Tuesday, October 18, 2016
Praying in crisis: the implications for chaplains from an empirical study of how local churches respond to global events
Abstract acceptance. Delighted to be presenting with my partner, Lynne Taylor, at the Chaplaincy in Aotearoa New Zealand: Telling Our Stories conference, December 2-3. It will be a public outing from empirical research we did into how local churches respond in worship to global events.
Praying in crisis: the implications for chaplains from an empirical study of how local churches respond to global events
Steve Taylor and Lynne Taylor
Chaplains often find themselves as a Christian presence in the midst of crisis. This can present a particular set of challenges regarding how to speak of the nature of God and humanity in tragedy. How to think of faith in the midst of unexpected suffering? What resources might Christian ministry draw upon?
One common resource is that of prayer. Given lex orandi, lex credendi (the rule of praying is the rule of believing) such prayers – or lack thereof – can be examined as the articulation of a living practical theology.
In the week following Sunday, 15 November, 2015, empirical research was conducted into how local churches pray. An invitation to participate in an online survey was sent to pastoral leaders in two New Zealand denominations: Presbyterian Church of Aotearoa New Zealand and Baptist Churches of New Zealand. An invitation to participate was also posted on social media. The date was significant because on Friday, 13 November, a series of coordinated terrorist attacks occurred in Paris. At the same time, a number of other tragedies occurred, including bombings in Beirut and Baghdad.
Over 150 survey responses were received. In the midst of global tragedy, how had the church prayed? What might be learnt from these moments of lex orandi, lex credendi? This paper will address these questions. It will outline the resources used and the theologies at work. Particular attention will be paid to the curating of “word-less space”, given the widespread use of non-verbal elements in the data. The implications for those who pray in tragedy will be considered, with particular attention to the ministry of chaplaincy.
Sunday, October 02, 2016
Hospitality as mission: Why does the church see itself as host not guest?
I was asked to speak at a local Presbyterian church, to finish a month long series on hospitality. Being the last in the series, I offered to speak on hospitality as eschatology – looking at the book of Revelation, in particular Revelation 19:6-9. I also drew on Rublevs icon in what became an exploration of hospitality as mission.
I runga i te ingoa, O te Matua, O te Tama, Me te Wairua Tapu, Amine. May I speak in the name of the Creator, the Redeemer, the Maker of all things new.
A story to start. St Paul’s Chapel is the oldest surviving church building in Manhattan, New York. Built in 1766, it’s also the closest church to World Trade Centre twin towers. In the days following the destruction of 9/11, the church leaders met in emergency session. In the midst of such tragedy, they turned to Scripture.
Where would you turn? Ask the person beside you. If you were the church next door to 9/11, where in the Bible would you turn in the days following?
The church leaders turned to the stories of Jesus in the New Testament around food.
Stories like Levis banquet in Luke 5
the disciples eating corn in Luke 6
the son of man eating and drinking like a glutton in Luke 7
the feeding of the 5,000 in Luke 9
the Parable of the Rich fool in Luke 12
the parable of the Great banquet in Luke 14
the feasting when the lost son returns in Luke 15
Jesus eating at Zaccheus house in Luke 19
the Last Supper in Luke 22
the Emmaus Road in Luke 24 (developed from The Out of Bounds Church?)
In light of these stories – of Jesus around food – the church decided the best thing they could offer, as a church, post 9/11, was a gospel of hospitality. They resolved to be God’s presence by providing food for firefighters, for Police and rescue workers. Their 1766 church building had still not been checked for structural safety, so they set up bbq’s outside, serving burgers and offering lemonade.
Once the church building was deemed safe, they opened up their sanctuary. “There were rescue workers sleeping and eating … there were chiropractors and massage therapists working on aching muscles in the side aisles .. there were people sitting on the floor and on the steps leading up to the choir loft .. (Soul Banquets: How Meals Become Mission in the Local Congregation, 3) The church leaders continued to meet and pray. They turned again to the stories of Jesus around food and they made a second decision. That the food and drink, their gospel of hospitality, needed to be of the highest possible quality. To quote the minister “We wanted people to see and savour the extravagance of Christ’s love.” (Soul Banquets, 2)
They appointed a Food captain. The Food captain, himself a local restaurant owner, sourced food from restuarants including the Waldorf Astoria, who arrived with a large delivery of chicken dinners. The church leaders continued to meet and pray. Ten days after 9/11, they made a third decision. To begin serving Eucharist, every day, at noon. Amid the food stations, the chicken from the Waldorf Astoria and the bbqs cooking burgers, an invitation was made to any present, not compulsory, to share around the table of Christ.
A visitor wrote
“It was the most incredible hodgepodge of humanity I’ve ever seen gathered in a church … some of the rescue workers who’d not shown much interest in the eucharist when it began found themselves drawn into the ancient prayers that promise life forever with God and ended up taking communion with tears in their eyes. This was Christ’s church in all its messiness, diversity, ambiguity, brokenness, and holiness. And it was truly beautiful.” (Soul Banquets, 3)
The story is from Soul Banquets: How Meals Become Mission in the Local Congregation. It’s written by a lecturer in New Testament, who suddenly began to wonder if all the stories of Jesus in the New Testament around food might actually be saying something not just about then, but about now, not just about gospel then, but about church life today. The book did research on how churches are using food and the argument is made: that the church has underestimated the power of our church meals, both ritual and informal, as opportunities for mission.
