Tuesday, January 20, 2015
Mission and Community Service Intensive
A course I’m developing this year … Mission and Community Service Intensive
Explore the promise, possibilities and tensions in the relationship between mission, church and social service agencies in contemporary Australia. Can there be a place for Christian faith and historic identities in the contemporary funding climate? Must faith and spirituality live in contradiction? Are words and deeds mutually exclusive? How might professionalism, power and the prophetic be negotiated?
The course will utilise a practical theology model, seeking a critical, theological reflection on lived experience. This will involve a case study approach, through which questions are identified, and a dialogue created with current research.
The learning will occur in three phases:
- Phase one – Sharing case studies. Four evenings, February 9-12, 7-9 pm.
- Phase two – Reflecting. Participants will isolate a question emerging from a case study and undertake wider research.
- Phase three – Workshop days. Participants will present their case study, sharing with one another, insights that have emerged as they have read and thought more widely, May 15-16, 9am-4:30pm (tbc)
Course facilitators will include Dr Steve Taylor, Rev Peter McDonald and Joanna Hubbard (tbc). Case studies presenters will include Dr Bruce Grindlay, Dr Ian Bedford (more to be confirmed). Options for enrolment include professional development, audit and credit.
Enrol at Student Services
P: 08 8416 8400
E: college dot divinity at flinders dot edu dot au
Venue: Pilgrim Uniting Church, 12 Flinders St, Adelaide.
Monday, January 12, 2015
footnote 29 My thanks to Shannon Taylor
Waiting for me when I got back home from holidays was Colonial Contexts and Postcolonial Theologies: Storyweaving in the Asia-Pacific. Edited by Mark Brett and Jione Havea, published by Palgrave Macmillan in their Postcolonialism and Religions, it is 264 pages of gold. Sixteen chapters that explore post-colonial theologies in colonial contexts, particularly in dialogue with indigenous Australian and Pacifica peoples. It is a very, very rich set of essays, that cover issues including acknowledging traditional owners, masculinity and Pacifica contextual theologies.
Like the U2 book from a few weeks ago, this -hard- cover also is stunningly, beautiful – a painting by Mark Yettica-Paulsen (who also has a great chapter on Mission in the Great South Land. An Indigenous perspective, which will be compulsory reading for my mission classes from now on.)
I have a chapter, which I co-wrote with Uniting Church Congress Minister Tim Matton-Johnson. Titled “This is my body? A postcolonial investigation of indigenous Australian Communion Practice,” it explores the elements – bread and wine – and the shapes they take (or can not take) as they move between cultures. It is a dialogue with William Cavanaugh’s Being Consumed: Economics and Christian Desire and Torture and Eucharist: Theology, Politics, and the Body of Christ, along with a search through Australian mission history to reflect on the absence and presence of local symbols in the celebration of Eucharist.
It is a chapter which, when I sat down to re-read it tonight, I decided I was very, very pleased with. Including footnote 29 “My thanks to Shannon Taylor for her research assistance in this section.”! She had done some initial literature searching in one section of the paper and so it was a great thrill to acknowledge that as the article was written.
Thursday, December 18, 2014
study leave in bach spaces
I’m on study leave until Christmas.
1. To complete a summary of eight cutting edge research projects in mission and ministry, for the publication, Colouring Outside the lines. I have one page, 400 words, in which to weave some threads together.
2. To turn my “Gardening with Soul” paper, which I presented at Urban Life Together conference in October, into a chapter for the book, “Inhabiting Our Neighbourhoods.”
3. To turn my The complexity of authenticity in religious innovation: “alternative worship” and its appropriation as Fresh Expressions paper, which I presented in November, into an article for the M/C journal.
4. To read Margaret Hammer, Giving Birth: Reclaiming the Biblical Metaphor for Pastoral Practice. Again. I read it for my PhD, but I’m back, reading it specifically in light of fresh expressions, ecclesiology and theologies of baptism.
5. To complete an ethics proposal in order to pursue a Festival spirituality research project.
I’m back in New Zealand, at our wee holiday house. Every morning I walk through environments familiar and loved. I’m really glad to be at this end of the year. I’m really glad of the space to “study”, to draw aside and concentrate.
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.
Thursday, October 30, 2014
the power of the Preamble
In recent years, the Uniting Church in Australia has added a ‘Preamble’ to its Constitution. Emerging from discussion with indigenous folk (UAICC -Uniting Aboriginal and Islander Christian Congress) it provides an account of the role of the church in Australian (settlement/invasion) and makes some declarations of the Indigenous experience of God.
For instance, here is paragraph 3:
“The First Peoples had already encountered the Creator God before the arrival of the colonisers; the Spirit was already in the land revealing God to the people through law, custom and ceremony. The same love and grace that was fully and finally revealed in Jesus Christ sustained the First Peoples and gave them particular insights into God’s ways.”
