Monday, January 15, 2018

Where does mission come from? The genealogy of Jesus as deep mission

ajms Delighted to have an article published in the Australian Journal of Mission Studies December 2017, Volume 11, 2, 28-35. Titled – Where does mission come from? The genealogy of Jesus in Matthew 1 as deep mission it notes first that we inhabit a geographic region in which for many cultures, genealogy is essential to knowledge and second the absence of genealogy in the work of missiologists like David Bosch and Chris Wright. Given that the gospel of Matthew begins the story of Jesus with genealogy, what are the implications for mission?

Conclusion
We work in a region of the world in which for many cultures, genealogy is essential to knowledge. Given that Matthew begins the story of Jesus with a genealogy, I have considered the genealogy of Jesus as a starting point for mission. I began by noting the absence of the genealogy of Matthew 1 in contemporary Western missiology. Three important contemporary missiology texts make claim that Matthew 1 is important in the mission of God. Yet the genealogy garners little attention: gaining a minimal mention in David Bosch (Transforming Mission: Paradigm Shifts in Theology of Mission) and Chris Wright (The Mission of God: Unlocking the Bible’s Grand Narrative) and none in Senior and Stuhlmueller (The Biblical Foundations for Mission). None of the three missiology texts show an appreciation of genealogy as genre or consider the way that genealogy might function as a distinct and important approach to epistemology and identity.

However, when indigenous understandings are applied to Matthew 1, the missiology of the genealogy acquires great significant. Two indigenous texts were examined, one located in Aotearoa New Zealand, the other in Australia. Both stress that for indigenous cultures, knowledge must be located in relationship to ancient memory. One (Tangata Whenua: A History), provides a mechanism, that of genealogy. Genealogy provides knowledge that is worthy of respect as it functions in ways that are replicable, rigorous and reproducible. The other (“Mission in the Great South Land” in Colonial Contexts and Postcolonial Theologies: Storyweaving in the Asia-Pacific), provides an invitation to value deep memory. It also provides an intercultural hermeneutic, in which the knowing of deep memory is parsed into beliefs, values and modes of teaching. This provides a further set of rich insights into genealogy; that the genre invites modes of teaching that are replicable, rigorous and reproducible; that the genre communicates beliefs and values worthy of deep respect. Thus indigenous scholarship offers a rich set of resources by which to approach the genealogy of Matthew 1.

This insight has been tested in practice, in teaching on mission in one indigenous context. This teaching demonstrated the vitality of the genealogy of Matthew in framing mission as an ancestor story, a structured transmission in which God as the primary actor is weaving ordinary and indigenous people into the Messiah’s story. It is time that indigenous scholarship, in particular the role of genealogy in structuring knowledge and affirming deep mission, is respected in both the theory and practice of mission.

Posted by steve at 02:40 PM | Comments (0)

Thursday, December 21, 2017

learning with Doug Gay: Church in Mission summer intensive

dougrecording Doug Gay is in New Zealand for a summer intensive – Church in Mission: Theology in Changing Cultures. A Kiwi summer has many attractions, so why am I spending a week of it with Doug?

First, Doug has a gift for liturgy. I use one of Doug’s recent calls to worship with our KCML interns . Tasked with a call to worship for the induction of an artist as a pioneer minister.

Doug brilliantly framed theologies of reformation with a missional trajectories. Beautifully word-smithed, theologically rich, I use it with interns to consider how historic theologies are reforming, shaping future vision.

Seccond, experience in innovation. Doug was part of pioneering one of the first alternative worship communities, the Late Late Service in Glasgow. This was in the 1990′s. There were very few maps, certainly no emerging church and fresh expression books. Here is their Christmas service, televised live on Channel 5.

Doug then moved to London, and as a United Reformed Church minister, was part of birthing Host, exploring alternative worship in Hackney, north London.

Third, Doug is a fine public theologian. He completed his PhD in public theology at the University of Edinburgh and has written on national identity and Christian faith. In 2017, he gave the Chalmers lectures. They were described by Jason Goroncy as “informed, intelligent, lucid, timely, and hope-filled challenge not only to Scottish Presbyterianism (the prime focus of his reflections) but also to the wider church.” They have become a book, Reforming the Kirk, with St Andres Press.

Fourth, he’s a respected preacher, tag preaching in 2016 at Greenbelt with Nadia Bolz-Weber, and presenting at the sold-out Festival of Preaching in Oxford, UK in 2017.

Fifth, he is himself a gifted musician. He’s recently returned to the studio to record, a sign of a wellspring of creativity.

Creativity, worship, public theology, preaching and music. Worth a week inside, no matter how good the summer!

The intensive runs 22-26 January, 2018. Titled Church in Mission: Theology in Changing Cultures, co-taught by myself and Doug, it is a joint offering by the Department of Theology and Religion, University of Otago, and the Knox Centre for Ministry and Leadership.

