Thursday, March 15, 2018

theology and church as an actor in development

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One of my current projects involves responding to editorial reviewer comments on an article I’m writing on theological education and development. The article began as a paper I presented, with Phil King, at a conference on Christianity and Development between New Zealand and the Pacific in June 2016. I saw this as an opportunity to get to know the story of a key partner church and helping me think more wholistically about theological education in general.

Following the paper presentation, the spoken paper was turned into a written paper and submitted in May 2017. It is one thing to talk. It is another to set out your thoughts over 6,000 words as it tests the logic of an argument over an extended period. The written paper was accepted, subject to my responding satisfactorily to reviewer comments, for Sites Journal of social anthropology and cultural studies of the Pacific Region. It is scheduled for release in 2019. It will be good to be taking theology in an anthropology and cultural studies space.

Editorial review is a wonderful thing, for it ensures allows thinking to gain critical engagement. Horizons are broadened in terms of reading and as the forest is sifted from the trees. In responding to reviewer comments, I start by categorising them as major and minor. I then create a table, in order to note the work I need to do and provide an account to the editors of how I’m responding. Here is the table for this piece of work, as at 12 March.

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So the last few weeks I have been working away. Here is some writing from today …

Helen Gardner (“Praying for Independence. The Presbyterian Church in the Decolonisation of Vanuatu,’ The Journal of Pacific History, 48:2, 2013, 122-143) argues that Presbyterianism is structured in ways that enhanced its ability to be an actor in development and decolonisation. A Presbyterian church is structured with a national assembly, regional presbyteries and local congregations and these result in a cohesive interwoven identity, encourage individual capacity building and ensure an alertness to context. An interwoven identity is possible, given the interplay between national, regional and local bodies. For Gardner, Presbyterianism is a way of organising that “transcended village and island boundaries … a political form that translated readily to the standards of contemporary democracy” (128). Each body (assembly, presbytery, congregation) has a shared governance group and these provide individuals with opportunities to develop administrative and political skills. The result was that ministers were able to play a significant role in a newly independent Vanuatu (Gardner, 142). An interwoven set of governance groupings enables grassroots voices to be heard. In Vanuatu this “allowed the [church] openly to back the call for independence, as decisions were made from the body of the church rather than imposed by a church hierarchy” (Gardner, 128).

Posted by steve at 10:07 AM

Friday, February 23, 2018

research play in the inbetween spaces

Unknown I’ve had a rich, demanding, draining and playful 24 hours. It has involved 24 hours gazing out the window of the Business School at Auckland University, finding generative space in a conversation between social entrepreneurship and theology.

It began last year, when we at KCML piloted the Lighthouse, an educative weekend encouraging local churches in innovation. Funded by an external funder, the funders challenged us to draw on resources from outside the Presbyterian theological world. A number of conversations and networks over the next few months resulted in working with a lecturer from the Business School at Auckland University. As we began she challenged us: what does Christ-based innovation look like? What in Christian resources might encourage the making of all things new?

The result was a rich weekend, in which I worked through the 6 images of innovation in my Built for change: A practical theology of innovation and collaboration, while the lecturer introduced contemporary innovation practices liked the Innovation Canvas and Rituals of dissent. Participants loved it.

As the weekend concluded, we wondered aloud about doing some writing together. Hence the last 24 hours. Having listened to each other teach over a weekend last year, we met yesterday and began to toss around possibilities for publications. We searched the web for journals. We shared the things we had learnt:

  • could the social entrepreneurship of Joseph Schumpeter provide a way to understand the church as apostolic?
  • could Jesus as fool in 1 Corinthians 4 be read in light of the Biblical Wisdom literature as a way of encouraging resilience and risk-taking in social entrepreneurship?

We used the 40 paragraph technique, chose two different journals, one business, the other theological and began to map out what we might say. We had coffee and mindmapped. We challenged each other and made new connections. We shared journal articles and insights from previous writing.

We now both step away, to meet other commitments. Yet we have a clear map and enough structure to keep on writing. We are both working on our strengths and will need each other to ensure the interdisciplinary conversation continues.

It was rich, demanding, draining and playful. It is interdisciplinary, seeing what emerges in the inbetween spaces. It is a form of benchmarking – taking my speaking and exposing it to another academic, seeing what is making sense and what needs clarifying.

Posted by steve at 04:08 PM

Thursday, February 22, 2018

Re-weaving creation and redemption in light of Oceanic epistemologies

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This project will examine the relationship between creation and redemption as they relate to the missio Dei.   This has particular relevance in Oceania, given the unique water-based geographies that shape history and epistemology. It also has global relevance, given that the Pacific Ocean is the planet’s beating heart and the Cartesian dualisms inherent in the European authors’ who in the twentieth century articulated the missio Dei.

