Wednesday, March 29, 2017
“Sexual violence in the line of David: The possibilities and limits of recapitulation” abstract acceptance
I was pleased to hear last week of acceptance of a paper proposal for ANZATS (Australia New Zealand Association Theological Schools) 2017 Adelaide conference. This paper is a joint paper, with David Tombs, public theologian at University of Otago. David did a seminar presentation last year and afterward we got chatting about some more systematic theological implications of his work. I had just returned from doing some work with some indigenous students, which had me thinking about the place of genealogy.
I had also been doing some reading on an early theologian, Irenaues. After some email conversation, the following abstract emerged:
Sexual violence in the line of David: The possibilities and limits of recapitulation
ANZATS 2017Much sexual violence occurs in contexts of kinship, including tragically the family of God. This paper tests notions of recapitulation when lines of kin are stained by sexual violence. Tombs has previously argued that Jesus is a victim of sexual abuse. How is this good news for victims in history?
The genealogy of Matthew 1 connects Jesus with the royal line of David. It names women either sexually mistreated or vulnerable to sexual violence. Tamar is dishonoured by male sexual practices, resorting to prostitution. Bathsheba is sexually preyed upon by a powerful ruler. Rahab as a prostitute is likely to have experienced sexual mistreatment. Ruth’s vulnerability is evident in the encounter with Boaz. A further victim is anonymously present, given David is Tamar’s father, raped by Amnon. The Matthean genealogy thus locates Jesus as a descendant: of men who violate and of women violated. At stake is the depths to which redemption is possible.
Irenaeus offers an essential link between theology and anthropology. For Behr, The Way to Nicaea
(2001), these can be summarised as continual presence, making visible and full maturation. (See also Behr, Asceticism and Anthropology in Irenaeus and Clement
, (2000)). These ground redemption in humanity experience. Jesus makes sexual violence visible when framed as from the Davidic line. In full maturity, Jesus acts justly toward victims of sexual violence. Gospel episodes of compassion, vulnerability and solidarity become a recapitulation, a contrast to actions of the males in the line of David.
What emerges are starting points for ways to respond to sexual violence, including solidarity, visibility, acting humanly and tending bodies broken.
David Tombs and Steve Taylor
University of Otago and Knox Centre for Ministry and Leadership: Flinders University
(2001), these can be summarised as continual presence, making visible and full maturation. (See also Behr, 
, (2000)). These ground redemption in humanity experience. Jesus makes sexual violence visible when framed as from the Davidic line. In full maturity, Jesus acts justly toward victims of sexual violence. Gospel episodes of compassion, vulnerability and solidarity become a recapitulation, a contrast to actions of the males in the line of David.The acceptance of this paper Sexual violence in the line of David: The possibilities and limits of recapitulation will mean I’m making two contributions to ANZATS 2017. I have already had a poster accepted on Structuring Flipped learning: The use of Blooms taxonomy in the classroom experience for the stream of stream on Learning and Teaching Theology.
If I’m going to cross the ditch, I want to maximise the time, hence the submission of two proposals!
Tuesday, March 28, 2017
Doing reflexivity: accounting for emotion and attachment in social research
Jon Dean, Doing Reflexivity: An Introduction
Chapter one – Introduction
“Social research requires us to account for our humanness” begins Jon Dean, in his book, Doing Reflexivity: An Introduction
Ironically, this common sense approach is relatively recent. There is a long established hierarchy of knowledge that places pure maths at the top and anthropology and sociology at the bottom. It needs to be inverted. It is far harder to study people in all their inconsistencies, complexity and variability.
Jon Dean examines the increasing number of fields that are taking the attachments of social research seriously: journalism, politics, economics, health, welfare and social work. (And for me, the theological disciplines of ecclesiology, practical theology and missiology – all of which take critical examination of the lived practices of the church in the world as including the study of humans seriously.) Doing Reflexivity: An Introduction
Chapter two – Pierre Bourdieu and the development of theory
Friday, March 24, 2017
Resistance and Innovation: Native Christianities in the Pacific conference
I spent today at the University of Auckland, participating in the Resistance and Innovation: Native Christianities in the Pacific conference. There were about 35 folk in attendance and I was one of 18 presenters. There were papers on Samoan born diaspora church, Maori Christologies, Chinese indigenous churches, along with numerous papers exploring the relationship between Maori and the Latter Day Saints. So it’s been an excellent workout on the complexity of interaction between religion and culture, especially indigenous Pacific cultures.