I like to place what happened at St Pauls Chapel – “rescue workers .. drawn into the ancient prayers .. with tears in their eyes. Christ’s church – beautiful – in all its messiness, diversity, ambiguity, brokenness .. .” alongside the Bible reading:
“Blessed are you who are invited to the wedding supper of the Lamb! These are the true words of God.” Revelation 19:9.
Revelation is often the domain of crazies and cults. That’s not the intention of the original writer John. Writing, in exile in Patmos, as it says in Revelation 1:4. He’s not writing endtime prophecy for those obsessed with the Middle East. He’s writing to seven churches in Asia, to people living in mess, ambiguity and brokenness; to people persecuted by an Emperor, to a church under extreme stress.
He responds by blessing these people; blessing them as invited to the wedding supper of the Lamb. It’s quite an unusual image for heaven. Quite different from streets paved with gold and fluffly clouds. “Blessed are you who are invited to the wedding supper of the Lamb! These are the true words of God.” Endtime prophecy? Domain of crazies and cults? Or an insight into how to live in times of mess, ambiguity and brokenness.
Eugene Peterson in his commentary on Revelation argues that when John uses the wedding feast, “he is maintaining the social shape of salvation.” (Reversed Thunder: The Revelation of John and the Praying Imagination, 158)
That eating, what you do at a wedding, is social activity. It’s what we do with friends and family.
That eating, what you do at a wedding, is a relational activity. It’s where we share stories, remember our past, trace our whakapapa, and share our joy, name our sorrow.
That eating, what you do at a wedding, is a messy activity. It has food scraps for the compost and red wine spilt on table clothes and dishes to wash.
That eating, what you do at a wedding, is an invitational activity. It’s the place where we build relationships. On the marae, the powhiri moves to the cupatea and the final meal moves into the poroporoaki.
The writer of John, in using the wedding feast, is inviting those who live in mess, ambiguity and brokenness, to maintain the social shape of salvation. Interestingly, for all those who consider Revelation is about endtimes, is how much the writer, John, is looking back not forward.
He’s looking back to the Bible’s first mention, ever, of eating, in Genesis 3; and offering new story, not to broken relationships in the Garden of Eden, but of relationships celebrated in wedding feast.
He’s looking back to Abraham offering hospitality, killing a calf for three strangers.
He’s looking back to the Mosaic Law in Leviticus. Where the mark of being the OT people of God was feasting. Five feasts – Passover, Unleavened Bread, Firstfruits, Trumpets, Tabernacles. And after the book of Esther, a sixth feast – Purim. Six cycles of celebration in which the alien and migrant is welcome.
He’s looking back to the vision of Isaiah 25: A feast of rich food for all peoples, a banquet of aged wine, the best of meats, the finest of wines .. The Lord will wipe away the tears, He will remove the disgrace (6-8)
He’s looking back to the stories of Jesus in the New Testament around food – the Last Supper in Luke 22.
In which Jesus said remember me. Remember what? Remember me with you at Levis banquet, remember me eating and drinking like a glutton, remember me feeding the 5,000; remember me telling you the Parable of the Rich fool and the Great banquet.
And so “Blessed are you who are invited to the wedding supper of the Lamb,” is not an endtimes prophecy. It’s a looking back, a looking back which gives a social shape to those who live in mess, ambiguity and brokenness.
However, the church often makes a tragic mistake when it things about hospitality and mission. As I posted on social media yesterday: Why so often does the church see itself as host rather than guest, as inviting rather than invited? Some 25 comments later, my friends and followers are still thinking:
- Is it human nature, it’s easier to give than receive?
- Is it that dominant cultures are used to be at the centre, not the edge?
- Is it that we own buildings and somehow that turn us into hosts not guests?
Why so often does the church see itself as host rather than guest, as inviting rather than invited? I’m intrigued by what happens in one interpretation of looking back, in Rublevs Icon, the story of Abraham and the oaks of Mamre.
Painted in the 15th century by Russian monk called Andrei Rublev. Written to a people, living in mess, ambiguity and brokenness. In the background is the trees of Mamre, linking with Genesis 18:1. Three persons: linking to the three strangers in Genesis 18:2. Three persons – similarities – same halo, same blue colour, the colour for divinity; same holding a staff in the same right hand; same head slightly bowed looking at the person beside them.
Three persons – different.
One is green is the colour of spring, the colour of things that grow.
One person has brown, the colour of dirt.
One person is gold, the beauty of God who created a beautiful earth.
So in Rublevs icon, the host is not Abraham. The host is God, three persons of the Trinity – te Matua, te Tama, te Wairua Tapu; The Father in gold who created this beautiful earth; Jesus in brown walked in dirt; Spirit in green to help us grow.
In the middle is the table. All tables have 4 sides. So there is plenty of room for the guest. So anyone can sit. Anyone who wants a relationship – conversation, participate in love, share in table fellowship with Jesus.
So this is hospitality as mission. It’s when God, not church, is the host at the wedding banquet of the lamb. It’s when the Gospel has a social shape – participating in relationship with God. It’s when meals are at the centre; the cup, remember me – looking back – the stories of Jesus in the New Testament around food.
I began with a story – St Paul’s Chapel in New York, in the 10 days after 9/11 – rescue workers .. drawn into the ancient prayers .. Christ’s church – beautiful – in all its messiness, diversity, ambiguity, brokenness .. .” I’ve placed that alongside the Bible reading: “Blessed are you who are invited to the wedding supper of the Lamb!” I’ve suggested that this is not endtimes prophecy, but a looking back – to Genesis and relationships broken and the hopes of the Old Testament that find their culmination in Jesus. And the challenge for us to see ourselves not as hosts, but as guests, in the God’s hospitality.
