Friday, May 15, 2015
Mission and the Church “more information please”
I’m teaching a 4 day Mission and the Church intensive here in Adelaide, 16-20 June. Someone asked this week for more information, to which I responded:
I will focus the 4 days around 7 disciplines of mission (based on some integrative work by Bishop Steve Croft, former Fresh expressions Director, after he spent 3 weeks with the Catholic Archbishops in Rome talking mission)
1. The discipline of prayerful discernment and listening (contemplation)
2. The discipline of apologetics (defending and commending the faith)
3. The discipline of evangelism (initial proclamation)
4. The discipline of catechesis (learning and teaching the faith)
5. The discipline of ecclesial formation (growing the community of the church)
6. The discipline of planting and forming new ecclesial communities (fresh expressions of the church)
7. The discipline of incarnational mission (following the pattern of Jesus)
So there will be an introductory morning around what is mission. Then a half day each per discipline. I am using this framework in order to focus on mission as practise based, an integration of theory and practice.
The 5th day will be done in the persons own time. This will involve visiting a case study of their choosing, from around their context, in order to explore a grounded example of mission.
The assignments will focus around
- the preparing of a set of Lenten Bible studies based on the WCC new statement on Evangelism and Mission (2012). This will ensure linkage with the most up to date mission thinking of the global church, in a way that is useful for ongoing leadership in mission in the church
- a mission storytelling from across cultures. Each participant will be given a missionary from another time/culture and will be invited to “tell their story”. Again, this will provide a relevant resource for those involved in leadership in mission
- applying learning to a case study, in which the course input and attached reading will be integrated
The classes will be shaped interactively. I will come with some stuff, but will work to ensure that needs of the participants will be a shaper of the direction of the class.
I will be involving two visiting lecturers, in order to broaden and enrich the experience. One has completed PhD study on congregations and agencies and how those relationships might be enhanced. They will help us explore the discipline of incarnational mission, with particular application to how social justice and mission projects integrate with the life of the inherited church.
The other is doing PhD study on people coming to faith in Australia today. They will use this data to help us explore evangelism, by weaving in their cutting edge research into conversion today.
I want to find a way to reference every single thing I’ve written while in Australia in the last 5 and a half 5 years, so that an integrating thread through the time is my own mission thinking, whether in indigenous communion practices, community gardens, U2 concerts or art and spirituality spaces.
For more information or to enrol, contact the Adelaide College of Divinity.
Sunday, May 03, 2015
research memo: How to evaluate mission? Using processions of mission in Preamble
Research memos describe what is being processed during a research project. They allow you to describe the research process and what may be emerging in the data. They can be written during and after research. They can be a few paragraphs or a few pages. Here is a research memo in relation to tomorrows’ presentation:
The Trinity as two processions in mission: a post-colonial proposal for evaluating ecclesial life
Monday, 4 May, Uniting College for Leadership and Theology Research hour, 4-5 pm
As I begin to analyse my data, the question of evaluation emerges. Simple measures for evaluation are numeric and financial. Do these communities grow? Do they survive? How are they sustained financially? I find these problematic. First, they don’t account for the richness of my data. Second, my methods are qualitative and numbers are quantitative. Third, the standards of numbers applied to fresh expressions are not consistent with those applied to inherited churches.
So I am looking for more explicitly theological measures. I wonder if a Trinitarian mode might help. First I consider God as Creator, Redeemer, Sustainer. This is promising. I can argue that my data shows a high degree of creativity and a high degree of faith sustaining, but less of an overt redemption. However when I read my widely, I note a wider theological unease with God as Creator, Redeemer, Sustainer. It runs the risk of turning God into a doing, not a being; of cleaving the immanent Trinity from the economic.
Then, by a process of curiousity, I discover the work of Bernard Lonergan, Neil Ormerod and Robert Doran in regard to the processions of mission. I read over eight journal articles and two books. This is most promising and a framework develops, by which I can assess my data. It would allow quantitative measures to be held with a qualitative frame. It unites the immanent Trinity with the economic Trinity.
However, I remain aware that I am reading men, from a Catholic and Western tradition. Thus there is an (inevitable) particularity about where they are doing theology from. I continue to ponder this. Is there any work done on the processions of mission from a post-colonial perspective?
Not that I can find. However, I can still work from first principles and primary data. The source closest to hand is the Uniting Church Preamble. While on Walking on Country, among indigenous people, I read again the Preamble. This is a most promising direction. There are indeed two processions of mission in the Preamble. However they yield quite a different framework by which to consider my data.
At this point, I remain undecided about whether to try and synthesis the two frames (Lonergan et al and the Preamble), or to keep them distinct. I suspect a way to progress my thinking might actually perhaps lie in my data. Thus my next task is to see what emerges from my data when these two frames are applied. But as it stands, I certainly have enough to present in my paper tomorrow.
