The lived experience of rural churches pastorally caring for farmers and graziers: a practical theology conversation

ABSTRACT

This article presents a conversation between a grazier, two farmers (one ordained), a rurally based chaplain, and a social worker regarding rural church engagements. Inspired by practical theology, these collaborators address the research question: From the perception of the co-authors, how does the Anglican Church of Australia engage with farmers and graziers in rural, regional and remote locations? Utilising the co-operative inquiry methodology, this empirical research reminds us of the strengths of the rural Anglican church despite its fragility. It highlights that the church is an important and unique space where people in a community can explore existential crises and theological questions. Based on the authors’ experiences and reflections, the rural Anglican church can contextualise the gospel and give members a sense of belonging while engaging with the beauty and transitions of rural living. It can also provide practical and pastoral care for members transitioning through family tragedy, anxiety or the potentially traumatic experience of farm succession planning.

KEYWORDS:

• Rural
• social work
• theology
• church
• farmers
• engagement

Introduction

As part of the Anglican Communion, Australian rural Anglican churches can be engaging and welcoming of people in their local communities (Pickard 2003, 2). They can faithfully hear peoples’ stories, nurture spiritual journeys, address individual and community needs during transitions, and theologise accordingly. In this article, the five Australian co-authors who are members of the Anglican church, two farmers – one ordained, a grazier, a rural-located chaplain and a social worker, share their lived experience of rural Anglican church engagements.

Valuable international research and practical theological reflections exist about the uniqueness and fragility of rural church life and how it differs from the urban experience of the church (Francis, Village, and Lawson 2021, 41; Lawson 2019). However, empirical scholarship specific to the rural Anglican church in Australia and associated narratives that share the lived experience are limited. Consequently, a need exists for empirical research regarding the praxis of Australian rural congregations.

In response to this need, this co-designed inquiry addresses the question:

From the perception of the co-authors, how does the Anglican Church of Australia engage with farmers and graziers in rural, regional and remote locations?

This grassroots empirical research aims to promote the Church's role in society and encourage its longevity. The purpose of this inquiry is twofold. First, it honours existing theology about the rural Anglican church and its traditions and praxis and adds the authors’ autobiographical accounts. Second, it presents learnings which may have implications for people ministering within rural Australia or further afield.

Towards defining the key terms for this inquiry

Introducing rural life

In 2021, in Australia, approximately 28% of the population or 7 million people, live in rural and remote locations (Australian Government and Australian Institute of Health and Welfare 2023, para. 1). For this research project, the authors utilised a wide-ranging, multidisciplinary definition informed by the diverse rural Australian localities. The term rural for this inquiry includes all regional, rural and remote localities (Short 2021, 7). For the authors, rural Australia is characterised by: (i) geography – which involves people having to travel long distances such as for education and medical reasons; (ii) unreliable transport networks and erratic access to resources – such as building materials; (iii) often limited access to technology; (iv) a unique engagement with nature – such as concerns about insect, reptile or animal bite/s; (v) limited access to medical treatment; (vi) unique community identity and relationships – where locals perceive themselves as being non-urban; and (vii) low population density with high average age. This article refers to farmers and graziers, who are part of the agricultural sector; farmers are those who till the soil and graziers breed and care for livestock (Pink and Bascand 2023a; 2023b).

Most Australian farmers and graziers are in the final stage of their working life. For example, in 2021, the average age of livestock farmers/graziers in Australia was 58 years; this profession has the highest median age compared to all other Australian occupations (Australian Bureau of Statistics 2023). Further, people living in non-urban areas are more likely to die younger than their counterparts in major cities – with the age-standardised mortality rate increasing as remoteness increases (Australian Government and Australian Institute of Health and Welfare 2023). For example, in Australia, in 2020, the average median age of death in very remote locations was 65.7 years for males and 66.2 years for females (Australian Government and Australian Institute of Health and Welfare 2023).