The course can be undertaken in two way:
• for credit through the Department of Theology and Religion at University Otago course costs. For further details on this option contact Paul Trebilco, Department of Theology and Religion paul.trebilco@otago.ac.nz or 03 4798 798.

• for audit student by contacting the Knox Centre for Ministry and Leadership. This will cost $500, with further Ministers Study Grant subsidies available for PCANZ ministers. For further details on this option : The Registrar, Knox Centre for Ministry and Leadership; registrar@knoxcentre.ac.nz; 03 473 0783.

The course can be undertaken in two locations:
• In Dunedin, at the Knox Centre for Ministry and Leadership, with Doug and Steve face-to-face and a face-to-face tutor to provide interaction and contextual reflection

• In Auckland, with Doug and Steve streamed in via video and a face-to-face tutor to provide interaction and contextual reflection

Posted by steve at 10:18 PM

Wednesday, December 20, 2017

translation and cultural change: the impact of Scripture for a church in mission

jerome Jerome (347 – 420) was a priest, theologian and Bible translator. A Doctor of the Church, he is best known for his translation of the Bible into Latin. But not without conflict.

Translation threatens existing patterns. It causes conflict. When the new translation is read: “A great uproar ensued in the congregation.” (White (ed), The correspondence (394-419) between Jerome and Augustine of Hippo, 92-3). That which was familiar was now different. The church leaders are asked to intervene. Scripture is causing conflict.

Lawrence Venuti, a professional translator, uses this as an example in arguing that “a translation practice cannot fail to produce a text that is a potential source of cultural change.” (The Scandals of Translation: Towards an Ethics of Difference, 87).

Translation of Scripture was challenging the church. It was disrupted what was familiar. It was raising questions about the location of authority. Is it in the familiarity of tradition or the pages of Scripture? Should the scholar or the bishop be making these decisions? In a church with different cultural identities, some Greek, some Latin, any use of languages from another culture challenged power. So how did Jerome bring about change? In the midst of conflict, what strategies did he use to change what was familiar and precious?

Venuti describes four change strategies (The Scandals of Translation: Towards an Ethics of Difference, 80-1). First, Jerome took time to explain. His translations include a preface, in which he outlined what he was doing. Second, he listened to the objections. He noted the fears, including the impact on stability, uniformity and cultural identity. Third, Jerome offered a new way of looking. He framed his translation not as a replacement but as a supplement. It would aid in the tasks of understanding Scripture. It would protect the church from accusations of ignorance. “Jerome’s version was thus presented as an institutional support, assisting in … debates with the members of a rival religious institution … who cast doubt on the cultural authority of Christianity.” (The Scandals of Translation: Towards an Ethics of Difference, 80). Fourth, he found resilience in his heart for mission. Jerome began to translate because he was part of “a culture in which sensitivity to a foreign language was an integral element.” (Kamesar, Jerome, Greek Scholarship, and the Hebrew Bible: A Study of the Quaestiones Hebraicae in Genesim (Oxford Classical Monographs), 43). Jerome’s awareness of his cultural context, when combined with his desire to offer credible Christian witness, motivated his work.

Translation of Scripture brings cultural change. It can disrupt existing hierarchies and challenge established authorities. This is evident in the translation of the Scripture into Latin. This change happens because Jerome is skilled not only technically, in translation. He also shows skill in innovation. He brings about cultural change as he listens, explains, frames and nurtures his resilience.

Christian art represents the Spirit, whispering to Jerome as he works. It suggests the inspiration of God. This inspiration originates in mission, the gospel’s inherent translatability across cultures. Inspiration occurs for Jerome not only in the hard graft and technical skill of translation. It also occurs in the skills of bringing cultural change, of listening, framing and being resilient in and through conflict.

Posted by steve at 10:28 AM

Tuesday, December 19, 2017

The endings of U2’s Pop: Benediction, lullaby or lament? U2conference2018

The U2 conference, exploring the work, music and influence of U2, is planned for 13-15 June 2018 in Belfast, Northern Ireland. It is in partnership with the Senator George J. Mitchell Institute for Global Peace, Security and Justice, Queen’s University, Fitzroy Presbyterian Church, and the Ulster Museum of the National Museums of Northern Ireland. Given I’ve loved the first two U2 conferences, in Raleigh and Cleveland; given that Belfast and Steve Stockman are as cool as the Rock and Roll Hall of Fame; given than I now have seven publications in relation to U2 (for the list see below), it made sense to ask my employer for some time in lieu and put a paper forward.

popvisionlogo The 2018 conference theme is U2: POPVision and sets out to investigate, articulate and critique the guiding visions specific to U2’s Pop era of 1997-98. The call for presentations closes 31 December, 2017. So join me.

Here’s my paper proposal:

The endings of U2’s Pop: Benediction, lullaby or lament?

