more information about submitting coursework for Connexional
Assessment in How to submit a section of Faith & Worship for Connexional
Assessment.
Local preachers ‘on trial’ need to complete successfully the full training
programme of practical work (reported on to the Local Preachers’ Meeting) and
coursework (assessed by the Local Tutor and by Connexional Assessors). The
Local Tutor reports the results of the Connexional Assessment to the Local
Preachers’ Meeting.
The circuit is responsible for reimbursing local tutors and those ‘on trial’ for
the cost of basic study material and registration fees, from circuit funds.
d.
Circuit Interviews
Before local preachers ‘on trial’ are recommended for admission as local
preachers they must successfully complete two circuit interviews – one after
completing two sections of Faith & Worship (e.g. Sections A and B) and one
after completing the remaining two sections (e.g. Sections C and D). These
interviews are conducted by the superintendent or (at his or her request) by
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another preacher at the Local Preachers’ Meeting. The Local Tutor and/or
mentor are appropriate people to conduct the interviews. For each interview, a
copy of the Circuit Interviews guidelines needs to be available to the local
preacher ‘on trial’ and the interviewer.
At the first interview, the local preacher ‘on trial’ will have conducted a full
service in the presence of two preachers and a church steward who is not a
local preacher, who together prepare a report for the Local Preachers’ Meeting,
using the Service Report Form. The first interview provides an opportunity for
the local preacher ‘on trial’ to share the story of their Christian experience;
their call to preach; and any insights, challenges or difficulties experienced
during the period on trial to date.
At the second interview, the local preacher ‘on trial’ will have conducted a full
service in the presence of two preachers (one of whom is a minister) and a
church steward who is not a local preacher, who together prepare a report for
the Local Preachers’ Meeting, using the Service Report Form. The second
interview provides an opportunity for the local preacher ‘on trial’ to speak of
their growth in knowledge and understanding of the faith, and maturing of
Christian experience. They must satisfy the Meeting that they are faithful to
the fundamental doctrines of the Christian faith and to Methodist doctrinal
standards. To this end, they engage in conversation about one of the 12
sermons by John Wesley that feature in Unit 18.
E3
ADMISSION AS A LOCAL PREACHER
If, after the second interview, the Local Preachers’ Meeting is satisfied that the local
preacher ‘on trial’ should be admitted as a local preacher it makes that
recommendation to the Circuit Meeting. If it agrees, the Circuit Meeting approves
the local preacher ‘on trial’ for admission as a local preacher.
After being approved, the local preacher ‘on trial’ is admitted as a local preacher at a
public religious service arranged by the Circuit Meeting. At that service a letter and
Bible signed by the President of Conference are presented to the local preacher.
E4
TEAMWORK
This handbook spells out the teamwork between the student (the local preacher ‘on
trial’) and the Local Tutor. From On Note to admission as a local preacher lays out
each stage of the process and clarifies what the members of a rather wider team do:
 the practical work and coursework for the student;
 the tasks for the Local Preachers’ Meeting;
 the mentor’s responsibilities;
 the local tutor’s responsibilities;
 the Local Preachers’ Secretary’s responsibilities;
 the superintendent’s responsibilities.
This can be a useful checklist for us in our support for those who are moving from
‘on note’ to admission as local preacher.
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