Introducing engagement

For the authors, humility was required when considering engagement because what is engaging for someone in one rural location may be disengaging for another. The praxis of engagement is complex, occurring between two or more people, and it can occur between God and people and vice versa (Buber 1970 [1937]; Berger 2016). Engagement is a contested term and field due to the many theological, sociological and demographical factors impacting the type and quality of engagement (Percy 2005). Examples of factors include: (i) generational differences – where one generation's assumptions differ from a previous generation; (ii) variations in individual learning styles; and (iii) the diversity in church experience. Positive church engagements may include: building relationships, love, nurturing social organisations, pastoral care, and political constructions that empower all members in connection with Jesus (Temple 1976). Positive engagement can involve actions leading to a feeling of welcome, connection, participation and belonging (Short et al. 2017).

Introducing the local, rural Church

Much has been written concerning the church; for example, according to Archbishop Temple, the church is the ‘body of Christ’, the ‘organ and vehicle of the Holy Spirit’, ‘loyal to Christ’ who is ‘supreme’ and ‘bears witness to the truth concerning God and [people] as communicated by the word of God’ (Temple 1959, 135, 188, 202). God works through the church, meeting the needs of individuals and groups whilst calling people in the church to respond and be true to the gospel (Temple 1959, 225).

For this article, the church is multifarious. It can involve people who identify as Anglicans and come together in non-urban locations to learn about Christ, pray, sing, read the Bible, receive Holy Communion/The Eucharist/The Lord’s Supper and support each other (General Synod 1995; Anglican Communion 2023; Short 2021, 145). Engagement with a rural Anglican Church in Australia ranges, for example, from regular attendance, where people often have a strong sense of belonging to and connection with a local rural Anglican congregation, to very irregular, low-key, with people possibly only attending baptisms, funerals, weddings and/or occasional services during Christian festive seasons.

Contextualising this inquiry into engaging farmers and graziers

Internationally, since the Church of England's inception in the sixteenth Century (Anglican Communion 2023), this Church has engaged with farmers and graziers. The worldwide Anglican Communion is enduring; in 2022, it was present in more than 165 countries (Anglican Communion 2023). Local rural Anglican churches’ ecclesiology is often practical, pastoral, and grounded in rural life, containing agricultural metaphors of sheep and soil (Astley 2003). Some rural churches are fragile lacking finances, volunteers and staff, viability, critical mass, young or middle aged people and resources for maintaining buildings (Lawson 2019), whilst some rural churches are expanding.

The Australian christian context

In 1971-2021, the proportion of people residing in Australia and affiliating with Christianity declined from 86.2% to 43.9% of the population (Australian Bureau of Statistics 2022). Regarding rural Australia, identifying connections concerning Christianity, Anglican identification and wider social issues is complex due to the variations in distribution of faith across non-urban locations; for example, in 2021, 82% of people in Palm Island, Queensland, identified as Christian compared to 41% in Alice Springs, Northern Territory (Short 2021; Lim 2017; Hughes and Fraser 2014; Australian Bureau of Statistics 2024; Regional Development Australia Northern Territory 2024).

The Anglican Province of Australia comprises twenty-three Dioceses – which are five metropolitan dioceses, four urban and rural dioceses and thirteen rural dioceses; in 2021, 2.5 million Australians identified as Anglican (Australian Bureau of Statistics 2022; Australian General Synod Office and Reilly n.d.). It is unknown exactly how many people attend rural churches.

The rural Anglican Church in Australia is a diverse community of people with a multiformity of theologies, such as regarding Holy Communion/The Eucharist, and each Church reflects the people that attend and its locality (Roth 2017; Powell et al. 2009; Voas 2017; Mitchel 2007; Douglas 2012, 13–14). In Australia, this church is independent of state or civil authority, often located in small communities, could be meeting outside of traditional church buildings – such as in parts of remote Australia; and may use technology to support its services.

Methodology

Answering the research question required a participatory methodology that: engaged rural anecdotes and vignettes, respected autobiographical-autoethnographic accounts of diverse rural church praxis, promoted the co-creation of knowledge, and facilitated connections between the authors who resided approximately 4,000 km apart. Swinton and Mowat highlight that in participatory research, people connect as co-researchers and develop original ways of making meaning of their experiences – theologically and sociologically (Swinton and Mowat 2016; Heron and Reason 2001). Co-operative inquiry, pioneered by Heron and Reason (2001), was chosen because it is a participatory approach to research that values the lived experience and focuses on writing with people and their stories and meanings instead of on or about people. In alignment with this chosen methodology, this article is written in the first person.