So a story to end. It comes from Rebecca Huntley, who in her book, Eating between the lines, did research on the eating habits of contemporary Australians. She visits food courts and supermarkets and family dinner tables. She also visits the Spectrum Migrant Resource Centre in Melbourne, to attnd a lunch for migrant women.
The aim was to link recent migrants with historic migrants. Each meal features food from the country of origin of one of the migrants. So you turn up to eat the food of another culture. The aim is a social salvation. On each table is a set of questions (Why did you come to this country? Did you have a choice? What was the journey like? What is it like to raise children in a new country?) Rebecca writes:
“the lunch I attended was messy, complicated, disjointed and at times frustrating. It was hard work, much harder than ordering Vietnamese take-away … It was a tiring experience, but much more satisfying .. Food was a conduit, a means of establishing real and potentially transformative relationships.” (Eating between the lines, 132).
Hospitality as mission. The power of finding ourselves as guests at the table of another. Five practical suggestions:
- Appoint a food captain
- Set every church table in ways that reflect God’s abundance and creativity.
- When eating, find ways to encourage genuine conversation – questions on tables to encourage the sharing of lives.
- Work always to make guests hosts and hosts guests
- Never forget the church’s special meal – the stories of Jesus in the New Testament around food.
Because: “Blessed are you who are invited to the wedding supper of the Lamb.”
Wednesday, July 06, 2016
Built for change: review by Peter Overton
This is the book to read, re read, reflect, buy for leadership teams, read, re read, reflect. It’s not a quick fix, it’s adaptive leadership and way more. It’s the story of adaptive leadership in practice and much more. He uses image of Servant/listener, Gardener, Builder, Resource Manager Fool and Parent to unpack Adaptive leadership in I Cor 3 and 4 and applies this to National Church Life Survey. I have already done a Elders/leaders seminar for another Church using the models in this book and it really connected with them, we meet again in Six months to review progress. This by the way was in preparation for a new placement coming in 2017 to the Church so in my words they can be built for Change. Congratulations Steve Taylor.
Built for Change: a practical theology of innovation and collaboration in leadership explores the 6 strengths that change requires, and demonstrates that collaborative change is both practical and possible. Steve wrote ‘Built for Change’ around the concluding of his placement at Uniting College and transitioning into his new role as Principal for Knox Centre for Ministry and Leadership in Dunedin, New Zealand. The book shares stories, provides theological reflection on Jesus the innovator and offers insight into a personal spirituality of change.
Built for change is now available in Australia and New Zealand. NZ orders via this page. Australia orders to mediacom dot Org dot Au.
Saturday, June 20, 2015
Freedom to pursue not a formula to follow
This week I’ve been teaching an intensive, Mission and the church. It has been an exhausting week – intensives by their very nature are demanding. At the same time, it has been a very fulfilling week. Nearly half the class was from inter-state and it was a joy to be resourcing the church nationally. All of the class had significant ministry experience and thus it became not an exploration of theories for when people might move into ministry, but an intensely practical examination of what could be done now, in living communities. It is a privilege to opens a space and keeps alive a conversation about mission.
My intention is that the conversation is
- hopeful – in the midst of church decline and structures that stifle, to keep providing ways to subvert and maintain
- storified – if God is going ahead of us, if missio Dei is for real, then alongside theory of mission needs to be stories of God’s activity and action
- contextual – theory and stories need to be told in ways that allow people to contextually adapt and innovate, not photocopy. Never once did I hear “oh, we couldn’t do that,” which is a sure sign that contextual has been lost from a teaching context
- creative – whole church, with our whole bodies, embodying the Gospel, needs to be modelled in the course delivery. All these senses need to be engaged, not just the ears and eyes
- evidence-based – stories of God’s activity are the evidence from which we discern mission. Three of the 8 sections featured post-graduate research which was studying stories, in order to discern. So time and again we found ourselves immersed in learnings from people coming to faith, communities exploring innovation 10 years on, churches planting community ministries.
The feedback has been enormously positive.
Thank you again for a great short course on mission, and the church’s place in it. It has given me, and my congregations, much inspiration to live and work to do, and enjoy.
A final comment.
“I’ve gained a freedom to pursue, not a formula to follow.”
As always, I gain as much as I give in these conversations. On Thursday, as I shared some of my research of sustainability and fresh expressions (2 of the 8 chapters I’ve drafted), I found new insights emerging. It is a project I’m struggling to nail, unsure how to tell the story. As the class questions rained down upon me, I found myself making some fresh connections (and kicking myself that I’d forgot to record this section). All an important part of my own processing and clarifying.
Tuesday, April 07, 2015
Doctorate in the Practices of Monastic Spirituality
Congratulations to Gary Stuckey, with news last week that his doctoral thesis has gained examiners approval and he will graduate Doctor Gary in May. I’ve been working with Gary for the last four years on his Doctor of Ministry. It was a fascinating project that mixed having a go, critical reflection and deep reading in the Christian tradition.
Essentially Gary tried to plant a fresh expression of monastic spirituality. He used a short course approach, offering a year long training in monastic spirituality. At the same time, in order to rigourously test his practice, he sought to measure participant’s spiritual experience, at the start, middle and end.
His thesis reflects on his learnings, all the while reading deeply from across the centuries in how monastic patterns were developed and how they sought to form faith. At the same time, Gary becomes increasingly dis-enchanted with what he considers the historical rootlessness of much of what currently trades as new monasticism.