Yesterday our Christology class had the second in our indigenous women’s Christology series. We had the privilege of hearing Eseta Meneilly, a Uniting Church minister from Victoria, share how she connects Christ and her culture (Fijian).
She began her lecture by noting the power of the Preamble. How when she read the Preamble, she began to wonder. If the First Peoples of this Australian land had already encountered God, then did the same apply to her Fijian people’s experience? As she pondered this question, she remembered something from her school days. Long forgotten in her journey, a piece of her cultural history.
She shared this cultural history with the class and together we began to see a deeply Incarnational movement by the Christ, to be present in a (Fijian) cultural worldview. We decided that yes, indeed, here was a “particular” insight into God’s ways.
As part of the indigenous women’s Christology project we have videod the lecture by Eseta and a researcher will work with Eseta to see if we can provide a written account. The hope is that this will be added to other indigenous Christology accounts and a student resource might emerge, that can place indigenous theologies alongside the weight of currently published Western Christologies.
But as these efforts to make more visible these rich Christologies continue, I am struck today by the power of the Preamble. I am grateful for the courage of those who dreamed it, wrote it, advocated for it. I’m intrigued by the potential of a written document to bring change, including theological and missiological change. I’m challenged by people, like Eseta, who have taken the Preamble seriously. I’m eager to hear and see what might continue to be produced in the year’s ahead.
Tuesday, October 21, 2014
life to the full: Boyhood and wellbeing
Over the weekend, I watched Boyhood, the coming of age movie by Richard Linklater. It’s outstanding, following Mason from age five to eighteen. Through his eyes we experience broken marriages, domestic violence, bullying and various male rites of passage deemed essential to contemporary Western cultural life. We face the pain and potential of becoming adult.
Over the weekend, I noted that a school in Western Australia were advertising a new position – Director for the Centre for Boys’ Health and Well-being. It is a new role, to inform the school and wider community through guest speakers, research and publication of best practice and next practice related to the health and well-being of boys of school age. It builds on the Centre for Ethics and the Centre for Pedagogy.
It seems to me to be a new way of the church (in this case it is an Anglican school) doing public theology. Here is a group talking wellbeing (which can be framed as John 10:1 – life to the full).
I loved the meshing of input, research and communicate. I love that it’s research linked closely to actual communities, in this case to school and parents. I love that it’s such a practical response to Boyhood.
Friday, September 26, 2014
mission orandi, mission credendi
Today was the third day of the National Ministers Conference in Jerusalem. A programme re-shuffle meant that I had the luck of doing the last session of the day, starting at 4 pm. After a 7:30 am departure from the hotel for the second day in a row, it was going to be a tough, tough session. So during the afternoon tea break, I re-jigged the session. It needed some group activity, and importantly, an activity that might be meaningful.
The session theme was titled – Walking in their space, gifts of strangers. To explore the theme, we began with Eric, a story of the gifts given by a stranger. We then looked at the Ethiopian Eunuch in Acts 8, in which mission agents, in the meeting of strangers, receive gifts.
I noted that this theme, of “strangers/outsiders” being agents of blessing, appears in other places in the Biblical text. For example
• Rahab – Matthew 1:5
• Ruth – Matthew 1:5
• Magi – Matthew 2:11
• Roman centurion – Matthew 8:10 – “no one in Israel have I found such faith”
• Luke 4:26-27- Widow of Zarephath and Namaan the Syrian
• Samaritan woman – John 4:27-30
• Eunuch – Acts 8:26-38
• Roman centurion – Acts 10:1-2
I shared how in preaching on the Syrophonecian woman recently, I was struck by Jesus commendation of her, as having “great faith.” So I entered the story by trying to discern, liturgically, what of her faith was evident in the Biblical text, in words and deeds and by writing an affirmation of faith. I found it a very moving experience, to realise the richness of her Christology at that moment.
So I offered the group an interactive exercise. In groups, take a Bible text. Ask each other what gifts do the outsiders/strangers bring? Have a go at trying to express this gift using liturgical forms eg affirmation of faith, lament, prayers for others?
Why? Practically, it would keep people engaged. It would allow us to be faithful to our call, to prayer the input of the day back to God. At a more subtle level, it would be an example of “mission in reverse.” It would let the voices of those “outside” the community of faith form and shape our worship. In so doing, it might actually inter-weave mission and worship; worship and mission. In other words, a sort of reframing of the historic church affirmation, the rule of prayer is the rule of belief; lex orandi, lex credendi. If we pray our mission, we might end up believing (and acting) our mission.
The result was astonishing. Energy levels went right up. Within 30 minutes, the groups had written 8 short liturgies. Intriguingly, with no orchestration, they spanned an order of service (without the preaching).