Thursday, April 23, 2015
Walking on Country 2015: educating the whole church
Walking on Country was one of the changes I worked through College as I began as Principal in 2012.
Now in it’s third year, it is envisioned to be a 3/4 day immersive, educational and spiritual experience of Indigenous culture, history, politics and contemporary lifestyle. It began focused on candidates. It has grown, and now includes a variety of ministry agents of the UCA, plus students of the ‘Towards Reconciliation’ Flinders University topic. As I said to someone today, we as a College are playing a role in educating the whole church, not only the candidate part of the church.
The aims are:
1. For participants to learn about the cultural, historical and contemporary life of an Indigenous community
2. For participants to explore ‘decolonisation’ of their colonised thinking and relationships,
3. For participants to develop conceptual, emotional and spiritual foundations for covenanting and friendships with Indigenous communities and the UAICC
4. For participants to commit to a journey of reconciliation with Indigenous Australians, and to the vision for Covenanting in the uniting Church.
This year we walk on Adnyamathanha country in the Flinders Ranges, and explore the dimensions of the Nguthunanga Mai Ambatana – The Lost Children story at Damper Hill. The program consists of preparatory reading, the immersion experience, and some form of post-trip action to continue to relationships begun with Indigenous people.
There are 19 people going. Even more exciting, I’m one of them, taking my turn as a faculty representative. And personally, saying my farewells to the Flinders Ranges, a part of Australia that I love.
Tuesday, April 14, 2015
witnesses of a wounded church: sermon on Luke 24 (Easter 3)
A sermon I preached among our candidates and Faculty. The Biblical text was Luke 24:36b-48 (Easter 3) and I have been reflecting on being Christian in a country with such a tragic historical relationship with indigenous peoples.
On Saturday, I was offered front row seats at the episcopal ordination of Chris McLeod as Assistant Bishop with special responsibility for ministry alongside Aboriginal people in South Australia. It was amazing to drive down King William Road at 9 am on Saturday morning and to see Bishops from all over Australia and New Zealand all dressed up.
And behind them to see clouds of smoke from an indigenous Kaurna smoking ceremony, billowing above their heads. I wondering if St Peters Cathedral was on fire for a minute.
Chris is the first ever Aboriginal Bishop in South Australia; and the 3rd ever in Australia. Chris is one of my PhD students, hence my ability to secure a front row seating. Closer to the action even that all the Clergy, including Peter, Vicky’s husband.
The ordination made major news, with footage on Channel 7 on Saturday night and in the Sunday Times yesterday. When interviewed by channel 7, the sound bite they grabbed was of Chris saying he hoped to a Bishop of healing. It struck me as a rich way to understand our Bible text, the Gospel reading for Easter 3; Sunday April 19. In particular the last words from the reading, from verse 48 – you are witnesses of these things.
I’m a missiologist, so when the word witness pops up in the Bible text, I pay particular attention. When I’m working with church groups I often suggest that “witness” is a better word for us to use than “evangelism.” Witnesses simply pass on what they experience. In court the task of an eyewitness is to report what you see. No hearsay, no interpretation, no guesses at motives or the big picture. Simply be a witness.
For most church groups, this is encouragement. And challenge. Encouragement, because there’s a simplicity when evangelism becomes report what you see. You don’t need to know everything. You don’t need to be skilled at apologetics. You don’t need to know all the story. You don’t even need to have done Heritage and Polity or Church, Ministry Sacraments. So that’s an encouragement. We’re to be witnesses. It’s as simple and as honest as report what you see.
But alongside the encouragement, there’s also challenge. Do you have a faith story that’s active enough to witness to? Can you share of healing. Or are you stuck nursing your resentment and pain, polishing it for revenge? For a mainline church like the Uniting, when at times being a church member has been linked to social status, the invitation to be a witness becomes a particular challenge.
I love the way that “witness” in this Bible text is so framed by experience. The disciples are startled and terrified in v. 37. Those are pretty honest words to keep in your story of witness. Jesus responses with “Touch me and see” (v. 39). That’s a pretty experiential approach to being a witness. And by eating fish in v. 43. That’s a very practical response to being risen.
I love that these honest and experiential and practical details are included, presumably as an example of what being a witness will actually look like. It will involve telling the honest and experiential and practical details. Which helps me make sense of the ordination of Chris. He hopes to be a Bishop of healing. For Chris to do that there’ll need to be remembering. And a grieving. You see, Chris’s mother and grandmother are stolen generation.
And so Chris can’t tell his story without telling their story. And in so doing, telling the story of a church, who contributed to their pain. That’s what will need to happen as Chris sets out to be a witness to healing.