Finding Your Inner Monk: Development, Presentation and Assessment of the Effectiveness of a Program Introducing the Practices of Monastic Spirituality
With a growing interest in monastic spirituality, Gary Stuckey developed and presented a program introducing participants to historic monastic spirituality and its contemporary significance, and spiritual practices drawn from the Benedictine tradition. His thesis assessed the effectiveness of the program in enhancing participant’s spiritual experience as measured by the Daily Spiritual Experience Scale. The project also identified each participant’s spirituality type with a view to determining whether or not it was people with a more contemplative nature who were attracted to and benefited from the program. Gary found that the program did help enrich people’s spiritual experience. The resource material presented, the learning of and reflecting on spiritual practices, and discussion with other participants were major factors in the outcome. While most participants were of a contemplative type, not all were. Those who were not generally benefited from the program, opening the possibility of its wider application in the future.
It was a fascinating and multi-faceted project to supervise, by a creative, dedicated and hard-working person.
Tuesday, March 03, 2015
Worth coming for the creative resources alone
“It’s worth coming for the creative resources alone,” said a happy punter as they tucked the order of worship into their bag. Yesterday we kicked off at Uniting College another year of Leadership Formation Days.
These aim to build community among individuals on the journey to ordination. So yesterday in small groups and with the aid of colour chips of paint, relationships were built.
They invite reflection on the practice of ministry. So yesterday input on Pauline spirituality and adaptive leadership in resource poor congregations. A rich, deep study of how Paul’s spirituality of ministry connected with the work of Heifetz (Leadership on the Line: Staying Alive through the Dangers of Leading), and provided richness for ministers in aging congregations.
They provide prayer and worship – in ways that are “worth coming for the creative resources alone.” So yesterday praise, for the generations before who had formed us, and intercession, for the generations we are involved in forming.
Names written on yellow and orange post-it notes, placed around the edge of the communion table. On which some godly play around the lectionary text was done, the giving of the 10 commandments. On which the communion elements, bread and wine were shared.
They share stories, in order to build our ability to work with the living documents that are the lives of people. So yesterday, two stories of the journey to ministry and the journey in ministry. A few tears, as redemption was enfleshed.
Friday, February 20, 2015
Welcome home: A song in which I keep finding added layers
It was announced yesterday that I’ve been appointed the new Principal of Knox Centre for Ministry and Leadership, serving the Presbyterian Church of Aotearoa New Zealand. (The Uniting Church announcement has been emailed but is not yet online). I was in meetings yesterday, but here is some of the personal story behind that announcement:
In 2010, Team Taylor crossed the ditch, moving from New Zealand to Australia, from pastoral ministry in the Baptist church to founding Director of Missiology, Uniting College for Leadership and Theology.
The most helpful way I found to understand this call at the time was through the narrative of the man from Macedonia in Acts 16, who appears to the Apostle Paul saying “Come on over.” Paul is a missionary on pilgrimage and the shift “across the ditch” is the next step in an unfolding journey. There would be different cultures, but – like any missionary – the expectation of listening, serving, partnering with what God is already doing.
So began a season first as founding Director of Missiology, then from 2012, as Principal of Uniting College. In May 2014, we indicated to the Leadership Development Council of Uniting College that we would not be seeking an extension of placement in the Uniting church at the end of my fixed three-year term as Principal. It had been an enormous privilege to serve in the Uniting Church. It is very humbling to be invited to lead a different Denomination’s College, candidates and theological education. That’s a lot of trust.
But for family reasons we felt we needed to return to New Zealand. We had nothing to go to, but hoped that making this clear to the LDC would help with their ongoing planning. In order to give the LDC time to quietly do the long range planning they needed, while I informed the Uniting College team, it was news I did not at the time make widely known.
In October 2014, I spoke at General Assembly of the Presbyterian Church of Aotearoa New Zealand. A number of things happened during that time that I found unsettling.
First, I was surprised how many people I knew, how many now ministers in the Presbyterian Church I’d been part of training during my time as Lecturer at Laidlaw College, Christchurch.
Second, I took a photo on my cell phone that would grow increasingly important over the next months. It was of two non-Anglo ordinands training for Presbyterian ministry, sitting together, leaning against a side wall of the hall where Assembly was taking place. At the time the photo was for me prayer; of thanks that God is raising up leaders across cultures, of petition that all leaders would find ways to move from leaning against the wall to the centre of the life of their church.
Third, at the end, I was given a thankyou gift, a Maori toki. I can’t recall the exact words from the Moderator of the Church, but it was something along the lines that even though I was “across the ditch”, New Zealand was still home and so this gift was given in the building of friendship. The gift and words meant a lot at a relational level (and in hindsight, at a prophetic level).
In November 2014, the then Principal of Knox Centre for Ministry and Leadership (KCML) announced he was moving to a new placement.
A number of folk from New Zealand contacted me in the following days suggesting I consider applying.
I did and was interviewed in late January. This involved a formal interview, a 50 minute lecture, a 50 minute presentation on current research followed by 50 minutes of questions and a number of informal conversations with key stakeholders. It was a very thorough process.
The vision of KCML, to equip church leaders for today’s world and their recent change journey around internships excited me.
Our oldest daughter, Shannon was moving to Dunedin to study Medical Science at Otago University. So the whole of Team Taylor visited Dunedin during the interview process, to provide moral support, to show Shannon around her new city and to wonder if we could imagine ourselves in this Southern clime. Kayli liked the feel of Logan Park High School. Lynne can complete her PhD (in missiology) from Dunedin.