• Call to worship
• Prayer of praise
• Collect of illumination
• Prayers for others
• Word of mission
• Collect of blessing
And so to end the session we worshipped. Each group offered their liturgy. As worship. Which enfolded our day and helped us move through. An example of mission orandi, mission credendi? Time will tell.
Sunday, August 31, 2014
mission then, mission now
I’ve just finished marking a set of assignments for my Mission, Evangelism and Apologetics intensive I taught in Sydney in July. I’m delighted with how the first assignment question worked.
Each student will, at the start of the class, be given a missionary. They will then use the Essential texts
for the course as a beginning point to find out more about their missionary. (These texts are Bevans and Schroeder, Constants in Context: A Theology of Mission for Today or Dewerse, R. (2013). Nga Kai-Rui i Te Rongopai: Seven Early Maori Christians. Rotorua: Te Hui Amorangi ki te Manawa o Te Wheke.)
The student will submit a biography (300 words) of the individual, a summary of how this person understood either evangelism or mission or apologetics (400 words), followed by a discussion of the implications of this understanding for either evangelism or mission or apologetics today (300 words).
Note: If students have other learning styles, they are welcome to submit this assignment verbally, by submitting a 10 minute podcast on a mailed USB stick or uploaded to a website and emailing the relevant URL to the lecturer. The lecturer will be assuming that at 100 words a minute, the spoken length of the podcast is similar to 1000 written words.
I set this type of assignment for a number of reasons.
Fist, stories have power. One way to enthuse and engage about mission is to tell stories. By asking students to do this assignment, I am introducing them to stories, that they might use. (Throughout the intensive, I offered a number of examples – Caroline Chisholm an Australian pioneer and Maori peace stories – to enthuse the class and model the assignment.)
Second, biography as theology. As James McClendon has argued (Biography as Theology: How Life Stories Can Remake Today’s Theology), people’s lives embody doctrine. We see truth in actions. So this assignment was a way of doing biography as
Third, the common perception is that mission in the past has been all about colonisation. This assignment helps them realise that history does include tragedy, but it also includes some outstanding examples of servanthood that brought great benefit to indigenous cultures.
Fourth, it enabled mission to be placed as global, to place our talk about evangelism and apologetics alongside the stories of Maori in mission, pioneering in Japan, India and Europe. It allowed mission to be so much more than Euro-centric.
Sunday, August 17, 2014
bowing to a buddhist monk: a meditation on the Syro-phonecian woman
Here is the sermon I preached this morning at Blackwood Churches of Christ. The lectionary text was Matthew 15:22-28, the story of Jesus encounter with the Syro-phonecian woman. The reading helped me explore a set of circumstances a few weeks ago, in which I found myself bowing to a Buddhist monk. In other words, how do we encounter people of different beliefs and opinions?
Thursday, August 07, 2014
The Congregation in a Pluralist Society: Rereading Newbigin for Missional Churches Today
News this week that Pacifica, a leading theology journal in Australasia and the West Pacific Basin, will publish “The Congregation in a Pluralist Society: Rereading Newbigin for Missional Churches Today,” a joint article by Darren Cronshaw and myself, in which we offer a conversation between the reality of church life and the work of Lesslie Newbigin.
Lesslie Newbigin sought to engage the gospel with Western culture. A rereading of Newbigin’s work offers insights for mission and communicating the gospel in the twenty-first century Western world, including the need to grapple with religious pluralism. For Newbigin, ‘[T]he only hermeneutic of the gospel, is a congregation of men and women who believe it and live by it’. How plausible is the Newbigin thesis? Can congregations today believe and live the gospel, especially in a pluralistic context? This article is an appeal for attentiveness to the place and priority of the congregation, for the sake of mission in our pluralist society. It is grounded in the experience of two congregational case studies, which opens up conversation with Newbigin’s The Gospel in a Pluralist Society. Methodologically, it applies Neil Ormerod’s understanding of ecclesiology as grounded in ‘historical ecclesial communities’ to test both the groundedness and plausibility of Newbigin’s congregational hermeneutic.
It has been accepted for immediate publication in Pacifica (volume 27 number 2), which is one of Australia’s leading theological journals. It’s great to be writing about mission and church in that sort of context and to be have been able to provide a body of writing which results in congregational studies being considered a legitimate source in theological enquiry.
Thursday, July 17, 2014
‘Urban Life Together’ Conference
A great initiative in Melbourne, with a call for papers for an ‘Urban Life Together’ Conference, 17-18 October, 2014. It hopes to bring together Christian activists, thinkers, leaders and practitioners to interact around urban mission.
