Monday, March 03, 2014
Ecclesial practices proposals for American Academy of Religion
I was very excited to hear last week that American Academy of Religion, one of the largest academic conferences in the world, had added a new subject area – Ecclesial Practices.
While this is exactly in my area of current research, the deadline for papers was today, Monday 3 March. So I’ve been working most evenings, trying to knock something together. Each person is allowed to submit two papers for consideration. This involves a 150 word abstract, plus a 1000 word proposal, which if accepted need to be further developed for presentation (at the annual conference in San Diego in November). It’s a fair bit of work!
But I’ve been searching through my hard drive, and been pleasantly surprised to discover some bits and pieces of writing from a number of sources that can be massaged into something I think is cohesive.
For those interested:
Proposal for Ecclesial Practices and Practical Theology: Lost in translation: the priority of anecdotes in discerning embodied doctrine
This article explores one analytical method by which practical theology might attend to both the descriptive and the theological.
It applies the work of Van Manen (Researching Lived Experience), and his methodological categories of knots in the webs of experience and anecdotes, to an ethnographic study of an emerging church ten years on. The anecdotes present in the data will be catalogued and then a selection probed for evidence of their doctrinal content. This will demonstrate, both by presence and in function, that anecdotes as short stories connected to real life are a repeated source by which this community chooses to express their wisdom.
It will thus be argued that anecdotes uncovered in the descriptive mode that characterizes social sciences are equally a rich lode through which to uncover doctrine as it is embodied in ecclesial practices.
Proposal for Ecclesial Practices – An ecclesiology of natality: an emerging church ten years on
This paper takes a longitudinal look at an emerging church, drawing on empirical research conducted in 2000 and again in 2010.
It will be argued that natality has emerged as a distinct ecclesial practice. Grace Jantzen argued for the importance of natality in theology, as a way to reference a symbolic in which lies the potential for new beginnings. She suggested it is characterized by embodiment, relationality, hopefulness and engenderment.
It will be argued that natality is more evident in the life of this emerging church in 2010 as demonstrated in demographic changes, gender differences and a shift of community creativity, from artistic reflections on Stations of the Cross to Advent in Art.
This allows an ecclesiological turn. An Advent narrative in the Lectionary cycle and the ecclesiology of Rowan Williams (Ponder These Things: Praying with Icons of the Virgin) seem to affirm ecclesial practices that offer embodiment, relationality, hopefulness and engenderment.
Tuesday, January 28, 2014
After rain: art and a spirituality of encounter
Over the long weekend, hoping to escape work, I picked up William Trevor, After Rain: Stories. Trevor has been called the finest living writer of short stories. He writes with a goal – to “illuminate aspects of the human condition.” I might have read After Rain: Stories wanting to escape work, but spirituality is etched through many of the stories.
The most fascinating is titled After Rain. A young woman, nursing a heart broken by a love affair returns to a childhood holiday spot. With rain falling, she shelters in a church and is captivated by an artist’s rendering of The Annunciation.
She has not been in this church before, neither during her present visit nor in the past. Her parents didn’t bother much with churches.
Harriet becomes absorbed by the painting, by the colours, by the details she hasn’t noticed at first glance. It leads to change.
The rain has stopped when Harriet leaves the church, the air is fresher. Too slick and glib, to use her love affairs to restore her faith in love: that thought is there mysteriously. She has cheated in her love affairs: that comes from nowhere too. Harriet stands a moment longer, alone on the steps of the church, bewildered by this personal revelation, aware instinctively of its truth.
So, an uncertainty toward faith, but a move toward experience, toward truth, toward a changed experience in her world. It’s a turning point in the narrative, from which flows a healing, a restoration, a willingness to face life anew.
And a final sentence, in which the encounter with Annunciation is recalled: “the angel comes mysteriously also.” I took After Rain: Stories to escape from work. I found a faith, formed through art, expressed through words, appreciated in mystery.
Tuesday, December 10, 2013
the advent donkey waits
Outside a disused church building,
In the noon day heat,
In outback Australia,
the donkey waits.
Nearby, Joseph sips a coldie
yarning with the innkeeper,
Channel 9 blarring,
another slow cricket crucifixion.
Across the street, Mary serves at the local cafe
collecting sandwich scripts
clearing the crumbs
left over, from passing tourists
with tales of shiny stars
arising from the Eastern States
slowly emerge from the hovering haze
A languid fly
drooping with heat
to wait, another outback Advent
Wednesday, December 04, 2013
in the guise of a small child: an Advent spirituality
I’ve been offered a new way of engaging Christ – one that seems strangely relevant in this Advent Season. In the 12th century, an English mystic, Christina of Markyate, wrote of her experience of the divine:
an unheard-of-grace. For in the guise of a small child [Jesus] came to the arms of his sorely tried spouse and remained with her a whole day, not only being felt but also seen.