The project will involve a bi-cultural partnership between two authors, one Maori, the other Pakeha New Zealand. Together they will read the Waitangi Tribunal 1999, Whanganui River Report (1999) to articulate how water is understood and consider the implications for Christian understandings of creation and redemption. This will foreground indigenous epistemological realities, in particular threads of ancestors and gift exchange.

The initial working proposal is that creation and redemption are woven together in multiple ways. Water is neither accident nor afterthought. It is the place where one is fully human, connected to ancestors and blessed through Divine gift exchange.  This allows the missio Dei to be located amid Oceanic realities, as a challenge to anthropocentric and individualised notions of missio Dei.

For a baptismal liturgy, that began this project see here.

Posted by steve at 11:44 AM

Tuesday, October 24, 2017

Rethinking the Reformation: Sola Scriptura in Aotearoa New Zealand

(My abstract for REFORMATION 500 NZ: a multi-disciplinary conference on the Reformation and its impact will be held in Hamilton, New Zealand, to mark the 500th anniversary of the symbolic beginning of the Reformation on 31 October 1517.

Rethinking the Reformation: Sola Scriptura in Aotearoa New Zealand

Essential to the Reformation was the claim of sola Scriptura that destablised received patterns of church tradition. Yet contemporary reader response theory shifts the focus of Scripture from text to reader, from tradition to context. How might indigenous strategies of Scripture reading in Aotearoa New Zealand help us rethink the Reformation? Two examples are provocative.

One is the speech of Wiremu Tamihana recorded in the Great Britain Parliamentary Papers. In response to the ultimatum presented by the Crown to Waikato Maori in 1861, Tamihana drew on Deuteronomy 17:15 and Ephesians 2:13. The result was a contextual theology of church and state which reconceived Maori political initiatives, preserved difference and offered a Christology framed by justice.

A second is Te Whiti O Rongomai’s use of the Bible at Parihaka in the 1880’s. His use of the Samson narrative in Judges 15:4-5, as outlined in Nita McMaster’s research, shows a remarkable sensitivity to the narrative development of the book of Judges. Te Whiti invoked the implements of the oppressor, both their sacred text and their plough. This was a radical reading, an indigenous strategy that pre-dated by some hundred years Western interpreters (including Robert Boling and Roger Ryan) who argue that Judges 15 offered a guerilla strategy of non-violent resistant.

The Reformation impulse that prioritised vernacular translations of Scripture is evident in the historical commitment to Bible translation in New Zealand. What is intriguing is how this privileging of text results in indigenous readings that challenge the patterns of tradition being imposed by colonisers. Such is the power of sola Scriptura when people read for themselves in their own language.

Hence the examining of sola Scriptura in Aotearoa New Zealand is instructive in rethinking the reformation. Sola Scriptura is a key resource in resisting imperialism and complexifying understandings of cross-cultural transmission.

Posted by steve at 11:42 AM

Tuesday, October 17, 2017

Thresholds: liminal learnings for theological education

I’ve been asked to contribute to a 2018 book on the future of theological education in Aotearoa New Zealand. The theoretical lens is thresholds, which got me thinking about the ways that previous thresholds might resource future journeys. Here is the abstract I submitted for the research project yesterday.

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Thresholds: liminal learnings for theological education from the history of becoming Presbyterian in Aoteoroa New Zealand

Steve Taylor

Our history, according to Paul Ricoeur, tells us how we might become. For Presbyterians in Aotearoa New Zealand, theological education has taken historical shape over 140 years ago, first in the Theological Hall, more recently through the School of Ministry and Knox Centre for Ministry and Leadership.

Four thresholds have been significant, including relationships with indigenous people, responses to migration, the impact of secularism and student activism in seeking a nuclear free New Zealand. In this history is embodied knowledge, as a range of thresholds have been negotiated. In each is the opportunity to examine theological education by probing the socio-location of church and college, paying particular attention to the learnings from encountering an-other.

A threshold suggests someone, or something, is on the other side. How has the voice of the other been heard in the history of Presbyterian theological education? The church as institution has power in the form of church discipline, standards for ordination and resources of time and finance. How has theological education positioned itself, both in relation to power and in self-understanding as it encountered the liminal space between stakeholders and marginal voices?

An examination of the history of Presbyterian theological education, using published history, archival research and (potentially) participant interviews will clarify liminal learnings that can address the who, how and what of what theological education might become in Aotearoa New Zealand.