I’ve been reading Australian Catholic theologian, Nieil Ormerod’s lastest book, Re-Visioning the Church: An Experiment in Systematic-Historical Ecclesiology. Neil looks at the church through history. He divides history up into eras and every Era he gives a name. And the name he gives to this era, the era we’re all in together, is the Era of the Wounded Church.
And it’s in this Era of the Wounded Church that you and I are called to be a witness. It’s in the era of woundednes that you are seeking to exercise ordained ministry in the Uniting Church.
Which means, taking into account the Ordination on Saturday, our witness must to include our woundedness, the woundedness of the church. That’s the only way for our story to have the human and experiential and practical details which are so clearly part of being a witness here in the Luke 24. Being startled and terrified. Touch my wound, and see.
Neil Ormerod (Re-Visioning the Church: An Experiment in Systematic-Historical Ecclesiology) talks about the defensiveness that has emerged within the Catholic church as it is wounded. But also about the creativity that’s also been part of the church’s story, how the church has transformed itself through history. And by how the strongest transformation’s have occurred when mission has been the integrating principle.
So the church in the Era of woundedness can chose to be a defensive witness. Or an honest, truthtelling, finding creative transformation in mission witness. You are witnesses of these things.
The Uniting Church recently agreed to a new Preamble to its Constitution. Which begins, As the Church believes God guided it into union so it believes that God is calling it to continually seek a renewal of its life as a community of First Peoples and of Second Peoples from many lands.
Continually seek a renewal.
After the ordination on Saturday, I got talking to a Uniting Church colleague. And he said that he and his mob really hoped this is ordination was not just symbolic. That it would actually lead to real change.
And we could ask the same about the Preamble. How is it practically, continually renewing our witness. As a College. As individuals. Because every one of us who lives in Australia, we are witnesses of these things.
Thursday, April 09, 2015
The Trinity as two processions in mission: a post-colonial proposal for evaluating ecclesial life
A precis of some reading, thinking, writing and chatting (with anyone I think might even be vaguely interested in listening).
How to evaluate the mission life of a church? Popular measures include numerical, economic (can we afford a minister and building) and romantic (the good old days). This paper will explore the measures that emerge when the Trinity is understood as one God, three Persons and two processions in mission. It will seek to develop the work of Bernard Lonergan, in conversation with Neil Ormerod. It will analyse their understandings, including paying particular attention to the understandings of Spirit and mission embedded in the Uniting Church Preamble. This provides a post-colonial voice in the development of a proposal for a post-colonial missional ecclesiology. Four markers will be identified and tested on a case study: the author’s empirical research into fresh expressions of the church ten years on.
Which I get to present, Monday, 4 May, Uniting College for Leadership and Theology Research hour, 4-5 pm.
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.
Wednesday, February 25, 2015
Reading Charles Taylor missionally: learning party
What does it mean to speak of church, mission and faith in a secular age?
I am offering a reading group to engage theologically and missionally with Charles Taylor, one of the most insightful cultural thinkers of our time. We will focus on four key books
- James McEvoy, Leaving Christendom for Good: Church-World Dialogue in a Secular Age, 2014.
- James Smith, How (Not) to Be Secular: Reading Charles Taylor, 2014.
- Charles Taylor, The Ethics of Authenticity, 1992.
- Charles Taylor, A Secular Age, 2007.
The aim will be to absorb, to reflect and to consider the implications for mission and ministry.
Wednesdays, 5.15 – 6.45pm, fortnightly from Wednesday 4 March at Uniting College. Seven sessions, finishing June 10. For information, please comment or email steve dot taylor at flinders dot edu do au.
Wednesday, February 04, 2015
Certificate in Bible and Leadership for ESL: new in 2015
I’m so excited by this. Last year I found a funding source and presented a proposal to employ a person at Uniting College to work developing leadership among migrant communities. We made an appointment in July 2014, and since then, Karen Vanlint has been researching what is happening in this area around Australia, plus networking and listening in and around Adelaide.
The result is this: Certificate in Bible and Leadership for ESL: new in 2015
Is English your second language? Do you want to study the Bible? Would you like to learn new skills to serve in your church? This course could be what you have been waiting for!
• 8 subjects over two years, one subject per term
• New entry available each school term
• One 2 ½ -hour session per week, venue to be confirmed
• Subjects include Old and New Testament, Living the Christian Life, Leadership in the Church, Christian Beliefs and more!
• Cost: $50 per subject (including GST)
Enrol now for Certificate in Bible and Leadership for ESL with Karen Vanlint. Karen is an experienced teacher in ESL who wants migrants to have the same opportunity as others to study the Bible.
Email Karen: karen at vanlint dot flinders dot edu dot au or call her on 8416 8420 if you would like more information or to register.
So Adelaide folks, if you know Christians who want to grow in discipleship, leadership and in their English capacities, and who want to learn not in their own ethnic communities, but in contact with the wider church, then please point them toward the Certificate in Bible and Leadership for ESL.
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.