Pop, the album, beckons hearers to a dance floor, all mirror ball and Miami. Popmart, the tour, offered audiences a golden arch, giant olive and the world’s largest video screen. Despite the glitzy mix of electronica and technology, Pop ends in a dark place. The profanity-laced lyrics of “Wake up Dead Man” (WUDM) evoke Divine absence in a lonely world. How does the lyrical weight of WUDM sit alongside POPVision’s ecstatic embrace of the dance floor? This paper examines Pop’s endings alongside U2’s catalogue.

First, in conversation with U2’s other studio albums. How do themes of lullaby, evoked in “MLK,” illuminate WUDM? Are there inter-album references, as occurs with “13 (There is a light)”? How might the genre of lament, referenced in “40,” help us understand WUDM?

Second, against U2’s narratives regarding other album endings. The band have cultivated a narrative that Pop was unfinished. Yet U2’s narrative regarding the ending of War reference a similar pressured deadline. What to make of these contrasts, in which the rush of War becomes an artistic triumph, yet Pop a premature travesty?

Third, U2’s choice of ending songs in live performance. WUDM was played in twenty-two of the ninety-three Popmart concerts, every time as an encore. This points toward a performative role of benediction, a final prayer invoking divine blessing. Yet midway through the Elevation Tour, WUDM shifts to be played mid-performance, between “Sunday Bloody Sunday” and “One.” This suggests a different performative role, of lament rather than benediction. In contrast, “The Ground Beneath Her Feet” ended U2’s next album, yet never ended a live concert. How might the interplay between songs as album-ending and concert-ending illuminate the endings of Pop?

I argue that for U2, endings, whether album or concert, deconstruct the dance floor glitter embedded in the now of every performance.

And in case you’re interested, here are my 7 publications in relation to U2:

“Divine Moves: Pneumatology as Passionate Participation in U2’s “Mysterious Ways”” U2 and the Religious Impulse: Take Me Higher (Bloomsbury Studies in Religion and Popular Music), edited by Scott Calhoun, Bloomsbury Press, (forthcoming).

“U2 Praying the Pattern of the Psalms in Paris.” Equip 30, 2017, 20-21.

“Let “us” in the sound: the transformative elements in U2′s live concert experience,” U2 Above, Across, and Beyond: Interdisciplinary Assessments (For the Record: Lexington Studies in Rock and Popular Music), edited by S Calhoun, Lexington Books, 2014, 105-121

“Public Lament,” Spiritual Complaint: The Theology and Practice of Lament, edited by MJ Bier & T Bulkeley, Pickwick Publishers, 2013, 205-227, (co-authored with E. C Boase).

“Baptist Worship and Contemporary Culture: A New Zealand Case Study,” Interfaces. Baptists and Others: International Baptist Studies (Studies in Baptist History and Thought), edited by David Bebbington and Martin Sutherland, Paternoster, 2013, 292-307.

“U2,” Don’t Stop Believin’. Don’t Stop Believin’: Pop Culture and Religion from Ben-Hur to Zombies, edited by Craig Detweiler, Robert K. Johnston and Barry Taylor, Westminster John Knox Press, 2012, 125-127.

““Bullet the Blue Sky”: the evolving live concert performances,” Exploring U2: Is This Rock ‘n’ Roll?: Essays on the Music, Work, and Influence of U2 edited by Scott Calhoun, Scarecrow Press, 2011, 84-97.

Posted by steve at 09:39 PM

Tuesday, December 12, 2017

No ordinary Sheila: a theological film review

Monthly I write a film review for Touchstone (the New Zealand Methodist magazine). Stretching back to 2005, some 120 plus films later, here is the review for December 2017.

No ordinary Sheila
A film review by Rev Dr Steve Taylor

In September this year, Stewart Island nurtured me. I had booked a retreat on New Zealand’s third largest island months prior. Then in late August my sister-in-law was diagnosed with a malignant brain tumour. Within days she lapsed in a coma, from which she never recovered. I arrived on Stewart Island broken by her sudden death.

In shock, expecting little, the island enfolded me in a healing balm. It soothed me as kiwi and kaka walked with me through the main town of Oban. It tended me as the sea lapped at every turn I took. Islands called Faith, Hope and Charity spoke to a land soaked in historic grace. My pain remained, but found itself wrapped in the grace of place.

The memory of this grace returned as I watched No ordinary Sheila, the striking story of New Zealand writer and illustrator Sheila Natusch. Natusch is an extraordinary talent, the author of 77 books for adults and children. She was born on Stewart Island, her family gifting Fuschia Walk, which I took daily as part of my finding of peace.

The film is cleverly structured. It begins with a form of genealogy. Sheila and the Traill family might be European in origin, but they live with a profound respect for people and place. This includes naming Natusch’s descent from missionary stock, followed by a montage of Stewart Island scenery, from robin bouncing on forest floor to dolphin cresting a morning wave.