The last 10 months have been difficult for Team Taylor. We’ve had to close a door, with no clarity about the future. We’ve had to live in an in-between space, at times quietly, while church processes moved at their pace.
Looking back now, we can so clearly see God’s love – to end up serving in a similar role (leading an organisation that forms leaders across a church system), in our home country, in the city where our oldest is already at University, feels a great gift.
“Crossing the ditch” back, I suspect I’m a few years “out of touch” with New Zealand culture. We’ve undoubtedly picked up a few Australian, a few Uniting Church, vowel sounds!
Our commitment is to do what we did when we came to serve the Uniting Church, to seek, across difference in cultures and denominations, to – like any missionary – to listen, serve, partner with what God is doing.
Saturday, February 14, 2015
from “they” to “we” in mission
This week I was asked to present some thoughts on a missiology of placements. Placements are the process by which the Uniting Church works with minister and congregations.
In preparation, I found myself reflecting on the Biblical narrative in Acts 16:6-10. It is the story of the gospel crossing cultures, taking root in Roman cultures. It becomes the story of the first church planted in Greece by Paul. Philippi is located on a boundary between two provinces. “This narrative is an important one for Luke because it shows the mission’s encounter with the Roman world.” (Witherington, The Acts of the Apostles : A Socio-Rhetorical Commentary, 499), Philippi is “Rome in a microcosm.” (Witherington, The Acts of the Apostles : A Socio-Rhetorical Commentary, 488).
A feature of the narrative is the way that the initiating action comes not from the missionaries, but from the local community. The call comes from a dream from the man from Macedonia (16:9) to come on over. In other words, the call begins in mission. At Philippi, Lydia is already praying by the river bank and Paul joins this already praying community. Lydia opens her home, and thus provides space, both physical and and social, for this new community. In terms of my topic – a missiology of placement – it is a reminder that placements of ministers begin in mission, initiated by the call of community.
Re-reading the Biblical text, I was struck by a further thought. The text has a fascinating change in language, from “they” to “we.” Paul and Timothy are “they” in 16:6, 7, 8. They are seeking direction, they are struggling to discern a way forward, they hear the call from the man from Macedonia.
And then in 16:10, 11, 12 and ongoing, we are leaving for Macedonia, we are sailing, we are church planting in Philippi. The usual explanation is that the writer of Acts, Luke, has joined the team and thus the language changes from they to we.
But I wonder if there’s more going on than simple grammar. I wonder if there’s something about the nature of mission, especially mission that crosses cultures. The invitation is to move from them and us, to interdependent we partnership.
This will become a feature of Paul’s ministry. Paul works tirelessly with these newly planted churches to express partnership and inter-connectedness (the famine collection in 2 Corinthians, a prime example). In other words, placements begin with mission Dei, and work towards we toward partnerships and interdependence.
This works against two traditional approaches to pioneer planting. The first, that the church is unable, because of Christendom and geographic parish mentalities, to respond to the mission call. Second, that this misison call is for solo operators, for new forms of church that separate themselves from what has gone before.
But the Acts 16 story, suggests that instead, the mission is always calling and that pioneers are always working toward the we. Thus a missiology of placements today will work toward ways to discern calls from outside the church, and the build expressions that are interdependent partnerships. These include relationships, supervision, wider church combined celebrations – that flows both wides.
Such is the “they” to “we” in mission placements.
Saturday, February 07, 2015
“The missional theologian and the practical theologian must work together to make sure congregations … are prepared to address and engage their post-Christendom setting. A missional theological conception of Christian practices offers a new paradigm for understanding the church’s ministry in the world since the old role of chaplain to society is no longer viable or defensible. Through missional Christian practices all members of the congregation take up their place of responsibility, as those strategically placed and adequately equipped to witness to the reign of God. Through participation in Christian practices that are formative and performative, congregations can practice their faith and practice witness.” (Practicing Witness: A Missional Vision of Christian Practices)
I came across this quote in preparing this week for next week’s Mission and Community Service/Diaconal intensive. Rather than do the teaching myself, I have pulled together five case studies from five very diverse contexts in which Christians exercise community service. They are
- the complexity of interface between church and agency (Peter McDonald case study 1)
- agency as a place of service (Peter McDonald case study 2)
- powerful question as a practice of community ministry (Joanna Hubbard case study)
- ministry as chaplain in Mainstreet communities (Bruce Grindlay case study)
- the processes as community ministry engages with agency (Ian Bedford case study)
It promises to be a real feast, a lovely mix of practitioners and reflection. Two of the participants bring Doctoral study of their areas to the conversation, all four bring years of practical ministry immersion.
My role will be to work with participants to do ongoing reflection, exploring the questions raised for them by the case studies. To better resource that reflection, I’ve been doing some literature searching, exploring writing in this space. (I’ve found some real gems, including Connor’s Practicing Witness: A Missional Vision of Christian Practices, but also Rosemary Keller’s, Spirituality and Social Responsibility: Vocational Vision of Women in the United Methodist Tradition) and Gary Gunderson, Boundary Leaders).
I highlight the quote by Benjamin Connor for a number of reasons.
First, because it makes sense of our Faculty at Uniting College, and the emphasis we have put in recruitment on expertise in missiology and practical theology with a congregational and “practice” focus. So it is comforting to have that affirmed.
Second, it chimes with a 50 minute research presentation I did last week, in which I explored theology “face to face” in order to analyse ecclesial innovation. I ended up using the notion of performance, which attracted lengthy discussion from those present. Had I considered the downsides of performance? I suspect that had I used missional Christian practices that are “formative and performative” it would have been helpful for us all.