The experience can be found in The Life of Christina of Markyate (Oxford World’s Classics). It is fascinating, for God in Christ is encountered not as a baby (at Christmas), nor as an adult (in the gospels), but as a small child.
The experience was a turning point for Christina. There is more evidence of compassion, more active care for friends, more concern for the church, more peace in prayer. There is a new joy evident, a greater depth of celebration of Christmas. (According to Grace Jantzen, “The womb and the tomb,” in Wounds that Heal – Theology, Imagination and Health, edited by Jonathan Baxter, SPCK, 2007, 176)
It opened up some new imaginative space in prayer for me. What might I experience if Christ came to me, today, as a small child. What “Christology” might I encounter? I identified four things – simplicity, mindfulness, play, surrender. I realise that these are a form of reader response – that I am most likely bringing my (idealised) experiences of small children – to the encounter. But it offered a new sense for me of engaging with God. It made fresh sense of the Incarnation, that God as fully human can relate to all of life. It made me realise again the gift that is all-age, inter-generational worship, that I can encounter God in the actions, questions and questions of a child.
I also reflected on what might be the opposites of simplicity, mindfulness, play, surrender. I identified complexity, history, rationalism, suspicion. I was reminded of the sour and corrosive power of these behaviours – often the domain of adults, and perhaps adults who are academics. These became for me moments of confession, as I reflected on my last 24 hours, the email I send and receive, the conversations I have.
“In the guise of a small child”, is proving a generative Advent spirituality.
Monday, December 24, 2012
is Christmas more for women?
To resource my journey toward Christmas this year, I’ve been using the Advent in Art resource, provided by Mark Pierson. It is a gift to World Vision staff in Australia and New Zealand and includes Scripture, some questions to encourage prayerful reflection and some art. I’ve been using the 2011 series, which were chosen by Clare Renkin, who lectures in art history and spirituality at Yarra Theological Union, the four art images were
- Federico Barocci, The Annunciation
- The Visitation by Rogier van der Weyden
- The Nativity by Correggio
- Flight into Egypt by Fra Angelico
What has repeatedly struck me is the place of men and women in the art. The women at the centre. Mary visited by an angel, Mary embraced by Elizabeth, Mary loving staring at a new born Jesus, Mary tenderly holding Jesus on a donkey.
Men are reduced to bystanders. John plays with his dog in the background in The Visitation. Joseph stands the darkness at the birth and walks behind the donkey on the way to Egypt.
Men at Christmas. “I’ll take the dog for a walk.” “Oh, I can carry that.” It might be simply the randomness of these four paintings. It might say something about my social location – with my sister-in-law visiting I’m the sole male in a family of 5. (Not complaining, but not getting a lot of laughter in response to my fart jokes!) It might be the gender stereotypes of the era, in which men are absent at birth.
Of course there are the wise people, who are normally depicted as men, along with the shepherds.
So perhaps it’s simply about Joseph. At Christmas is it right to reduce him to the bystander? Is he a bit embarrassed about the hospitality of his relatives – No room at the inn? Does the art overlook what seems to me to be courageous act of the journey to Egypt – taking your family to a foreign culture, removed from relational support structures, needing to find work and accommodation?
Or is that Christmas is more for women? Which, given the patriarchal history of Christianity (and Western culture) might be some sort of gift.
Thursday, December 20, 2012
the nativity as a theology for the differently abled: film review of Intouchables
The Intouchables – A film review by Rev Dr Steve Taylor
“That’s what I want. No pity” Philippe from his wheel chair
It is Christmas. In the next weeks many of us will find ourselves contemplating an image of the Nativity, the crib surrounded by adoring angels, bewildered shepherds and a prayerful Mary.
(from Metropolitan Museum , usage based on their fair use policy and from www.metmuseum.org.)
The Adoration of the Christ Child by Jan Joest (1515) is one such depiction. While not sited on contemporary Christmas cards, it has caught the eye of scientists, who have identified one angel and one shepherd as displaying the typical features of Down syndrome.
It raises an important theological question. When the Word became flesh, one with all humanity, how might this be good news for the differently abled? What does disability mean to a Christian understanding of being human?
French movie “The Intouchables,” written and directed by Olivier Nakache and Eric Toledano, provides a delightfully comic, yet theologically thoughtful response.