Input is invited from practitioners, leaders, activists, researchers and students to explore themes or relate issues or case studies. Either a 30 minute paper, or a 10 minute presentation. I’m keen to encourage this, so in a somewhat playful mode, have offered two presentations.
Presentation one – Fresh or failed? Sustainable practices in new forms of church
Perhaps, the biggest challenge is not starting but sustaining for new forms of church. This presentation will tell the story of new forms of church ten years on, based on longitudinal research in Australia, New Zealand and United Kingdom.
It will identify three sustainable practices – ember theology, shifting from key leaders to key values and building catholicity. Biblically, it will dialogue with Epaphroditus and the Philippian church, outlining five layers of sustainability. Finally, it will consider the impact of climate change, first sociological, in recent sociology of religion trends and second denominational, in the advent of Fresh Expressions as a movement.
Presentation two – Gardening with Soul
This presentation will explore two movies to suggest insights for urban mission.
Gardening with Soul (2013) tells the story of New Zealander Gardener of the Year, Loyola Galvin, honoured for her work in turning the lawn of Our Ladies of Compassion, Wellington, into Common Ground, a community garden for local apartment dwellers. Grow your Own (2007) explores the impact of Asian migrants on a well-established British allotment.
Together, these movies offer insights into urban mission, including the priority of place, soil as sacrament and the stranger’s gift. These insights will be tested against the reality of inner-city Australian community gardens in central Adelaide and Kings Cross, Sydney.
Sunday, July 13, 2014
Shed Church as fresh expressions of church
Phil Smith is planting a new form of community in Caloundra, Queensland. He’s also a journalist and learning with us at Uniting College through the possibilities around blended learning. For a unit this year on “Evangelism, Conversion and the Mission of God,” he created this excellent video about how Christians have engaged in the Men’s Shed movement across Australia.
I played this on Friday as I concluded my Mission intensive at United Theological College, Sydney. It was hot of the press, it was an Australian story, it brought together many of the themes of the course, it did great work linking Biblical narrative, in this case Luke 1:1-12.
What I found particularly intriguing was the work Phil did around what is church, at the very end.
Is shed Church? Or could it be church? Luke’s benchmark for church is followers gathered around Jesus and sent by him to express the Kingdom of God. If a shed is only men gathered around a bbq or a work bench, it doesnb’t measure up, as a fresh, stale or any other expression of church; if however some of these blokes are parts of Christ’s body, connecting with others, investing time and others to grow alongside them, if this is more about Incarnation than recreation … then we’ll see the transforming work of God. And that does look a lot like church.
Saturday, June 14, 2014
Tarlee bound for Trinity Sunday
I’m off early tomorrow morning to spend a day with Tarlee Uniting. They are about 90 minutes drive away. They are led by a Lay Ministry Team, so I’m there to led worship and preach and hopefully give these hardworking locals a bit of a breather. I love these opportunities and find them so very grounding, to be in the country, with folk who are working on creative, whole people of God, outworkings of faith and discipleship.
It’s Trinity Sunday, so that is a natural place to begin. I will use my children’s talk introducing Rublevs icon (doing theology with our eyes). We will also be doing theology with our hands, making friendship bracelets, weaving the colours of the three figures in Rublev’s icon
After the service, I’ve been asked to engage their leadership team in thinking about mission. I will explore with them how Israel gathered in the Old Testament; patterns of
- sacred spaces
- family meals
What I want to suggest is that this frees imagination on how to be church and Christian, away from “weekly church” to more contextual patterns. This is a development of some thinking I developed in 2012 for the National Rural Ministers conference. I have added some specific examples and I will be interested to see how it goes with a rural church led by a lay ministry team.
Church begins at 9:15 am, so it will be an early start.
Friday, May 30, 2014
Urban Mission Exposure Melbourne June 5-14
Another new innovation at Uniting College …
Explore diverse approaches to ministry and mission as part of our exciting Melbourne Study Tour: Urban Mission Exposure. Led by dynamic pastor, Rev Mark Reisson, you’ll be immersed in urban culture where you can participate in spiritual and discipleship practices, assess context-based new initiatives and reflect theologically on the emerging nature of cities as global cultural centres
Staying in inner-city Melbourne, you will experience the pulse of city and encounter a huge variety of models of ministry and mission, including churches, mission organisations, and innovative projects.This unique opportunity can be studied at Undergraduate and Postgraduate levels.
The cost is $550, which includes all accommodation and transfers and you’ll need to make your own way to Melbourne. Standard tuition fees apply (FEEhelp and Studyassist available).
Find out more by phoning Student Services on 8416 8400 or visiting on Facebook.
Rev Mark Reisson is the Coordinator for Mission and Community Engagement with Churches of Christ in SA and NT, coordinates Surrender Conference in SA and is an adjunct faculty member of the Adelaide College of Divinity.