No ordinary Sheila is held together by two woven threads. One is the life of Natusch, the other an interview with Kim Hill on Radio New Zealand’s Saturday Morning. A radio interview makes for boring film. So documentary maker Hugh Macdonald cleverly adds interviews. Natusch ponders with her biographer her friendship with Janet Frame. She speaks to tramping photos with friends. She explores Owhiro Bay with local café owners. It is a clever strategy, allowing Natusch to be drawn in real life by those who know her well. What it can’t do is scratch away the creep of nostalgic platitudes, including Sheila’s claim that cancer could be held back by a Kiwi “she’ll be right.”

Religion is present, but never pleasant. It appears when Sheila quotes the Bible on wives being submissive. Ironically, she also shares that the decision not to have children was made by Sheila’s husband. “Women were kept in their place” summarises Sheila, of her non-church-going husband. Perhaps submission was as much to be blamed on culture as it is on religions. Religion is also present in Sheila’s memories of being a student at Otago University, her bemusement that church goers would be praying for her as she laced her boots to tramp in God’s book of nature.

No ordinary Sheila provides for Pakeha Kiwi’s a biography of place. It stands as a reminder of how those who have gone before us traced the grace of this land. My sister-in-law shared Sheila’s love for nature. I wish they’d both had time to meet.

Posted by steve at 09:31 AM

Monday, December 11, 2017

Indigenous knowing: Decolonisation and the Pacific

Decolonisation and the Pacific: Indigenous Globalisation and the Ends of Empire, Tracey Banivanua Mar, Cambridge University Press, 2016.

Let justice roll was part of Martin Luther’s King I have a dream speech. It drew on Scripture, Amos 5:24. If King was dreaming of justice in the Pacific, he might have called for justice to roll like the sea. He would have been inspired by Tracey Banivanua Mar and her recent book, Decolonisation and the Pacific: Indigenous Globalisation and the Ends of Empire (Critical Perspectives on Empire). It is an examination of the search for justice, Pacific style, Melanesian made.

It is a unique book. First, it argues that decolonisation has been uniquely experienced in the Pacific. Unlike Asia or Africa, the Pacific experience needs to be appreciated as unique. Second, it takes a long historical lens. It begins not with the development of nation states in the independence movements of the 1960’s through to 1980’s. Rather it begins with first contact. Thus decolonisation is located with geography and history, from which it draws energy. Third, it foregrounds indigenous agency. It argues for networks of relationships among indigenous peoples. These have emerged from the oceanic geography that is Oceania, the mobility of networks, including those imposed by colonisation, like black-birding. Through them flowed information, consciousness raising and leadership development. This makes decolonisation the story not of Empire and of political upheaval, but of the practices of indigenous agency. The argument is that “Indigenous peoples from numerous angles established resistant, convergent and accommodating discourses with and within empire.” (51) The result is a celebration of resistance and creativity. The focus shifts from the upfront and legal, to the home and the every day.

It is a book, beautifully constructed. Each chapter begins with a story that draws in the reader. Each story locates us in another Pacific place: Fiji, New Zealand, Solomon Islands, Samoa, Australia, Indonesia and Papua New Guinea. Each chapter ends with a lengthy conclusion, in which the data is located in relation to the books’ overall themes. Chapter titles, with words like currents and churn, saltwater and flight – recall the oceanic geography essential to the exploration of justice rolling like a sea.

What Decolonisation and the Pacific lacks is a considered engagement with the religious dimensions of the Pacific context. For example Walter Lini, first Prime Minister of an independent Vanuatu, is described as a “formidable builder of networks” (198). These are listed as including the Western Pacific Students’ Association and founder of newspaper, Viewpoints. There is no mention of church linkages, so essential to the context of Vanuatu and the identity of Lini, as an Anglican priest. A set of important questions are thus left unanswered. How did faith help or hinder the processes of decolonisation?

Decolonisation and the Pacific is essential reading. It provides new ways to approach decolonisation, that celebrate indigenous agency and the practices of everyday life. It provides a thoughtful examination of the nature of justice rolling like a sea across the Pacific. This includes the telling of the Pacific story on a prestigious academic stage, with publication by Cambridge University Press. It also offers a way of telling a Pacific story that honours the Ocean that all peoples share, in ways that maintain the uniqueness of local cultures. As such, it offers windows into the future search for justice, including the nurturing of networks and education that shares Pacific style, Melanesian made indigenous creativity.

Posted by steve at 08:58 AM

Wednesday, December 06, 2017

Christ-based innovation: eschatology and entrepreneurship

Screen Shot 2017-12-06 at 8.58.08 AM

Christ-based innovation, a short piece, written with a KCML colleague, Mark Johnston, for SPANZ Summer 2017. It uses eschatology to consider innovation, building on my chapter on Jesus the innovator in Built for change: A practical theology of innovation and collaboration

The Bible ends with a vision of creation restored and reconciled. At the heart is Jesus Christ – crucified, risen – announcing the making of all things new (Rev 21:5). This provides a way to understand Christ-based innovation.  