Participants

Four elders and one academic, all aged over 50 years, participated in this inquiry as co-authors, co-researchers and co-subjects. The authors reside in three dioceses (two rural and one rural-urban) in three different states of Australia. As with all research, the authors acknowledge that their affiliations both generates bias and informs their positionality. The table below further introduces the five co-authors. (Table 1)

Table 1. Positionality of the co-authors participating in the inquiry.

Co-researcher name (alphabetical order of surname)	Connection with the local, rural Anglican Church	Occupation and familial relationship/positionality
John Anderson	Attends Tambar Springs Anglican Church, New South Wales, Australia (Church has two centres ministering to two villages with a population of approximately 100 each)	Farmer (5th generation), Retired Deputy Prime Minister, Politician, Married, Father
Julie Anderson	Attends Tambar Springs Anglican Church, New South Wales, Australia (Church has two centres ministering to two villages with a population of approximately 100 each)	Grazier (1st generation), Teacher, Married, Mother
Garry Hamersley	Attends St Matthew's Anglican Church Port Hedland, in Western Australia, Australia	Retired agribusiness manager, Retired Lieutenant Commander Royal Australian Navy, Senior Chaplain and Head of Mission, Sea Farers, Port Hedland, Married, Father
Eldred Royce	Minister of Anglican parish centres in the Mid-West of Western Australia, Australia.	Part-time farmer, Ordained Anglican Minister, Married, Father
Monica Short	Husband is the Bishop for the Anglican Diocese of Canberra and Goulburn, Australia – comprising 23 city parishes and 37 rural parishes. The Cathedral, St Saviours, is located in Goulburn.	Social Worker, Senior lecturer, Ministry volunteer, Bush Church Aid nomad/volunteer, Married, Mother

Notes: n = 5.

Method

A co-operative inquiry involves cycling through four phases (Heron and Reason 2001). In phase one, the focus area was decided (Heron and Reason 2001; Short and Healy 2017; Whitaker et al. 2022). We agreed to meet weekly online, focusing on the research question.

The inquiry was deemed nil to negligible risk and ethics approval was not required because only the authors were involved. Each author had equal power to generate and analyse all data and make changes to the article.

Phase two of the inquiry involved refining the focus area, engaging with the literature and collecting resources – including statistics, sharing our stories concerning the topic and recording our observations (Heron and Reason 2001). In this phase, we became more conscious of the importance of practical and pastoral theologies in understanding rural church praxis. Each of us shared: our positionality and biases, memories, thoughts regarding country living, and social work, sociological and theological reflections regarding the field. In our inquiry, we minuted our meetings, which became our data. We stored the data on a shared drive, which only the authors could access.

In phase three, the inquirers become immersed in the topic, discussing their experiences (Heron and Reason 2001). Three foundational premises informed our discussion:

1. Similar to Butler's (1963) Notion of Life approach – which highlights the importance of faith and reminiscence – we remembered and critically reviewed how rural living and church attendance informed our faith journey.

2. Aligned with Swinton and Mowat’s (2016) observations about practical theology and qualitative research and Slater’s (2022) qualitative research about a rural case study, our narratives thickened our theological reflections and uncovered practical knowledge about engagements.

3. Aligned with Cartledge’s (2013) typology regarding the use of scripture in practical theology and particularly the category strategic selection of key Biblical passages, we agreed to share the Bible passages that informed our experiences.

In phase four of the inquiry we reflected on the data collected and what we had learned and decided to publicly share our knowledge about the topic (Heron and Reason 2001; Short 2018). We reviewed the data manually and via a computer program, Nvivo – ensuring the process was trustworthy and had qualitative rigour. We agreed to collect an authentic spectrum of experiences about engaging with Churches rather than trying to be idealistic or mono-focused. We began to recognise that space existed within the public domain for colleagues inspired by practical theology to share their insights concerning the rural Anglican church in Australia.