I went for a number of reasons. First, it was part of my return to New Zealand, which must include listening again among Christianity and New Zealand. So this conference provided a chance to connect with contemporary research and networks. Second, it was a chance to use work twice, taking a paper I had presented in Korea in 2016 and offering it again. Third, it was a chance to be in a University context, with is always important benchmarking for independent higher education providers. How does our research sit alongside what are our University peers are thinking is important?
My paper went well. From the organisor:
Steve, thank you for a most fascinating presentation on ideas of missiology and hapkas in Papua New Guinea … your discussion of moving between different worlds was very thought-provoking.
The questions after the presentation were helpfully clarifying, mainly in reminding me of the specific limits of what I am doing: reading literature, specifically one book. Here are the questions
Q: Your paper focused on the identity of Jesus. What about the death of Jesus?
A: I was wanting to be faithful to the themes of the book.
Q; You explored the complex relationship between fact and fiction in the work of author, Drusilla Modjeska. Can you apply any of that learning to the Scripture?
A: I’ll need to think about that more. The approach I used in terms of Scripture was to focus on how Israel understood the Canaanites, as an indigenous faith. I am pleased with the creative space that approach opens up, the way it makes sense of the book of Genesis and the Rahab narrative.
Q; Does your argument emerge only from the text of The Mountain? Should it not also emerge from the local context of indigenous people?
A: I am using a literary text. Methodologically, I am using Paul Riceour’s notion of each text having a surplus of meaning, in which the reader might see things beyond the scope of the author’s intention. My approach seeks to move beyond an either/or: universal faith that generalises or local faith that particularising. Every local context lives in more fluid relationships with other worlds and I am seeking to explore those textures in my paper.
Q: I’ll have to read this book, The Mountain
A: Yes.
It was a privilege to have anothers engage with me around some of my current research. Here’s the conclusion to my paper:
I have examined The Mountain
and outlined ancestor agency, gift child and the richness of “hapkas” as a “native” Christology. I have noted recent Biblical scholarship regarding the Genesis narratives in the Old Testament and placed the Christological title “(‘good’ man true”) in critical dialogue with the “big man” and “great man”. My argument is that post-colonial theology must pay attention to native Christianity, including cultural hybridity and indigenous innovation. Or in the words of The Mountain
Wednesday, March 22, 2017
Where does mission come from? The genealogy of Jesus in Matthew 1 as deep mission
-> Journal article submission today:
Where does mission come from? The genealogy of Jesus in Matthew 1 as deep mission
Abstract
We inhabit a geographic region in which for many cultures, genealogy is essential to knowledge. Given that Matthew begins the story of Jesus with genealogy, what are the implications for mission?
Three missiology texts are examined – The Biblical Foundations for Mission
The implications of genealogy for missiology are tested, through teaching mission in one indigenous context. This clarifies the vitality of Matthew’s genealogy 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.
Monday, March 20, 2017
Unassuming, penetrating, pragmatic and humble: Built for change review
Here is the 9th review of my book, Built for Change. This one comes from the United States. Since the book was written with a focus on stories of change from New Zealand and Australia, to have such a positive review from a third country is wonderful.
For lay and clergy leaders looking to rediscover relevancy for the North American church, practical hope comes from down under.
Unassuming, penetrating, pragmatic and humble, Steve Taylor has given us a place to start in “doing church differently,” not for the sake of being different, but for the sake of meaning, for ourselves and others. Accessible, fresh and above all honest, Taylor has expressed in appropriate balance the realities of change, innovation, collaboration and learning so necessary to make sense in this world, a sense-making enabled by biblical wisdom woven with insights from his own direct experience.
There is wisdom here–understanding, not “overspending”–not only for congregational and individual renewal, but for an even broader audience too often seduced by the noise of leadership theory. This is pure signal amidst all the noise. This little book holds a voice you can trust if you are trying to make sense of change, especially if you are wise enough to try to make sense in collaboration with others. Thank you Dr. Taylor for sharing your experience, taking the time and care to reflect upon it, and offering it up to us all.