Presbyterian theologian Michael Jinkins calls Christ-based innovation one of the most remarkable and vital hallmarks of our Reformed legacy. It is a way to make sense of the call of the Reformers to ecclesia reformata, semper reformanda, the Church always in need of being reformed. Presbyterians were innovators with the capacity to draw from the experience of ancient Christian communities in adapting to new situations, says Jinkins in The Church Transforming: What’s Next for the Reformed Project? We are defined by our history as innovative as we participate in God’s making of all things new.

Christ-based innovation is also a way of making sense of the mission of the Apostle Paul. Hallmarks of his ministry were the forming of multiple, diverse Christian communities. For Paul, this was innovation and was always coupled with risk. Paul wrote of how his Christ-based innovation risked the appearance of foolishness with the potential to upend religious, political and economic conventions of wisdom (1 Corinthians 1:20-25; 3:18-23). To proclaim Jesus is Lord, meant Caesar was not. To proclaim a crucified saviour was to upend power and religious control and break retributive cycles of violence. To proclaim a Risen Lord with a life now poured out for all who would receive him was to re-order social relations, Jew and Gentile, women and men, slave and free. Innovation was a risky venture as it challenged established cultural patterns.

It was also a risky venture because it challenged established church ways. We see this as Peter met Cornelius (Acts 10) and Paul met Peter (Galatians 2:11-14). The risks echo through history, as Luther, Calvin and Knox met the established church. Today, much of our Presbyterian polity is designed to protect the gains made by earlier eras of innovation, particularly the new impetus that resulted from the Reformation innovations. However in consolidating gains of the past, we can become closed to ongoing attempts to respond to the call of Christ making all things new. We show favour to what we already know over the unknown, uncertain and unconventional.

We need to own as Presbyterian churches that innovation and those risking a new thing will be misunderstood. It will feel like they are challenging the status quo. They will not meet people’s current expectations. They will risk being isolated and left to carry things alone. They will risk exposure, unfair criticism and potentially the shame of apparent lack of success.

So if we are to be churches that create conditions for the risk of Christ-based innovations, we will need to lay hold of another of our great Reformed hallmarks, that of grace. Overflowing grace along with risk is at the heart of innovating. We are always in grace, for Christ-based innovation is birthed out of gifts given and received.

Grace for innovation givers involves the freedom to try new things and be generous when there is stumbling. This includes being supportive with compliments and ready to revise metrics about success and progress.

Grace for innovation receivers includes being faithful stewards of the gifts of generosity, freedom and support. It will mean reporting on progress and sharing stories of what God is up to in the midst of innovation.

In the grace of risk and innovation, givers and receivers will find themselves as disciples, learning to draw from the experiences of ancient communities, like Paul and the Reformers, in the making of all things new.

Mark Johnston and Steve Taylor, KCML

Posted by steve at 07:52 PM

Friday, December 01, 2017

We’re hiring – Educational Delivery Project Officer

Educational Delivery Project Officer
0.6 (fixed term 12 months with possibility of extension)

6classrooms2017

Knox Centre for Ministry and Leadership has a strategic plan which prioritises lay and ordained training to be enacted through a mix of face to face and online learning across the country. This is a new position created to support our existing educational delivery and work with us to develop our strategic plan.

The successful applicant will be skilled in organisation and networking, with experience in event management and educational administration. They will have an eye for detail, a passion for adult education and the ability to support and co-ordinate the deliver of high-quality education to leaders across the Presbyterian Church of New Zealand. This includes supporting the KCML Faculty in the use of online, video conferencing and digital resources and enhancing our ability to met our commitments to being a bi-cultural and intercultural church.

Enquiries and applications including a CV and letter of application addressing the Position Description to: Steve Taylor, principal@knoxcentre.ac.nz.

Applications close 9 am, Monday 4 December, 2017. Interviews are set for Monday, December 11, 2017.

Posted by steve at 04:45 PM

Thursday, November 30, 2017

Resisting Empire: A Maori theology of church and state

In January, I was reading Vincent O’Malley’s wonderful The Great War for New Zealand: Waikato 1800–2000. I was surprised to read a speech, made by Maori leader, Wiremu Tamihana, that used Scripture to resist the power of colonial expansion. “A public theology of church and state?” I tweeted. O’Malley tweeted back within minutes, in the affirmative. Intrigued, I asked the amazing Hewitson Library if they could track down the speech. Within days, copies of the Great Britain Parliamentary Papers 1861 were on my desk. I offered the speech to the KCML interns at a February Summer intensive, as an example of public theology and together we find in the speech the formative factors of theology all at play – not only Scripture, but also experience, reason and tradition. A public theology indeed.