Themes: contemplating rural anglican church praxis

This inquiry helped us critically-reflect upon our connection to the rural Anglican church and our associated biases and enhanced our commitment to seeing the rural Church endure and flourish. In all its diversity, the rural Anglican Church is an essential and interconnected part of Australian rural communities. For example, it engages with some of the specifics, transitions, activities and memories of life within a country town – including many people's baptisms, weddings and deaths. Also, we recognise that the church’s artefacts and liturgies can testify to members’ spirituality, faithfulness and sense of community throughout time. The following themes emerged from our reflections on our lived experiences of the rural Anglican church engagements.

Theme 1: Three exemplars of practical and pastoral engagements providing care and connection.

The context of the three exemplars is: that they are based on the authors' experiences of living in rural towns with populations of less than 16,000 people and which are more than 600 kilometres or a 7-hour drive by car from a major city. Two exemplars are from Western Australia, and one is from New South Wales, Australia.

Exemplar A: Engagement is determined by peoples’ situations

Farmers’ and graziers’ situations can be complex. One hypothetical example we discussed is when units contain extended family members from across generations. Several family members may be involved in the decision-making regarding farming operations. Some family members can have polarised views over introducing farming innovations, buying and selling the stock or passing the farm on to the next generation. A second hypothetical example is a unit where one family member works on the farm, and another is employed or studies off-farm. Due to distance, working or studying off-farm in Australia may mean family members reside large kilometres away from home for extended periods. In this situation, conflicting perceptions about running the property can arise. From our experience, in both examples, economic and relational stresses on the individuals and their partners are recognised within general society. However, the spiritual implications for those involved are often forgotten in these conversations.

Additionally, conflict and tensions can flow beyond the farm, impacting the farmers’ and graziers’ engagements and connections. Garry (rural chaplain) has extensive experience and insights into delivering practical rural pastoral care during difficult times, such as when families disagree over how a farm will transfer from one generation to the next – also known as farm succession planning. He explains:

Succession planning for a farming family … can become very ugly … a lot of heartaches, mental health, and other issues … Some people do not want to let go [of the farm] when they get older … Farmers [can be] scared. [There is a] role for us in the Church to be salt and light to those around us and to sit down and pray with them, and demonstrate the ten commandments in our communities of love (Matthew 5:13-16, Exodus 20:1-17) … [We can refer] them … to other professions and [in general help] smooth [the] transition … [It requires a] lot of listening and encouraging and working through things.

Garry (rural chaplain) has reflected deeply on some theological themes associated with providing practical and pastoral spiritual care for families journeying through farm succession planning. He has found that respectfully listening and having a theological approach grounded in Biblical and practical theology helps him provide pastoral care and speak comfort and hope into complex family situations. His personal theological approach is succinctly summarised here. First, when we die, we leave the world with no tangible assets; instead, we leave only with our spiritual well-being (1 Timothy 6:7). Everlasting life is about preserving our souls with the Lord and not our physical bodies or assets. Second, engaging families regarding succession planning can provide an opportunity to: reassure people; discuss with them and their families God's creation; reflect on our role within His creation; remember that our identity can come from Christ and his incarnation and atonement and not our physical resources (Temple 1959, John 1:12); and consider how elders in a farming family can lovingly hand on God's blessings to the next generation. In these moments, Garry (rural chaplain) found sharing Bible passages about creation and God's love (for example, Genesis, John 3:16 & 1 John 4:7-21) and quiet periods of prayer (Philippians 4:6) can be integral to pastorally caring for others and their families and friends struggling with farm succession planning.