“Built for Change” by Rev Dr Steve Taylor is available in Australia through MediaCom Education Inc. or New Zealand through Angelwingsresources@gmail.com. It is also available on Amazon Built for change: A practical theology of innovation and collaboration
Review 1 here. Review 2 here. Review 3 here. Review 4 is here. Review 5 is here. Review 6 is here. Review 7 by Darren Cronshaw is here. Review 8 by Uniting Church Moderator, Sue Ellis, is here.
Saturday, March 18, 2017
Seeing Silence as Cinema
I presented a paper at the Seeing Silence: Interdisciplinary perspectives symposium today. My paper was titled: Seeing Silence as Cinema. In August 2016, in Korea, I had presented a paper on Silence at the International Association for Mission Studies. At that time, Silence the film had not been released, so my paper in Korea was somewhat limited, drawing mainly on Silence
With Silence released in New Zealand in February, my paper today was a deeper engagement with the movie as cinema. My argument was that movies are a visual discipline, so we need to “see” Silence. I used a number of scenes from the movie, including the capture scene, to argue that movies allow us to pray with our eyes wide open. This was based on the quote from Martin Scorcese – “I made it as a prayer, an act of worship. I wanted to be a priest. My whole life has been movies and religion. That’s it. Nothing else” (A Matrix of Meanings: finding God in pop culture
Another key resource was Lloyd Baugh, Imaging the Divine: Jesus and Christ-Figures in Film
My paper was one of six papers at the symposium.
Friday, 17 March, 7.45 – 8.45 pm
Linda Zampol – The Early Modern Jesuit Enterprise in Japan
John England – A Deeper Faithfulness than MartyrdomSaturday, 18 March, 9.30-10.30 am
Roy Starrs – The meeting of Buddhism and Christianity in Silence
Lynne Taylor – Our Being becomes us: practising Ignatian Spirituality and becoming ChristianSaturday, 18 March, 11.00-12.00 pm
Richard Goodwin – Silence and Presence: The sacramental style in film
Steve Taylor – Seeing Silence as Cinema
The six papers, accepted after peer review, fell elegantly in three pairs – historical, religious and cinematic – and ensured a very rich conversation. We also gained permission from Fuller Studio to show a interview with Silence director, Martin Scorsese, which added a further rich layer. The audience was a mix of lay and academic, which definitely enhanced the conversation.
The event was part of the Christianity and Cultures in Asia series, a joint venture sponsored by Knox Centre for Ministry and Leadership, the Otago University Department of Theology and Religion, and Presbyterian Research Centre. Each partner brings distinct resources and ensured a thoroughly worthwhile conversation about how to live faith faithfully.
Tuesday, March 14, 2017
Hidden Figures: a social justice 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 March 2017.
Hidden Figures
A film review by Rev Dr Steve Taylor
“Hidden Figures” offers important insights in how to fight for justice. The time is the 1960’s, the place is the South of the United States, the backdrop is the Cold War. “Hidden Figures” weaves together four stories, of three African-American women who help NASA in one race to space.
After a slow start, the movie hits the rocket burners, deserving Oscar nomination for Best Picture. With the race to space essential to US national identity, it is the mathematical brilliance of Katherine Johnson (played by Octavia Spencer) that will calculate the orbit of spacecraft Friendship 7. She will also re-confirm the mathematical figures for re-entry and touchdown that enable John Glenn (played by Glen Powell) to become the first American to orbit the earth. Such is the hidden skill that powered the American space race.
In the celebration of hidden talents, “Hidden Figures” also showcases the multiple ways by which oppressed minorities can stand for justice.
First, there is the public anger of Katherine Johnson. Publicly, powerfully, in front of her all white work colleagues, she names the reality of her lived workplace experience. She is direct, describing her mile long walk to a segregated bathroom. She is honest, exposing what is being hidden by the separate coffee machines. Katherine Johnson reminds us there are times for public anger.
Second, there are the skilful words of Mary Jackson (Janelle Monae). To train as an engineer, she needs changes in state law. She acts in ways polite and pragmatic, seeking a respectful leave of the court to remind the judge of his place in history. “Your honor, out of all the cases you gonna hear today, which one is gonna matter hundred years from now? Which one is gonna make you the first?” Mary Jackson reminds us there are times for skilful manouvering through individual and persuasive legal argument.
Third, there is the shrewd foresight of Dorothy Vaughan (Octavia Spencer). Aware of changing technology, she acquires from the library a book on how to programme the newly computer. Next she works with her colleagues, helping them upskill. Finally, she announces she will not offer her newly learnt and suddenly essential computer skills unless all her colleagues are employed with her. Dorothy Vaughan reminds us there are times for solidary, when sacrificial leaders act with shrewd foresight and then stand with and among those they lead.