In February, I wrote an article for SPANZ, the quarterly magazine of tbe Presbyterian Church of New Zealand. Titled Religion and politics: Learning with Wiremu Tamihana, in 600 words it provided some initial thoughts on The Great War for New Zealand: Waikato 1800–2000 and why Wiremu Tamihana might be articulating a public theology of church and state.

In May, I did further research, doing more work with the Great Britain Parliamentary Papers and in July I presented a 20 minute conference presentation at the Australian Association of Mission Studies.

During that conference, participants were invited to present a short 3 minute video summary. The editing took a while, but here is mine, which arrived yesterday. In it I explain what why missiology must research indigenous thinkers. It was a challenge, to explain a 20 minute paper in 3 minutes, but a useful exercise.

Resisting Empire: A Maori theology of church and state from steve taylor on Vimeo.

In October, that conference paper became three written papers. First, it was summarised into 1000 words as a contribution to Snapshots for Mission, a (just released) KCML publication that aims to make research accessible to the wider Presbyterian Church. Second, the thread of indigenous sovereignty became a 6,000 chapter contribution to a potential book, edited by Mark Brett and Jione Havea. Third, the thread of home-making became a 6,000 contribution to another potential book, on the Australian Association of Mission Studies conference theme of Re-imagining home. While Tamihana is one person, there is a depth and complexity to his life that deserves to be considered from multiple angles.

In addition to this 1 video and 4 publications, there have also been 4 further talks over the year.
- In January, a 60 minute keynote at Rethink, Restore, Renew in Clevedon.
- In March, a sermon at First Church Dunedin, celebrating their anniversary as a church.
- In May, a 60 minute keynote at Kaimai Presbytery.
- In October, a 40 minute conference presentation Rethinking the Reformation: Sola Scriptura in Aotearoa New Zealand, at REFORMATION 500 NZ.

So, some summer reading has, by the end of year, resulted in 1 video, 4 publications, 2 conference papers and 3 talks. A single 140 word online tweet has birthed over 15,000 written words, both popular and more academic. It has been one of the unexpected surprises for me of 2017, a rich and generative year of learning from a bi-cultural Treaty partner.

Thanks Vincent, thanks Twitter, thanks Hewitson, thanks to KCML interns, particularly Hone Te Riri, thanks to conference organisors and book editors. Above all, thanks to Wiremu Tamihana.

Gracious and eternal God,
as we honour Wiremu Tamihana,
keep us honourable and fair
in our dealings with each other,
true servants of the Prince of peace.

Wiremu Tamihana, Prophet, Kingmaker, 1866, New Zealand Prayer Book. He Karakia Mihinare O Aotearoa, (Auckland: William Collins Publishers, 1997)

Posted by steve at 12:33 PM

Thursday, November 16, 2017

Christ-based innovation: servant

This is part of a series on Christ-based innovation, which I shared at an Educating for innovation weekend run by KCML in October. My task over the weekend was to provide spiritual wisdom, woven in partnership with workshopping processes around innovation. In terms of spiritual wisdom for innovation, I drew on Paul’s images from 1 Corinthians 3 and 4. (I cover these in much more detail in Built for change: A practical theology of innovation and collaboration

To explore the first image used by Paul, that of servant, I used lectio divina to reflect on Christ as an innovator who serves. After an introduction of Paul as innovator, here is what I said:

So this weekend, as innovators, we will open one of Paul’s letters. It is the letter of 1 Corinthians. Written by Paul to a church he has begun. And in 1 Corinthians, Paul describes his innovation, in six images. The first innovation image is that of servant.

In 1 Corinthians 3:4 “What is Paul? What is Apollos? Servants.” Again in 1 Corinthians 4:1, “Think of us in this way, as servants.”

So innovation for Paul begins with service. Paul does this because of the God he follows.

So let me read a servant Scripture, from John 13:2-15. I will read it 3 times. Each time, I will pause a the same place. I will ask you to imagine that moment of service in the story.

First time, I invite you to imagine watching Jesus washing the feet of one person from your case study tonight.

The smell as shoes come off. Can you see feet and toes? Can you see Jesus kneeing? Can you see him taking the towel? Can you hear the sound of water and the wiping of the feet.

I wonder what Jesus is saying?
I wonder what the person is saying to Jesus?

Second time I read it, I invite you to imagine watching Jesus washing the feet of one person from your community.

Third time, I read it, I invite you to imagine watching Jesus is washing your feet.

Christ-based innovation begins with leader as servant.

bookcover For the entire series of meditations on Christ-based innovation, go here. For reviews of my book, Built for change: A practical theology of innovation and collaboration, go here.