Exemplar B: Engagement can help meet need and bring comfort

John (farmer) and Julia (grazier) are married with adult children and grandchildren. They own and live on their family farm and are 5th-generation farmers and graziers. They regularly attend their local Anglican Church. Their son and daughter-in-law manage the family farm and are the 6th-generation; Julia’s (grazier) mum is a widow who lives with them. John’s (farmer) mother died when he was three years old. When John was 14 years old, his sister was killed by a cricket ball – hit by his bat during a family cricket game (Gallagher 2006). That day, John’s (farmer) youth and innocence disappeared; he had an existential crisis and began asking profound theological questions concerning: why suffering, why me, and does anyone understand the pain that I am experiencing regarding my sister's death? After much soul searching, speaking to others and reading the Bible, John (farmer) gained a deeper understanding of God and believed that his suffering resulted from living in a broken world where sin and bad things happen; because of this, he and others experience suffering (Romans 5: 12-13). He is grateful that someone does not forget people in rural locations and understands his profound pain over the passing of his sister – that person being Jesus Christ. During this inquiry, John (farmer) reflected on Biblical texts that sustain him and stated how:

Jesus [was] killed for no reason, bore the agony of injustice, complete isolation and misunderstanding so that people could have a relationship with God, and so one day there would be no more suffering (Romans 8).

Further, John (farmer) explained that the rural Anglican Church can be a place of sanctuary and comfort where people can share their stories, internal struggles, life transitions, theological insights, and reflections with others. It is a place where people can share problems; it is where they can nurture and be nurtured by others (Temple 1976).

Exemplar C: Spiritual and emotional engagement can lead to belonging

Over the last 20 years, in Australia, people have become increasingly anxious, with fewer friends (Leigh and Terrell 2020). People's spiritual and emotional needs and desire to belong to a group can go unmet. The National Rural Health Alliance (2022) reports that suicide rates are increasing in rural Australia. These trends concerned us greatly and helped motivate us to conduct this inquiry. Our observations confirm the research:

Eldred (minister and farmer): It is hard for some people to find fellowship [and connections] in the country. Especially when the conditions get really tough. Personal and/or family problems, financial pressure or adverse weather conditions are some examples. Because of issues like these, some people can become very distressed, self-isolate and some suicide … Real emotional and spiritual problems exist in the country.

In analysing Eldred’s (minister and farmer) comment, we felt that theological course subjects and ministry formation processes could be slightly extended to include scenarios that help prepare clergy and laity for pastoring farmers and graziers and their families. Similar to Slater’s (2022) theological conclusions from her reflections on a rural Chaplaincy scenario, we consider that lived experience research can support theological analysis and articulation of rural ministry. For example, Eldred is one of Australia's few Anglican Ministers who is also a farmer. He found attending Bible College helpful as it allowed him to deepen his theological understanding of the gospel and integrate practical theology and pastoral care with the praxis of rural life, particularly its stresses.

Church leaders and members who understand the stressors of farming and grazing can lovingly empathise with people experiencing difficulty; they can respectfully connect and show understanding and compassion. For example, they can share Biblical insights about hope, pray through a rural lens, encourage those who are hurting, provide pastoral care and/or help with farm work. Eldred (minister and farmer) explained that he has found spiritual connections in a community can occur in a church building or a paddock in outback Australia. It can be planned or spontaneous, for example:

Eldred (minister and farmer): I was moved … [to share] the gospel of Jesus and provide an ear to listen … But it takes time to build relationships … Church [can be] a very foreign experience, especially for farmers who are … naturally independent … I heard of another farming area where most farmers belonged to the Church, and if there was a problem, some get on the two-way and organised to meet at a place they call ‘Prayer Corner’.

Theme 2: The life changing impact of the rural church and its praxis.

All five authors affirmed and reaffirmed the blessing of accessible, regular, face-to-face rural church services. Many rural churches in Australia have few resources and cannot afford to employ a minister. Many have visiting ministers or are lay-led and some are at risk of closing or are closed (Collins 2011). Nevertheless, faithfully attending the local rural Anglican Church is a significant identity statement for the authors, as Julia (grazier) states:

Always saw myself as Anglican.