Each of these women face injustice. Each find different ways to respond. Together they are a reminder of the diverse options available in the fight for justice.
Director Theodore Melfi skillfully weaves together these four stories of three women and one astronaut in the same workplace. Opening and closing scenes are essential. In the beginning, the three women are together, needing to overcome the obstacle of a broken-down car on the way to work at NASA.
In the end, the three women are apart. From different places they watch a single event, the return of John Glen to earth. The women have grown. Each one has have found unique ways to connect their inner courage with external action. Such is the power of “Hidden Figures.”
Monday, March 13, 2017
Seeing Silence: Interdisciplinary perspectives programme
Seeing Silence: Interdisciplinary perspectives symposium has come together beautifully. Silence: A Novel
Friday, 17 March, 7.45 – 8.45 pm
Linda Zampol – The Early Modern Jesuit Enterprise in Japan
John England – A Deeper Faithfulness than Martyrdom
Saturday, 18 March, 9.30-10.30 am
Roy Starrs – The meeting of Buddhism and Christianity in Silence
Lynne Taylor – Our Being becomes us: practising Ignatian Spirituality and becoming Christian
Saturday, 18 March, 11.00-12.00 pm
Richard Goodwin – Silence and Presence: The sacramental style in film
Steve Taylor – Seeing Silence as Cinema
There will also be a panel discussion and a video interview with the director, Martin Scorsese.
The event is part of the Christianity and Cultures in Asia series, a joint venture sponsored by Knox Centre for Ministry and Leadership, the Otago University Department of Theology and Religion, and Presbyterian Research Centre. Registrations ($20) to murray dot rae @ otago dot ac dot nz.
Friday 7:30 pm, March 17, until 1 pm, Saturday, March 18, 2017.
Venue: Otago University
Tuesday, March 07, 2017
Converting empire: theologies of church and state in the encounter between British and Maori
News today that my paper proposal for Australian Association of Mission Studies (AAMS) 2017 gathering, in Melbourne, July 2-5, 2017 was accepted. The paper was sparked by my reading over the holidays of The Great War for New Zealand: Waikato 1800-2000
The AAMS theme, Re-imagining home, seemed an ideal occasion to share my thinking in an academic context, using the tools of post-colonial analysis, in which the focus is on the creative adaptations and innovative practices of resistance used by indigenous people as they respond to invasion. It is also relevant given our current political context. Amid anxiety about how to respond to global imperialism, what can be learnt from the witness of indigenous people in history?
Converting empire: theologies of church and state in the encounter between British and Maori
Following Jesus in someone else’s country is inevitably complexified by cross-cultural transmission. This was certainly true of indigenous peoples navigating the effects of colonisation. This paper examines how political categories introduced by British expansion in Aotearoa New Zealand were appropriated by Maori resisting the advance of Empire.
In 1861, faced with increased conflict and the settler lust for land, Waikato Maori were presented with an ultimatum: retain your land only if you are strong enough to keep it. In response, Maori leader Wiremu Tamihana used Ephesians 2:13 to offer a theology of church and state which defended Maori political initiatives, reconceived international relationships and reimagined home.
A missiological reading of Tamihana’s theology yields important insights.
First, a creative public theology. Christians often turn to the kings of Israel, the two-sided coin in Matthew 22:15-22 or Romans 13:1-7 to conceive the relationship between church and state. Tamihana’s use of Ephesians preserves difference, seeks justice and offers a different understanding of religion and politics.
Second, the reversal of home. In Ephesians, those who are “once far off” are the Gentiles, whom God acts to redeem. Tamihana interprets those who are “once far off” as the English, brought “nigh” by the blood of Christ. Maori are understood as Israel: a creative reinterpretation.
Third, the power of Scripture translated. By 1835, Ephesians had been translated into Te Reo. Translation allowed Maori to read Scripture for themselves. As a result, Tamihana – in 1861 – used the Scriptures the colonisers brought to challenge colonising behaviour. Such is the power available when people are able to read Scripture in their own language.
Hence, from this example we see that central to mission studies is neither missionary nor method, but the creative work done by indigenous cultures in converting the message and resisting the power of empire.
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