Third, it provides a theoretical framework for the work we did at Opawa Baptist when I was Minister there, in which we clarified seven missional practices, initially for Lent, but in an ongoing way for those exploring membership. In other words, joining Opawa was about the practice of mission. We worked to frame these practices missionally, which chimes with what Connor is arguing – that Christian practices can’t involve the simple use of what we practised before. Rather, in a new context, a missional context, they will need reworking in light of the missio Dei.
Sunday, November 30, 2014
an ordination sermon: It’s all about mission
I preached at the ordination of five Uniting Church ministers today. They are an intriguing bunch. One is a pioneer, two are from CALD (culturally and linguistically diverse backgrounds), three are heading inter-state, which suggests an endorsement by the church nationally of our training practices at Uniting College. Anyhow, here’s the sermon.
May the words of my mouth, and the meditation of our hearts, be acceptable in your sight O God.
“The Uniting Church in Australia? It’s all about mission.” That’s according to Introducing the Uniting Church in Australia. Written by Andrew Dutney, currently President of the Uniting Church in Australia.
When you do an ordination, always name drop the President.
And so today’s Gospel reading invites us to look at ourselves, as ordinands, as gathered friends, as the Uniting church – and wonder how we shape up in light of being “all about mission” in Luke 10:1-9.
Some of you learn by doing. As you came in, you should have found 2 sheets of paper on your seat. One, instructions on how to build a boat. Second piece of paper, to make a boat. You’re invited, as I speak, to build a boat.
Some of you learn not only by doing but also by hearing, so come with me to our Bible passage, to verse 1.
Which offers a glimpse of God. Who is God? Well in verse 1, God is revealed as a sending God; appointing people, for the purpose of sending people. And the purpose of that sending is for wider society. That’s in verse 2 – the word “harvest” which is repeated three times in case you slow and you’re began to drift off at that point in the Bible reading.
You are sent, for a harvest. Any farmers in our midst, any wine growers, any orchardists – will be the first among us to realise the urgency of this sending God, the overwhelming focus that needs to be on wider society.
When the harvest is ready, you simply work. From dawn to dusk. Because every minute you delay increases the chance you’ll lose your harvest – to birds and blight, to rain and rot.
So this image of God as a sending God, is set in a context of urgency, an urgency shaped by a concern not for our internal needs, for our own survival, for your own agendas. But for those of wider society.
That’s the God we meet in Luke 10. This image of God is consistent with how Luke, with how the Gospels, with how the church through history has experienced God. The theological word – what you 5 being ordained, heard time and again at College – missio Dei.
It’s not that the church of God has a mission, but that the mission of God has a church. It’s not that we’re bringing people to the altar but that we’re bringing the altar to people. That’s who God is.
How’s that boat going?
Because after experiencing this sending God in verse 1 and 2, we see outlined a set of behaviours of those sent by this sending God. And that’s in the next verses
Take nothing in verse 2; Speak peace – in verse 5; Accept hospitality –Not give hospitality, but eat what is set before you – in verse 8; look out for healing – verse 9
Let me unpack what this might mean with a story. A few weeks ago, I was doing some research on churches in Australia engaged in community ministry today. I interviewed a church that had planted a community garden.
Now more and more churches are doing this. What was unique about this church was that they planted their community garden on a rooftop, four stories high. In central-city Sydney.
In explaining to me how this 4 stories high, central city community garden began, I was told that the church decided to plant a garden, because it was something they knew nothing about.
They had no gardening experience. And so that’s why they decided to plant a garden. Which meant that they had to ask for help. From the local community. And so as a result of asking for help, local gardeners are now deeply integrated into this community ministry. And it feels a really genuine “harvest” to make a pun out of the story and the reading in Luke .
Later in the interview, I decided to check if I was really hearing this right. “It sounds to me, I said “like your lack of knowledge – about gardening – actually became like a gift. By starting with what you didn’t know, it gave the community a way in, a way to get involved.” “
“Absolutely” was the animated reply. “Absolutely. Start with something you don’t know how to do. Because it opens up a different way of being with your community.”
Which I think is what’s being suggested by this Gospel reading, the behaviour’s the sending God is inviting us to in Luke 10.
Take nothing. When you do that, you’ll need help.
Speak peace. Peace is a First Testament word. It’s the Hebrew word “shalom.” It’s about peace in all of life. Peace up with God. Peace across with people – neighbor, migrants, strangers. Peace, down with the earth, in the gardens, on which God-in-Jesus walks.
Look for healing. For wellbeing in people’s lives – for wellbeing in our communities. Up with God. Across with neighbor, migrants, strangers. Down with earth.
It’s flipping upside down our traditional understandings of mission and of what it means us to be a good neighbour.
What if the task of the church in mission is actually not to be a good neighbour?
Rather what if the task of the church is to act in ways that enable our communities to be good neighbours?
How’s that boat going? Do you have a name for it yet?
So what does this mean for ordination? For you 5 – Sherrin, Esteban, Adam, Karen, Casey. For us gathered as church and friends to support you? One way to explore that question is for each of us to ask ourselves where we want to locate ourselves in this Bible reading.
Do we want to locate ourselves by siddling up and standing beside Jesus. To find ourselves at the centre of the action, who sends people out into God’s world?
Good news is that we’ve built an entire church culture around that mode of mission. We’ve developed enormous resources to sustain that type of leadership.
Bad news is that this way of being church requires a world which died about 30 years ago. I’m being dramatic. I’m a preacher. And there are, of course, exceptions. But the reality is, that the church with minister at the centre, sending people out, is now a very old-fashioned way of doing ministry. Is that where you want to locate yourself in this text?