Like Julia (grazier), the other authors perceive the rural Anglican Church as part of our identity and have connections with non-urban churches. The spiritual reasons informing our connections include the experience of Church teachings about Jesus (Temple 1959), having opportunities to pray in a community, encouraging our own and others’ spiritual growth, and reflecting theologically on rural life. We particularly like hearing sermons that theologically expound Bible stories through a rural lens, such as the parables about: the sower, the mustard seed and the lost sheep (Matthew 13:1-23, 13:31-32 & Luke 15:1-7). They can be life-changing.

The following comment exemplifies the significance and life-changing experience of the rural Anglican Church and its praxis.

Eldred (minister and farmer): The message at the pulpit changed me. I have been a farmer all my life and love agriculture … Believing in God is one thing, and knowing what is in the Bible is another … I worked in the day and went to a weekly Bible study at night. I went from thinking there was great power in the chequebook to realising that Jesus could help me understand [life to] greater depths than the chequebook could … 

Theme 3: The gospel and journeying life together are engaging for some farmers

Theologians Swinton and Mowat (2016, 15) argue that the Christian faith is a performative and embodied act – that is, the gospel is both believed and lived. Our personal theological reflections on the significance of the Church inspired us to analyse stories of us talking about the gospel and seeing friends become Christians. We proposed that rural church members can have unique, grassroots opportunities to contextualise the Bible for local communities and communicate the gospel in relevant and engaging ways (Newbigin 1989). In our lived experience, we, the authors, find that experiencing rural life together with neighbours, doing practical acts of kindness or talking about Jesus (Temple 1959; 1976) can encourage other farmers and graziers to think about their relationship with God through Jesus. Two examples are listed here.

Julia (grazier): We have someone who lives not very far from us, … in his 60s … His mother was living on the farm and then moved into care. [Our friend] moved into the cottage here. He wanted to look after the family farm. We would take him meals. He was coming to afternoon tea [at our place] … [I told him about someone dear to me and that] it really saddens me that she is not a Christian … He went to the cottage that night and gave himself to Christ … [We tried to love] him and show him Christ's love all the time. This made him really think … .He rings and says: God is great.

Eldred (minister and farmer): I have been meeting with a retired farmer who I met in a paddock driving a tractor … After some pleasantries, we soon got onto the condition of our culture … Realising it was a big subject he said he should really be driving the tractor … but in finishing, I said, ‘We haven't finished this conversation,' … Some months later, he rang me to continue the conversation. We did [one of the introductions to Christianity courses] … together. We've been meeting regularly for two hours a week to answer his questions about [the] Bible … He is really excited about the Biblical content of our conversations. He knows he is not young anymore and felt he needed to get to know his Maker before meeting Him in person.

This discussion reminded us that although a rural church may be fragile and anxious about its future, such as regarding lack of finances or volunteers and staff, (Lawson 2020; 2019), God has not forgotten rural people, the local Church or their communities. In reflecting on our experience, we consider the rural Anglican Church and its praxis, in Australian and beyond, are enduring and impacting people.

Discussion

In this inquiry, we repeatedly shared our experiences of individuals and families approaching local, rural Australian Anglican church clergy and laity for practical pastoral care, spiritual counselling, and support during tense times. We acknowledged our biases and wondered what the literary record reported about pastorally caring for farmers, graziers, and their families. However, our searches of academic or grey literature in the last ten years found minuscule conversation about Australian rural people's spiritual or theological (Christian) needs. The Bush Church Aid’s (2023) publications are an exception. This enhanced our desire to share our experiences publicly, hoping our narratives could help others.

In addressing the research question, we noted Australian Anglican theologian Withycombe's (2008) observation that Australian historical theology focuses on suburban and metropolitan experiences over rural dimensions. We consider his observation current and relevant to all theological disciplines in Australia. We think more Australian theological, social work and sociological scholarship explicitly focusing on rurality and rural Anglican churches’ uniqueness, well-being and praxis are needed.