Philippe (Francois Cluzet) is a tetraplegic, sentenced to life in a wheel chair as a result of a hang glider accident. Needing care, he hires Driss (Omar Sy), a Senegalese migrant, from a long list of applicants. They share little in common, separated by age, ethnicity, upbringing and social context.
Yet together this unlikely pairing help each become more fully human. Their journey is a delight. Those around me in the packed cinema found a shared laughter, an enjoyment with, never at, the differently abled.
The film was voted the cultural event of 2011 in France, enjoying number one at the box office for ten consecutive weeks, becoming the highest-grossing movie in a language other than English. It is easy to see why. The dialogue is deft. The acting is superb.
Some critics suggest easy stereotypes in the contrast between rich white man and poor black man. Yet “The Intouchables” uncovers the brokenness in both their worlds. For one, the relational sterility of wealth, for the other, the drug addicted violence of high-rise migrant housing.
Both Philippe and Driss must eventually find healing for disabilities not just physical, but relational.
Suggesting easy stereotypes also overlooks reality. “The Intouchables” is based on truth, the relationship of Philippe Pozzo di Borgo and Algerian Abdel Sellou, spread over ten years. Their story is told in A Second Wind and they remain friends. Together their relationship offers a depth of insight into the task of being human.
“Pity is the last thing you need. Pity is hopeless. Pity is what someone gives you because he is afraid to take care of you. I didn’t need that. But compassion I don’t need also. It comes from Latin and means ‘suffering with’. I don’t want you to be suffering with me. I need consolation, which in Latin means keeping me as a whole person, respecting me as I am.” (Philippe in Daily Telegraph, 5/9/2012)
Christians can get good at pity. At Christmas we can face many calls for compassion. Might it be that Christ, surrounded by disabled angels and shepherds, calls us to neither pity nor compassion? Rather he invites consolation, the God who in Christ so loved the intouchables, all “the least of these.”
Rev Dr Steve Taylor is Principal, Uniting College for Leadership and Theology, Adelaide. He writes widely in areas of theology and popular culture, including regularly at www.emergentkiwi.org.nz.
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Wednesday, December 05, 2012
the advent of fresh expressions – the wilderness (part 2)
This Advent, O Lord, soften the hearts of parents toward the next generation
Part 1- the advent of fresh expressions – the bare barrenness of tradition
The Gospel of Luke begins with barrenness and soon shifts to wilderness. John the Baptist, camel haired and with locust wings in mouth, will emerge from the desert. The theme will continue with Jesus, who in preparation for ministry, will walk into the wilderness. In doing so, there are echoes with Israel, who found God in the desert, who were birthed as a community, their identity and practices shaped by wilderness. It will resonate with the words of the prophet Isaiah, who dreamed of rough places smooth.
So what is the place of wilderness in advent? What resources will sustain the encountering of God in the rough and tough? What does desert do to the demands for vitality and the dreams for health and growth?
May we be find fresh treasure in wilderness
Shade in the deep valley
Clarity from the rocky outcrop
Monday, December 03, 2012
the advent of fresh expressions – the bare barrenness of tradition (part 1)
The Gospel of Luke begins with barrenness. An older couple. Faithful yet childless. It is like so much of the Church in the West today, older, faithful. Yet so often barren, with no living memory of church birth, no experience of participating in the life flow that is new communities.
The result is a wondering about one’s future, a quiet misgiving about the family line, the next generation of young people.
It is in this barrenness we glimpse the Spirit’s work. A promise of a fresh expression.
Luke 1:15-17 “He’ll drink neither wine nor beer. He’ll be filled with the Holy Spirit from the moment he leaves his mother’s womb. He will turn many sons and daughters of Israel back to their God. He will herald God’s arrival in the style and strength of Elijah, soften the hearts of parents to children.”
Interesting that last phrase. The hearts of parents need softening. So often this is the way with fresh expressions. Parents simply don’t understand. Congregations need convincing. Of course the present will shape our future. Church is reduced to historic ways, discipleship to a rigid patterning.
Hearts being softened, of course, is essential to the advent of this fresh expression. In the following verses, the child is born. Elizabeth wants to name him John. But tradition speaks. Luke 1:61-62 “But,” they said, “no one in your family is named that.”
With this fresh expressions, times they are a changing.
This Advent, O Lord, soften the hearts of parents toward the next generation
Saturday, December 01, 2012
the potential and place of corporate discernment
Something anew was born yesterday. The timing seemed almost inspired, given this is Advent.
At Uniting College, one of the mechanisms by which candidates participate in their growth as ministry people is Formation Panels.