Or do you feel most comfortable being sent. Taking no bag. Speaking peace. Accepting hospitality. Looking for signs of healing.
Bad news is that this is scary and vulnerable. It might not work. It might come across as manipulative. It might leave you, like a disciple in Luke 10, hungry with nowhwere to sleep. Or a church with a community garden that is indeed a fine example of how little you know about gardening. Polite way of saying dead.
If that’s the bad news, the good news is that this is the vision of ministry at the heart to being the Uniting Church.
To quote from paragraph 14 of the Basis of Union – (always name drop the Basis of Union in an ordination sermon)
The Uniting Church recognises … a period of reconsideration of traditional forms of the ministry, and of renewed participation of all the people of God in the preaching of the Word, the administration of the sacraments, the building up of the fellowship in mutual love, in commitment to Christ’s mission, and in service of the world for which he died.
Which is why I chose Luke 10 as our reading. And why I’ve invited all of us, you 5 being ordained, all of us church and friends, “the whole people of God” to try and locate ourselves in Luke 10.
But why the boat?
Perhaps it because Luke 10 has shaped the mission life of the church down through history. Like Brendan the Navigator. Born in Ireland, 5th century. Became a monk. Served the church faithfully. Then at the age of 80 sensed God calling him to a new adventure. I’ll repeat that. At the age of 80 – always good to have something to look forward to – sensed God calling him to a new adventure with God.
Which included building a boat. With a sail. But no rudder. No way to steer. St Brendan, felt that he was called to literally trust the wind of the Spirit. Like in Luke 10 – to be sent by a sending God.
The story goes (The Voyage of Saint Brendan: The Navigator) that Brendan set his boat free, with his 12 disciples, from the Dingle peninsula, down bottom of Ireland. He and his disciples drifted past the northern Isles of Scotland, then the Faeroe islands, then Iceland and eventually over to North America. Where-ever they went, they where shaped by Luke 10. They proclaimed God’s peace. Shalom, up, across, down to all creation.
But we’re all educated people aren’t we. We all know Christopher Columbus was the first person from Europe to land in America, not an Irish monk named Brendan. In a boat with no rudder.
Then in 1970, a man named Tim Severin, as part of National Geographic expedition set out to disprove the myth. He built a boat exactly like Brendan the Navigator. But with a radio to call for help. Set sail from Ireland. Sure enough, the winds and the tides carried him to North America, by exactly the same route and with many of the same adventures, that Brendan the Voyager wrote of. Brendan the Navigator was inspired by today’s Bible text Luke 10:1-12, to build a boat, and go on an adventures with God.
So that’s one name for your boat. Brendan’s boat.
What Brendan did was how the Celtic church understood mission. Not once, not twice, but so popular they invented a new word to describe it – peregrine – traveller, pilgrim. Robert McFarlane in his book on the history of walking (The Old Ways: A Journey on Foot) wrote of “Ocean roads’ – thousands of them. – In a world before cars and planes, boats were the fastest means of long distance travel.”
On these roads that the Celtic church did mission. Take no bag – just a boat with no rudder. Speak Peace. Looked for healing.
So that’s another name for your boat. Peregrine – pilgrim.
And then there’s the Uniting Church. To be more precise the emblem of the Uniting Church. Reading from the book with which I started, President Andrew Dutney, Introducing the Uniting Church.
The black background represents the darkened world. Upon this background the cross of Christ, the risen, crucified One. The dove with wings of flame depicts the Spirit. Beneath it all, holding it up is a … what? ….(34)
“it reminds me of a boat, with the cross as its mast and the dove’s wings as the sail.”
And no rudder. That’s Steve Taylor not Andrew Dutney.
Because, says Andrew “We are uniting, not united. We are on a journey,” a pilgrim people, “looking to the future.” So that’s perhaps that another name for your boat. You as 5 ordinards. Us as the church – that in every Council and in every ordination and in every act of ministry and in every decision, about finance and property, a Uniting Church.
A Uniting Church in Australia. In which it’s all about mission.
May the words of my mouth, and the meditation of our hearts, and the actions of the Uniting Church, be acceptable in your sight O Sending God.
Wednesday, October 15, 2014
indigenous women’s Christologies project
The indigenous women’s Christologies project began tonight. It began with an indigenous Adnyamathanha woman, Aunty Denise, speaking at our theology class, talking about how she does Christology. It was an extraordinary performance, with an hour of what was essentially an extremely sophisticated hermeneutic, laced through with stories of how the oral stories of culture help her address “Who is Jesus for her.” So the Jesus theology class got an outstanding example of contextual theology. The evening was open to the public and it was great to have a few visitors join us, and catch a glimpse of the edges that contemporary theology at Uniting College is currently exploring.
A second evening will occur on October 22, when Eseta Meneilly will join us, offering an indigenous Fijian Christology.
Around this speaking, two further processes are at work. The talk was being recorded, for future reference. In addition a researcher was in the room, listening and recording. The aim is the production of a written and video resource study guide, which in conversation with the presenters can be used more widely – by other classes and by other theologians.
I introduced the lecture today with the following:
“This breakthrough that occurred in early Christianity via dialogue with the different cosmologies is an important precedent and model for the conversations that should take place today between cosmology and Christology.”
Now change three words (worldviews and cultures).
“This breakthrough that occurred in early Christianity via dialogue with the different [worldviews and cultures] is an important precedent and model for the conversations that should take place today between [worldviews and cultures] and Christology.”