After all, numerous passages within the Bible utilise rural metaphors (including husbandry, locust plagues, famine and harvest), and they are very relevant to those with the lived experience of rural life (Wade 2022). For example, Wade’s (2022) theological analysis reimaging the prophets highlights that Joel uses rural life and concepts to nurture a profound understanding of God, to help explain that God: (a) is gracious, compassionate and abounding in love (Joel 2:13); (b) judges and punishes (Joel 2: 1-2); (c) hears the struggles and distress of the oppressed (Joel 2: 32; 3:6; 3:21) and (d) calls people to repent and turn to God and be saved (Joel 2:12; 2:17). Whilst Dyer’s (2017) theological reflections on reimaging home through Mark’s gospel highlights that rural locations, the desert and wildness, are dominant themes of Jesus and are associated with prayer, retreat, rest and ministry (Mark 1:35, 45; 6:31; 6:39-41); particularly notable are the rural places of the crucifixion and the empty tomb (Mark 15:22; 16:6). We propose that the Holy Spirit has crafted rural Biblical metaphors and uses these to impact farmers, graziers, and other audiences.

Furthermore, numerous Anglican traditions draw upon rural metaphors. However, their relevance for farmers and graziers in Australia seems rarely discussed. We hope that this article encourages further theological analysis, for example, regarding the rural metaphor in the invitation to Holy Communion/The Eucharist/The Lord’s Supper statement regarding Jesus as the Lamb of God who takes away the sins of the world (General Synod 1995, 146). For as Temple’s scholarship focuses us, the incarnation and atonement of Jesus has ‘implications for wider theology and practice’, shaping the Christian engagement with the world (Stuart 2013, 10). Anglican traditions like Holy Communion/The Eucharist/The Lord’s Supper can speak into and transform Christian farmers’ and graziers’ identities and remind them that God gives hope and is with them (Jeremiah 29:11) (Wade 2022).

Theological reflections on rural church engagements: An international and Australian conversation

Archbishop Temple recognises that people are important and social and can value being in a relationship with God and neighbours (Temple 1976). He advocates the importance of the local church in meeting people’s needs (Temple 1976). Our inquiry noted the immense value of farmers and graziers, who are are made in the image of God, and the importance of meeting their needs holistically.

Reflection 1: Church engagement can help spiritually equip farmers and graziers through life transitions.

Based on the above scenarios, we reason that there is a need for theology, social work and sociology to speak about the multiplicity of issues facing farmers and graziers and recognise that many are ageing. For example, as Theme 1 Exemplar A shows, farm succession planning involves economic analysis, organising farming capital and meeting business needs. However, this planning is also about people and can include theological, social work and sociological interpretations and understandings of individuals’ retirement situations.

Some people transitioning off-farm may have more time and choose to begin or increase their engagements, volunteering or working at their church. In contrast, others may have to decrease their church activities due to poor health or caring responsibilities. Differences in everyone’s situation necessitate tailored, respectful and theologically informed conversations. This includes listening to diverse voices and establishing pastoral care and mentoring strategies that respectfully nurture all spiritually. Farm succession planning is about handing the blessing of physical assets to the next generation; it is also about people's spiritual well-being and legacy and allowing them the option to transition spiritually well within a church community into the next stage of life.

Reflection 2: The location and the people inform the character and resilience of the rural Anglican Church and its engagements.

Our inquiry observed that location influences the local, rural Anglican Church and its theological understanding of engagement. The character of this Church reflects the rural beauty (Australian Government and Australian Institute of Health and Welfare 2023) and distinctiveness derived largely from its ‘grappling with pioneering and sustaining ministry in rural regions’ (Withycombe 2008, 28). At the same time, in the author’s experiences, this Church endures the severity of rural living: enviromental disasters; rural disadvantage and isolation; lack of services; and health inequalities (Australian Government and Australian Institute of Health and Welfare 2023). The fragility, inequity and harshness can result in people needing to be independent. In our experience, this independence, too, can be observed in the rural Anglican church – which shows resilience by continuing regardless of the barriers.

Reflection 3: Honouring and respecting the choice of farmers and graziers regarding engagement.