Posted by steve at 09:55 AM

Sunday, September 24, 2017

Revelation’s Dawn Chorus: Zadok column

I have been asked to be a regular columnist for an Australian magazine, Zadok. Having read my film reviews for Touchstone, they requested a 860 word column every 3 months. I see is as an opportunity to write a lay focused piece of theology. They are happy for me to blog the columns I write, which makes them accessible not only on paper in Australia but digitally for everywhere. Here is my second article, for the Spring 2017 edition:

Revelation’s Dawn Chorus
By Steve Taylor

The huia is a bird, native to New Zealand, with long black feathers and a white-tipped tail. Thousands of huia were exported overseas after becoming fashionable in Britain following a presentation of tail feathers to the Duke of York when he visited New Zealand in 1901. Within six years, the huia had disappeared. Since then, New Zealand’s dawn chorus has lacked the huia’s smooth distinctive whistle.

We as humans take a strange attitude towards those with whom we share this fragile earth. We are born into gift, yet we grow with a seemingly inbuilt desire to possess rather than share. The legacy of social Darwinism is competitive acquisition in which the strongest survive. In A Short History of Nearly Everything, Bill Bryson tells repeated stories of this human desire to possess. The Bachman’s warbler had vanished from the southern United States by 1930. Then, in 1939, two separate birding enthusiasts, in two different locations, came across lone survivors within the space of two days. Both birds were shot. ‘I and me’ trumps ‘we and us’.

I think of the huia and Bachman’s warbler when I hear Revelation 7:9-10 read aloud in church: the news of every nation, from all tribes and peoples and languages, declaring God’s salvation. This dream of the new heaven and new earth makes me wonder about tongues and nations that no longer speak. Could they also be redeemed? Could resurrection and redemption be so complete that what we know as extinct will be resurrected to sing in praise of Christ?

The Hebrew language was once like this. After exile, by 400 CE, the language of King David was lost from everyday spoken use. Yet in the 19th century, through adapted new tools and modern words, Hebrew was reborn. It is a tongue, once extinct, that will now be part of Revelation’s Dawn Chorus.

Let me push my redemptive wondering one step further. What if the Revelation dream of every tongue singing in praise also included bird song? What if God’s salvation included the huia’s whistle and the Bachman’s warble?

Sometimes I dismiss my Revelation wonderings as romantic nonsense. We live in a world of science and reason. What is dead is dead. Jurassic Park is simply childhood make-believe.

Yet in the New Testament I keep hearing hints. In Luke 19:40, Jesus reminds all those listening that, if humans fall silent, then stones will sing. If dead rocks can praise their Creator, why not birdsong?

In Colossians 1:19-20 we find (in The Message translation) that Jesus is so spacious and roomy that everything of God finds a proper place. This includes all the ‘broken and dislocated pieces of the universe – people and things, animals and atoms’. All of creation gets properly fixed together in vibrant harmonies. It is a wonderful picture of creation redeemed and restored. Perhaps the harmonies are poetic rather than literal. And yet I wonder. Might not animals and atoms, huia and Bachman’s, find voice in Revelation’s Dawn Chorus?

In a world of science, flattened by reason, I need to keep hitting refresh on my theological vision and Revelation dreams. For me, one essential resource is Rowan Williams’ The Dwelling of the Light: Praying with Icons of Christ (2003). Williams, one of our finest contemporary living theologians, ponders the icons of the church. The icons of the church are theology. They were ‘written’ and are to be ‘read’ as carefully as any theology textbook.

Every Easter, in order to keep my theological song lines in harmony, I retrace a resurrection vision. In the classical Orthodox Resurrection icon, the Risen Christ stands on a narrow bridge of rock spanning a dark pit. Christ is grasping Adam with one hand and Eve with the other. He is restoring relationships – between men and women, between humanity and creation, between the mind’s knowledge and the body’s experience.

Williams also notes the presence in this icon of characters from the Jewish Scriptures, including David, Abraham, Moses. The resurrection becomes the moment in which a new human community is born. Williams then draws on Maximus the Confessor and his explanation of Christ as overcoming all the great separations that humans suffer. This is God as spacious and roomy, all of creation found together in vibrant harmonies.

Reading Williams, I look more carefully at that classical Orthodox Resurrection icon. Surely all this talk of creation will include animals and atoms. Can huia and Bachman’s be etched into these Resurrection writings? What birds did join the Dawn Chorus on Resurrection Day?

Talk of social Darwinism stands in stark contrast to Revelation’s Dawn Chorus: dreaming of an earth of caring humans committed to redemption of all that is weak and frail, marginal and close to extinction. We need to keep drawing those theological song lines between Christ in death, Christ in resurrection and Christ in final return. If the stones sing praise as Jesus walks toward death and atoms harmonise in resurrection, then why not at the Great Dawn Chorus foretold in Revelation?

My first Zadok article, on sacred welfare, on the interplay between community engagement and congregational mission, for the Winter 2017 edition is here.

