Exploring Interrelationships within Data

4.2.3.1 Ministers and CRC Training

The data findings in the previous section offered comparative insights, with findings described briefly herein to offer greater insight into the overall survey patterns prior to potential substantiation through semi-structured interviews. For instance, when comparing the credential level and years of service of ministers, it was found that sixty-four per cent of those with the highest level of credential had been in CRC ministry for over twenty years, suggesting a high degree of stability and longevity in the movement. Fifty-one per cent of all ministry credentials had been held for fewer than fifteen years with twenty-seven per cent being held for fewer than five years, suggesting an apparently healthy emergence of new ministry. Indeed, eighty-six per cent of Trainee Ministers were found to have undertaken accredited training, perhaps reflecting a new pattern of compliance with recent training initiatives. Only ministers with fewer than ten years’ experience had undertaken such training, due to its relatively recent existence, perhaps hinting at a pattern of prospective ministers more typically completing the training courses available to them at the time. Forty-two per cent of all ministers were found to have completed only unaccredited training as their highest qualification before their first ordination, with this figure rising to fifty per cent for Senior Ministers.

4.2.3.2 The Value of Positive Training Experiences

Training since ordination was highly valued by forty-four per cent of Senior Ministers as opposed to only thirty-six per cent of non-Senior Ministers. Supplementary comments revealed that short courses were of particular value, as were both unaccredited training and specific skills training for Senior Ministers. Furthermore, those who valued their own training experience positively were more likely to perceive CRC training as of value, irrespective of where the minister’s personal training was undertaken in the past. Nevertheless, fifty-two percent of those less positive about their own training were still positive about the CRC’s training, compared with seventy-six per cent of ministers valuing their own pre-ordination training. This determination was not related to the level or type of training undertaken prior to ordination.

The possibility of such a generational relationship between the quality of training experiences enjoyed by formators and ministry candidates warranted further substantiation, but seventy- five per cent of those who valued their own pre-ordination training were also likely to believe that CRC training clearly addressed the mission and purpose of ministry, compared with fifty per cent who did not. Also, eighty-four per cent of those believing that CRC training clearly

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addressed the mission and purpose of ministry were also likely to believe the CRC competencies to address the requirements of effective ministry, compared with forty per cent who did not. Those generationally positive about training therefore seemed predisposed to the CRC’s primary measure of effective ministry, but were also perhaps better informed to make such a valuation. Such associations will be considered as an argument for the CRC to therefore highlight and address its mission and purpose clearly within its formation processes

4.2.3.3 Shaping Pentecostal Distinctives

Some level of the aforementioned affinity for classical Pentecostalism was seen across all age groups, although associated comments suggested nuanced definitions were held by most ministers. In fact, sixty-eight per cent of ministers with fifteen or more years of experience were likely to believe strongly in the need for Spirit baptism evidenced by speaking in tongues whereas this number dropped to thirty-nine per cent for those with fewer than fifteen years’ experience. This suggested that those newer to the CRC movement needed purposeful enculturation, especially if ordained from outside the movement.

The nature of one’s education was seen to have a bearing on such views. Of those undertaking accredited study, forty-three per cent deemed Spirit baptism to be defined by speaking in evidential tongues, compared with sixty-nine per cent undertaking unaccredited study. Similarly, thirty-six per cent of ministers deemed Spirit baptism an essential element of ministry competence if undertaking accredited study compared with sixty-four per cent undertaking unaccredited study. This may have reflected the likelihood of unaccredited study being taken by ministers of greater longevity in the movement and may therefore have reflected an evolution in views concerning this distinctive. Accordingly, further insights were anticipated from the subsequent semi-structured interviews.

4.2.3.4 Exploring the Essential Elements of Effective Ministry

Training priorities were also investigated within the survey. There was a strong value expressed in the place of Leadership, Ministry Skills and Theology within ministry training. Comments revealed a range of specific skills that were valued by CRC ministers, such as: mentoring; business management; empowerment; character; prayer; personality development; historical and social issues; and governance. Comments, however, revealed a lack of knowledge of the content of recently-developed CRC training courses, inclusive of these elements, and thus seemed to warrant further investigation though semi-structured interviews.

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The CRC’s ministry competency statements were nevertheless regarded favourably because of articulating formation requirements. Their widespread use by senior leaders in the movement, especially through credentialing processes, was seen to promote greater shared ownership and pragmatism. They had become foundational to articulating ministry requirements, even in cases where CRC training was bypassed. Informed perceptions of prescribed CRC training tasks were, however, inevitably linked to the CRC’s ministry requirements, as defined by the ministry competencies. This was due to their intentional incorporation within assessments.

In terms of developing ministry effectiveness, the CRC’s training tasks were valued by seventy-nine per cent of ministers affirming the included competency statements’ capacity to define this ministry, compared with only seven per cent of those less positive about their usefulness. This suggested that the overall structure and content of CRC training was well received by those positive about its overall intent, which was in turn shaped by positive personal training experiences. Furthermore, sixty-two per cent of those who believed Pentecostalism to be a key to ministry effectiveness also valued the CRC training tasks, compared with thirty-five per cent of those who did not. Similarly, forty-eight per cent of those

strongly agreeing with the need to be Pentecostal to optimise ministry effectiveness regarded CRC training as superior to other options when compared with just twenty-two per cent of less emphatic ministers. Given that this training was inclusive of competency standards deemed to define effectiveness within the CRC, it was anticipated that further data from interviews and focus groups might substantiate this link.