We acknowledge that some may not see the need for the gospel or a role for the rural Church. However, such perceptions do not negate other people’s opportunities and choices to engage with the gospel or their local rural Anglican Church. As mentioned throughout this article, we authors have experienced situations where rural Churches and their members have lovingly and genuinely cared for people holistically. We have experienced the joy of watching neighbours becoming Christians. In our experience, providing spiritual care can mean that when some people experience an existential crisis or anxious times, such as listed in Theme 1 Exemplars B and C, their spiritual needs can be respected, and they can know about Jesus’ actions that bring hope and can feel God's comfort (John 3: 16-17; Psalm 23). John (farmer) and Julia (grazier) have the last word on this topic.

John: Jesus was innocent, and He experienced physical, emotional, and spiritual pain … We believe that because Jesus was born, lived, died and rose again, we can have a relationship with God [and hope].

Julia: Jesus role models [for farmers and graziers] how to live with harshness, inequity.

Conclusion

Internationally, in all its diversity, a rural Anglican church can be an engaging spiritual home where farmers and graziers belong. There are many ways to theologically analyse the rural Anglican church. This co-operative inquiry is one way. It addressed the research question: From the perception of the co-authors, how does the Anglican Church of Australia engage with farmers and graziers in rural, regional and remote locations? In answering this question, this inquiry focused on three exemplars and proposed a rich appreciation of the lived experience of rural living and people's engagements with their local Church. We argued that effective engagements can occur through appealing pastoral ministries that embody and live the gospel and faithfully meet farmers’ and graziers’ practical and spiritual needs according to their situation.

The engagements may involve responding to the existential crises and complexities experienced by individuals within rural communities, such as during tragedy, or life transitions. We also f­­­eel that a rural church's theology and praxis are engaging when they explicitly connect with its location's uniqueness, beauty and challenges, and local rural character and identity.

Lastly, as a post-script, we pray that people studying theology and/or journeying through formation for ministry in the bush will be excited by the beauty, strengths and diversity of the local, rural Anglican Church and its engagements. Hopefully, they will be intrigued by the profound nexus between practical theology, pastoral care, well-being and rural life. We also pray that they will have their future ministry and its importance affirmed. We look forward to reading about their theologies and lived experiences and observing how they embed into rural conversations their vision for the future of the local rural Anglican Church and its engagements.

Acknowledgement

Many thanks to Bishop Mark Short, Chaplain Fiona McGregor, Bush Church Aid Society and The Australian Anglican Dioceses of Armidale; Canberra and Goulburn; and North West Australia for your kind support and advice regarding this inquiry.

Disclosure statement

No potential conflict of interest was reported by the author(s).

Additional information

Funding

This work was supported by Charles Sturt University TriFaculty Research Scheme: [Grant Number ]; Bush Church Aid.

Notes on contributors

Monica Short

Monica Short is a senior lecturer at Charles Sturt University, School of Social Work and Arts. Collaboration, engagement and story are fundamental to Dr Monica Short's research and teaching. Monica coordinates the International Network of Co-operative Inquirers, is a member of the Anglican Church of Australia Mission and Ministry Commission, a member of the CSU Gulbali Institute, an adjunct centre scholar with the Australian Centre for Christianity and Culture, a member of the Anglican Diocese of Canberra and Goulburn and a nomad volunteer with Bush Church Aid. For more information about Monica’s scholarship, please visit https://arts-ed.csu.edu.au/schools/social-work-arts/staff/profiles/teaching-and-research-staff/monica-short

Julia Anderson

Julia Anderson is a teacher, first-generation grazier, scripture teacher and a member of a rural church in the Anglican Diocese of Armidale, Australia. The co-authors, Julia and John Anderson, have been married for 35 years and have four adult children.

Garry Hamersley

The Reverend Garry Hamersley is a retired agribusiness manager, retired Lieutenant Commander with the Royal Australian Navy and senior Chaplain and Head of The Mission to the Seafarers, Port Hedland, Australia.

Eldred Royce

The Reverend Eldred Royce is a part-time farmer and Anglican minister in the Anglican Diocese of North West Australia. He has previously worked as a rural Chaplain.

John Anderson

John Anderson is a fifth generation farmer, retired politician and former Deputy Prime Minister of Australia. He is a member of a rural church in the Anglican Diocese of Armidale, Australia.