In hearing the theology of another, their conversation between their local worldview and a Christology, it helps us begin to form and refine our “model.”
So the class are now processing three questions
- How does Aunty Denise do theology?
- Who is Jesus for Aunty Denise?
- What can I and my community learn for how we do theology?
Monday, October 06, 2014
mission practices in Shaun Tan’s Lost thing
The invite to speak at the Presbyterian Assembly has provided an opportunity to work up some new material on mission and leadership. I’ve been percolating for a while on the wonderful, Academy award winning animation of Shaun Tan’s The Lost Thing. I’ve used it three times at the National Ministers Conference on fresh words and deeds, and today was a chance to shape a significant thought piece.
Structurally, I offered four practices
- nourishing wonder
- letting go
These were woven into conversation with a number of other voices. First, the Zacchaues text (Luke 19). Second, Susan Hope’s Mission-Shaped Spirituality: The Transforming Power of Mission. Third, The Lost Thing.
I was really pleased with how it shaped up. It seemed to provide an imaginative, practical grounding to my three sessions. And perhaps the first test of a journal article – on the missional insights that flow from the imagination of Shaun Tan.
Monday, September 29, 2014
the weighted coin: inward
Over the last week, in between speaking of Fresh Words and Deeds to a group of ministers in Jerusalem, I’ve been marking assignments.
They are the consequence of my teaching a week long intensive in Sydney in July, titled Mission, evangelism and apologetics. In being invited to teach, it has provided me with a very lifegiving opportunity to think again about how the local church might be effective in mission.
In preparation, I designed the following assessment.
You are to prepare a set of four Lenten studies on mission for your home church. Each study must engage at least one biblical text and the introduction to World Council of Churches statement re mission and evangelism.
Four reasons. First, I wanted students to show me how their understanding of mission might be grounded in the local church.
Second, most of them will lead churches that offer a discipleship opportunity in Lent. So it would be an assessment likely to be directly useful in ministry.
Third, I wanted to expose the students to the best of contemporary missiology. In 2013, the World Council of Churches agreed to a new statement – Together towards life: mission and evangelism in changing landscapes. It is the first statement produced by the WCC since 1982. In the last thirty two years, a lot has changes in the world, and a lot of fresh thinking on mission has emerged.
Fourth, reading the statement, I was surprised with how radical, challenging, theologically and Biblical it was. It is affirming of fresh expressions and surprisingly forthright regarding verbal proclamation of faith. For example regarding fresh expressions ;
“Today’s changed world calls for local congregations to take new initiatives. For example, in the secularizing global north, new forms of contextual mission, such as “new monasticism”, “emerging church”, and “fresh expressions”, have re-defined and re-vitalized churches. (72)
And regarding evangelism:
Evangelism”, while not excluding the different dimensions of mission, focuses on explicit and intentional articulation of the gospel, including “the invitation to personal conversion to a new life in Christ and to discipleship (85).
Overall the assignments were of a pleasing quality. All located four Bible texts and engaged them from a missional perspective. All identified a clear local context and all worked constructively with the WCC document. A pleasing number offered multi-sensory approaches, including film clips, indigenous cultural references, community walks and grounding stories.
One of the students made a comment that fascinating me, and tied in directly with an interactive session I did in Jerusalem. They commented that they had always seen Lent as set aside to look inward. So could they do something in Lent that invited people to look outward.
It was for me a reminder of the current imagination of the church in general, the gravitational pull of Sunday services and gathered worship. It feels to me like the church has a weighted coin. Everytime we toss it up, it lands “inward.”
Mission and worship are two sides of the same coin, but we need proactive strategies and courageous intentionality to restore a pendulum balance. Hopefully, assignments like this – Lenten studies on mission are – a step in a more missional direction.
Sunday, August 10, 2014
Church on the World’s Turf: faith in hard places
How do Christians engage with their world?
Paul Bramadat decided to answer the question by researching a student group on a Canadian campus. For a year, he participated in the InterVarsity club at McMaster University. He interviewed people and attended small groups. He even went with them on a month long mission to Lithuania. All the time, as he attempted to understand them, they attempted to convert him.
The result is The Church on the World’s Turf : An Evangelical Christian Group at a Secular University (Religion in America Series). It’s a sensitive and thoughtful reflection.
He argues that evangelicals are creative and innovative. They employ a complex set of responses. They create a fortress in order to maintain an identity. At the same time, they create bridges in order to be true to their understandings. Key to this is the student group itself – it creates a space in which this creative innovation can be encouraged, in which identity can be nurtured and connections can be established.
“By focusing on evangelicals’ creativity in the face of the perceived hegemony of the secular ethos, not only do we gain a more nuanced view of the resistance of marginalized groups but we also begin to see these Christians as the multidimenensional and imaginative people they are. At the very least, an emphasis on evangelicals’ enthusiastic and creative responses to perceived marginalization might help us understand why evangelical church and parachurch groups show no sign of disintegration and are almost the only sector of contemporary North American Christianity sustaining and even increasing its membership.” (Paul Bramadat, The Church on the World’s Turf : An Evangelical Christian Group at a Secular University (Religion in America Series), 147)
Bramadat makes this argument has he explores attitudes to women, approaches to faith sharing, the understandings of the spiritual. It is a fascinating study, the first in-depth ethnographic study of a Christian campus group Bramadat was aware of (at the time of publication in 2000). It shows the richness possible when ethnography is used in research, the creativity of faith responses to the world around and the possibilities for religious groups to nurture robust relationships with their world.