A person applies for selection as a Minister of the Word or Deacon. If accepted, they are placed in a formation panel. A Formation Panel consists of 3-5 experienced ministry practioners and an Academic Adviser from College. They meet three times a year. This group listen to a new candidate. Together they design a process that mixes formal study, formation and ministry skills and length of process. A candidate and the panel journey together, usually for six years, through the more intense training phase (2) and for the first (phase 3) three years in ministry. Listening, sifting, naming, checking.
Yesterday, was Formation Panel day and all over College among the 40 plus people in phase 2 and 3, all sorts of conversations were happening. Direction for next year was being clarified. Progress in the deep work that is individual growth was being monitored and discerned. Frank conversations about suitability for ministry were being had. Wisdom about how a new minister in placement might handle a difficult situation were being gleaned.
And in one life, a change of direction was being born. Something a candidate had written in preparation, was being linked with some knowledge of their life skills. A question was asked.
And a light bulb went off. The person visibly lifted. A whole new door in ministry was becoming clear.
And so the panel went back to work. A new course plan will need designing – a different mix of formal study, formation and ministry skills. Because of corporate discernment. The willingness to listen long enough and hard enough, to wait (this Advent), for the work of Spirit anew.
Monday, May 07, 2012
faith of girls: more than a guy thing part 3
What do Lo-ruhamah in Hosea 1, Namaan’s wife’s slave girl in 2 Kings 5, the slave girl in Philippi in Acts 16, Jarius daughter in the Gospels, have in common?
First, they are pre-pubescent girls. Second, they are agents of new theology. God is made more real, more understandable, more present, through these girls. This is so consistent with Jesus, who takes children in his arms and reminds us that keys to God’s Kingdom are found in them.
My reading in gender and faith development continues. I didn’t expect this when I began my sabbatical. But I’ve learnt there are times to chase the unexpected, to follow the rabbit holes of research. My intuition says there is something important about the emerging church and gender, so I am reading.
It is superb.
Phillips notes how gender blind is the church, and that most theologies of childhood have been written by men. She interviews 17 young girls, seeking to understand their faith development. “In asking the girls the question: ‘Who is God for you?’ I was not asking them to engage in abstract theory or systematic theology, but to narrate or to reflect on how and where in their own experience they had encountered God.” (105)
Anne argues for a “wombing” theology as an approach to faith development. It protects and so the need for a “home space.” It enables play, in which the one being birthed is free, away from adult control, to work at their identity. It connects. Regarding church, “membership of a cohort was not enough for the girls to feel a sense of belonging. Intergenerational sharing was named as a significant feature in their attachment to the environment … Girls [interviewed] regularly spoke of the impact on their faith of older people … Most participation was initiated by adults.” (160)
The Faith of Girls is practical theology at it’s best. It shows how by starting with human experience, in this case the faith development of young girls, we find fresh insights, new imaginations emerging from the Christian tradition and the Biblical text. (To the above list of Biblical characters offered by Phillips, I’d also add Mary. Plus the unnamed children of those effected by Jesus healing ministry, for example, if the leper in Mark 1 had a daughter, or the Syro-Phronecian woman had a daughter.)
Phillips is a Baptist minister, and Co-Principal of Northern Baptist College and the book emerges from her PHD research. The Faith of Girls is currently only available in hardback, which makes it pricey. But still worth it. There is a sermon series on young girls as Biblical characters, there is rich material to discuss with those in your church responsible for faith development, there are insights for fathers and mothers, grandparents, other family into how they raise children.
Saturday, April 28, 2012
Jesus deck lectionary: spirituality of “wise men” as theology of family
I am using the Jesus Deck as my current lectionary. Every day I deal myself a card. Before Easter, it was Mark, as I ran through the drama that is Holy week. After Easter, Christians celebrate resurrection. A season of surprise. So the whole deck gets shuffled and dealt randomly. After Pentecost, I will use colour. I will keep dealing cards until I find some green. Growth. The colour attributed to the Spirit in Rublevs Icon. That will become my lectionary.
Today the Jesus deck dealt me Matthew 2. The text on the top reads “We have seen his star.” The text running along the bottom reads “Astrologers.” It’s a reference to the magi of Matthew 2:1-12.
It is interesting to engage this story outside Christmas. Although of course, given travel time, the story would have started months before.
Perhaps on a day in April.
A day like today.
Looking at this Jesus deck card, I am struck by how God uses hobbies – took the everyday passions of these “magi” and crafted through that a way to seek and search. So often spirituality is removed from the ordinary, and yet here is God inviting our hobbies and vocations, our passions and interests into a pursuit of divine. (Hence my Dictionary of Everyday Spirituality series).