Posted by steve at 01:17 PM

Tuesday, November 14, 2017

Christ-based innovation

A few weeks ago, I provided spiritual wisdom in an Educating for innovation weekend run by KCML. Seven teams from around New Zealand were brought together. They were offered a fabulous location and invited to work on taking ideas to opportunity for their local community context.

We worked with Dr Christine Woods from University of Auckland Business School, who was invited to walk us through the processes she used with small businesses and in Maori innovation. In planning the weekend, she was careful. “In working with Maori, I quickly realised I can’t just add on a bit of Maori to my existing work. I needed to begin with Maori values. So in this weekend, we can’t just add on a bit of Jesus. We need to begin with Christian values.”

I grinned. I had just written a book on faith-based innovation. In Built for change: A practical theology of innovation and collaboration I read Paul in light of Christ, using six images from 1 Corinthians 3 and 4. This includes an entire chapter on Jesus the innovator.

So here is how I introduced the weekend, a beginning located in Christ-based innovation:

We gather as whanua (family) of Ihu Karaiti (Jesus Christ). One of the more interesting innovators in the Christian tradition is Apostle Paul. Most (all) of Paul’s innovation begins when he, like us, goes to the edge.

So in Acts 16, Paul goes to the edge. He hears a man from Macedonia say “come on over.” Paul is a learner. Paul takes a risk. Paul forms a mission team with two others, Timothy and Silas.

And they go to a community in Macedonia called Philipi. In that community, he find some partners. He finds a business woman called Lydia. Together they form prayerful community in the borderlands outside the city

Then he moves to a community called Athens. He takes time in that community to learn the culture, to read their poets and study how cultures gather.

And in each place, in each community, Paul and his mission team, are gaining perspective, seeing more clearly, the Gospel in community.

And in each place, it is only once they get there, only once they begin, only once they listen, that they see light for a next direction.

And for one community, after Paul has left, he sends a letter. And in that letter, we get a glimpse of what it means for Paul to be an innovator.

And so this weekend, as innovators, we will open one of Paul’s letters. It is the letter of 1 Corinthians. It is written to a church that Paul has begun. And in that letter he describes his innovation. The first image is that of servant ….

Posted by steve at 03:00 PM

Sunday, November 12, 2017

the colour of spirituality in the craft of academic writing

Examen is a spiritual practice. It involves prayerful reflection on the events of the day in order to detect God’s presence. It tends to involve words, in the form of questions, that seek

In the last few years, I have found myself adapting the practise of examen. Instead of words, I use colour. I call this visual examen in which colour is used in seeking to detect God’s presence. This involves 4 colours
- yellow – where is surprise?
- blue – where is wonder?
- grey – what brings clarity?
- green – what brings growth?
To begin I use colour pencils and scribble the four colours on a blank page. I then reflect on a particular event, looking for surprise, wonder, clarity and growth. (For the story of how these questions developed and how they shape my regular work, see my book Built for change: A practical theology of innovation and collaboration).

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This week, for the first time, I found myself using visual examen. Not on an event or a day, but on a project, spread over months. I undertook a visual examen of my academic writing. On Monday, I heard I’d had an article accepted for publication. On Wednesday, I submitted another academic article to another journal.

Screen Shot 2017-11-08 at 11.19.29 PM

Two such significant events in the space of a few days got me thinking. Could the presence of the divine be detected in the craft of academic writing? Could a journal article, a project spread over months, be a spiritual exercise?

There was certainly the need for clarity/grey. This came in the careful choice of words. It also came in the need to choose keywords and hone a 150 word abstract out of an 8,000 word text. The seeking of clarity was also evident in the task of footnoting and creating a bibliography.

There was certainly growth/green. This came in the commitment to original research which is at the heart of every journal article. It came in the synthesis of the literature and the creation of an argument that would sustain results, discussion and conclusion. For both articles, on Monday and Wednesday, I ended the writing sensing that I had grown, in my understandings, through the requirement to turn vague thoughts into words, link them into sentences and finally turn out paragraphs on a page.

There was certainly surprise/yellow. This came in the curiousity that creates a research question and begins the process that will eventually result in an article. It comes through the way that research is at times a haphazard, unexpected, dropping down a rabbit hole, a la Alice in Wonderland, into a whole new world. It also comes in the structuring of the argument, the use of topic sentences to create a flow, the use of introduction, anecdote and example to create and maintain interest.

But what of wonder/blue? Pondering this colour took the most work. But in both articles, I eventually located wonder. For the Monday article, it was the grace of finding of insight in the indigenous culture of another. For the Wednesday article, it was the delight in weaving an Orthodox icon with the theological insights of Rowan Williams, The Dwelling of the Light: Praying with Icons of Christ.