Thinking of ordinary, I began to wonder if these magi had families. If so, what the star would have meant for their spiritual search.
You see, family is the perennial problem faced by all travellers. To take the kids and grandparents. Or to leave them behind.
The horns of a dilemna. To go alone. Or to drag in the innocent with you on an unknown search?
Either way, stay or come, relationships are being torn, domestic life reshaped. It’s a tough gig, seeing a star.
Which took me back to the Biblical text surrounding this particular Jesus deck card. Families in pain surround the magi narrative.
Jesus being wrapt in swaddling cloth and rocked to Egypt. That’s migration – forced to find shelter in a new language; look for work as your potential workmates comment on your accent; missing home; family not seeing the first Jesus smile, the first Jesus step. It’s a tough gig, carrying a star.
And let’s not talk about the screams that rent Israel. The nightmares of mothers screaming for their babies, dead at Herod’s knife. Families in pain surrounds this Jesus.
So what happens when we engage the story of the magi outside Christmas. We are invited to seek a star, to find God amid our ordinary. But as we peer at the spiritual search we ponder. Is it one of glamourous adventure? Or deep pain? Or both?
Time for a hug of those I love.
Friday, December 23, 2011
being consumed (at Christmas)
Being Consumed: Economics and Christian Desire is a great little book. At only 100 pages, there is both a depth of theological reflection, yet an incredibly practical edge. It is an attempt to “sketch out a view of everyday economic life with the use of Christian resources.” (viii)
“The Eucharist tells another story about hunger and consumption.” (94).
The argument is that the Eucharist provides an alternative imagination to globalisation. It’s not just theory, because the assertion that the “church is called to be a different kind of economic space and to foster such spaces in the world” (ix) is followed by some really concrete practices
- turn our homes into sites of creative production, not just consumption (such a practical alternative perhaps to Christmas)
- donate time to those in need
- deposit in community development banks
- buy locally
- Christian business practices and
- Fair Trade
I reckon it’s a sort of Catholic equivalent of Andy Crouch’s Culture Making: Recovering Our Creative Calling in the sense that both seem to provide an integrative center for mission. So in Being Consumed, that integrative centre is the eucharist, while in Culture Making it is the invitation to play in culture that allows a mission, whether it is a minister leading a change, a teenager engaging in social justice, a retired person crafting for charity or a Council worker enacting legislation for the sake of a cleaner city.
(For some of my commentary on this a great little video, see here).
Both seem to provide ways beyond the church-centric imagination that plagues so much of contemporary mission (including fresh expressions) thinking. What is more appealing about Being Consumed, in contrast to Culture Making, is that the eucharist is more more communal, much more social, than the tendency to individualism in culture makers.
Tuesday, December 20, 2011
Advent acts of healing and redemption
The Lake (Ellesmere) on which my most re-creative space is found, was a few years ago, declared pretty well dead, a victim of chemical pollution and lack of care.
After much negotiation, the local Maori tribe has been given a greater opportunity to care for the Lake. This morning, with the air dead calm, I walked out where the River (Selwyn) meets the Lake. What was a paddock is now planted in native bush. An attractive set of wooden steps welcomes. A number of new trails toward the lake are being developed. It might be a coincidence, but the bird life seems more abundant. Black swans patrolled the river and a range of shags and seagulls fought for fish.
It struck me as being a wonderful metaphor for the work of God in the world. I have been absent, in another country. And yet creation care continues, land is being offered some space to healing and the birds rejoice. In a few days we will celebrate the birth of the One who made healing and redemption, of human and creation, a possibility in which all are invited to participate.
Romans 8:21, 23 that the creation itself will be liberated from its bondage to decay and brought into the glorious freedom of the children of God …Not only so, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for our adoption as sons, the redemption of our bodies.
Tuesday, December 13, 2011
what would I use an iPAD for?
I’ve been given a monetary gift. It’s a thankyou in response to working quite intensely over a recent weekend, a period that left me quite drained.
So it would be nice to use this gift to intentionally re-source and re-plenish myself, to be able to point to something and say ‘this is a blessing back, for being a blessing out.’
Books, music and art are (definite) possibilities. Another suggestion is that I buy an iPAD. I already have a kindle (which I use for reading and love the new reading horizons) and a laptop (for work) and I’m not not convinced about more technological acquisition.
So, fellow readers what really – usefully, resourcefully – would I use an iPAD for? How would it help re-source and re-plenish me, in ways that a kindle or laptop couldn’t?