I have, over the last few years, used visual examen to lead myself. The four colours have shaped my working leadership, allowing me to pursue a daily workplace spirituality. It was a rich exercise this week to use the same four colours to reflect on a project over time and a particular task, that of writing an academic article. The four colours breathed life into what is a demanding and extended process. It suggests that academic writing is so much more than an intellectual exercise. It is also a spiritual pursuit, in which my soul is invited to clarify and create, in the finding of wonder and surprise.

Posted by steve at 07:11 PM

Friday, November 10, 2017

Church in Mission: Theology in Changing Cultures

I’m back in the public ie accessible to anyone teaching space (as opposed to more in-house-KCML-intern-teaching-spaces) this summer.

Church in Mission Theology in Changing Cultures

From 22-26 January, 2018, Doug Gay of the University of Glasgow, and Steve Taylor of the Knox Centre for Ministry and Leadership will teach an intensive: Church in Mission: Theology in Changing Cultures. The course is jointly offered by the Department of Theology and Religion, University of Otago, and the Knox Centre for Ministry and Leadership.

The paper offers a theologically rigorous and culturally informed understanding of re-forming Christian communal identity. It will bring together perspectives of global theology, contemporary cultures and ecclesial study in a critical and constructive dialogue.

The course can be undertaken in two way:
• for credit through the Department of Theology and Religion at University Otago course costs.  For further details on this option contact Paul Trebilco, Department of Theology and Religion paul.trebilco@otago.ac.nz or 03 4798 798

• for audit student by contacting the Knox Centre for Ministry and Leadership. This will cost $500, with further Ministers Study Grant subsidies available for PCANZ ministers. For further details on this option : The Registrar, Knox Centre for Ministry and Leadership; registrar@knoxcentre.ac.nz; 03 473 0783

The course can be undertaken in two locations:
• In Dunedin, at the Knox Centre for Ministry and Leadership, with Doug and Steve face-to-face and a face-to-face tutor to provide interaction and contextual reflection

• In Auckland, with Doug and Steve streamed in via video and a face-to-face tutor to provide interaction and contextual reflection

Posted by steve at 02:55 PM

Thursday, November 09, 2017

Blader runner 2049: a theological film review

Monthly I write a film review for Touchstone (the New Zealand Methodist magazine). Stretching back to 2005, some 120 plus films later, here is the review for November 2017.

Blade runner 2049
A film review by Rev Dr Steve Taylor

4 symbols make a man: A, T, G & C.
I am only two: 1 and 0.

It is a brave person who seeks to reboot a cult classic. Blade Runner directed by Ridley Scott, was released in 1982. It created an entirely believable future, set in 2019, in which humans create replicants to do the dirty work made necessary on a dying planet. When four replicants escape, a complex set of moral questions are raised regarding how to tell human from machine.

Blade Runner became a cult classic, considered by critics as one of the best science fiction movies of all time. They point to the birth of cyber punk as a new genre, in which present concerns are placed in a technologically advanced and dystopian future. They point to the visual sophistication of a future world on earth, the clever use of light and dark by cinematographer Jordan Cronenweth and the music score by Vangeles (since been sampled more than any other film score of the 20th century).

Adding to Blade Runner’s intrigue was a Directors Cut, released ten years after the original in 1992. It removed explanatory voice-overs and added a dream sequence. The result was a further set of questions regarding human identity and the place of memory and myth in a digital world.

Blade Runner was set in 2019. What was a distant date in 1982 is rapidly becoming a present reality. Hence director Denis Villeneuve attempts in Blade Runner 2049 to throw the future another thirty years forward. Acclaimed for the science fiction of Arrival (Praised in Touchstone December 2016), it is a brave person who seeks to reboot a cult classic.

Blade Runner 2049 makes fine work of meeting a set of impossible expectations. It is a standalone movie, visually stunning, musically complex and intellectually stimulating. It makes numerous references to the original, including the return of key characters like Harrison Ford (Deckard), Sean Young (Rachael) and Edward Olmos (Gaff). Yet at 164 minutes, 43 minutes longer than the original, Blade Runner 2049 deserves a director’s cut, starting with the multiple repeated lingering shots of an expressionless Ryan Gosling.

More specifically, Blade Runner needs a female director’s cut. Both movies present a future world created for and by a male gaze. The original involves Deckard engaging in sexual assault, physically forcing himself on an ambivalent Rachael. Blade Runner 2049 offers extensive female nudity, most evident in the advertising hologram Joi (Ana de Armas).

Dystopia invites us to explore the anxieties of our present world. In a month in which the hash tag #metoo has called attention to harassment, we urgently need to explore a future equally shaped by female concerns for the human body and what makes human identity.

Religious themes are present, albeit opaquely, in both movies. The original provides visual references that do theological work, including the presence of stigmata and the release of a white dove. In 2049, religion is verbal, through a range of obscure First Testament-esque quotes. More important than religion are the theological questions regarding the humanity identity, irrespective of whether the future is 2019 or 2049.

Posted by steve at 08:55 PM