Posted by steve at 11:10 AM

Wednesday, August 02, 2017

baptismal words: indigenous and creation based

On Sunday, I was asked to participate in a baptismal service at a local Presbyterian student congregation. In preparing, I wanted to ensure baptism was rooted in a Biblical frame. I wanted to honour the bi-cultural relationships of which the Presbyterian church in New Zealand is a part. I also wanted to connect baptism with creation, given the importance of creation as a mark of mission in the church.

I was encouraged in this direction by a conversation in January with a Maori colleague, who noted the importance of water in Maori culture, and how the old people always reminded him that from an indigenous theological perspective were are all children of the sea. He offered a Maori proverb:

Tangaroa whakamautai, nga tamariki o te Moana nui a Kiwa.

He then linked the proverb with an Old Testament Scripture, from Genesis 6, of the Noah story. This is very astute. Rupert of Deutz, an 11th century theologian, wrote of “how familiarly and how frequently the Holy Spirit was revered even before the coming of Christ, mostly with respect to water” (Rogers, The Holy Spirit: Classic and Contemporary Readings, 178).

water-body-macro-shot-1388772 The conversation got me thinking about the importance of water in the Bible and in baptism. So I pondered scriptures in which there is a connection between water and God – and how they might help us understand baptism. Anyhow, here is what resulted … (more…)

Posted by steve at 09:19 PM

Wednesday, July 05, 2017

Wonder Woman as female Christ figure: a theological film review

ticket-1543115-640x480 Monthly I write a film review for Touchstone (the New Zealand Methodist magazine). Stretching back to 2005, some 120 plus films later, here is the review for June 2017.

Wonder Woman
A film review by Rev Dr Steve Taylor

Wonder Woman is fun. My three female companions loved it. Each appreciated a strong woman, doing what is right without needing a male savior. For one, there was delight in connecting with 1970’s childhood TV memories of Lynda Carter fighting crime with one golden lasso and two bullet-deflecting arm guards.

Wonder Woman was a comic character, created in 1941, for DC Comics. The opening scene of the Wonder Woman movie pays homage, with a Marvel van delivering a package. Inside is a photograph. It is a smart scene, connecting Diana (Gal Gadot) with the comic genre, locating her in contemporary time, yet with a photographic history that includes World War 1.

Wonder Woman was created by American psychologist and writer, William Moulton Marston. He sought a superhero who would triumph not with fists or firepower, but with love. “Fine,” his wife said, “but make her a woman.” (Lamb, Marguerite, “Who was Wonder Woman? Bostonia). In seeking inspiration, Marston looked to early feminists, including birth control pioneer, Margaret Sanger.

Given these feminist ideals, it is interesting to then ponder Wonder Woman as a female Christ figure. Historically, Christian theology has offered a number of ways to understand the work of a male saviour. Three have dominated, including Jesus bringing victory over evil, offering a moral example and as a substitute for sin. (There are other Biblical trajectories, including Jesus as our representative, as faithful witness, as adopting us into God’s family, as embracing us like the Prodigal Son and with us in solidarity.)

In relation to Wonder Woman, the act of sacrificial love is performed by the male, as Steve Trevor (Chris Pine) offers his life for the sake of the world. Diane takes another approach. In a climatic final scene, she presents in a crucifix position, arms outstretched, radiating white love from her heart to conquer darkness. It is an act chosen after an extended wrestle with the implications of free will.

It is a complex moral question, carefully explored over an extended final action sequence. Will you give someone choice, when they have the ability to choose evil? For Diana, the answer is resolved in remaining love.

“And now I know… that only love can truly save the world.
So now I stay, I fight, and I give – for the world I know can be.
This is my mission now, for ever.”

Confronted with the human potential to bring darkness, she triumphs not with fists or firepower, but with love. In so doing, redemption chooses to participating with humanity, active in a mission in which love wins.

Wonder Woman is packed with action and fun-filled humour. It provides connections for fans new and old. For new fans, Diana’s Amazon origins are describing, while for old fans, she appears in the opening scene in the same clothes as she wore in the much loved 1970’s TV series. At the same time, Wonder Woman is a serious examination of a female Christ figure who responds to the complexity of free will with a remaining love.

Posted by steve at 07:21 PM

Tuesday, May 23, 2017

Objects of faith: Pulpit bibles and Presbyterian theologies of Scripture

“..religion is characteristically expressed in communities of worship.” Marilynne Robinson, The Death of Adam: Essays on Modern Thought, Picador, 2005, 99).

Unknown-1 This is the pulpit Pew Bible of the now closed Andersons Bay Presbyterian Church. Embossed on the front cover are the words “Good News Bible. Today’s English Version.” It replaces an older Bible, a King James Version. It thus stands as a sign of change in the life of this church community. One wonders what motivated the change process and how it impacted on those used to the existing version.

Unknown-2 Inside is a handwritten inscription. “To the Glory of God. Presented by Robert Hamilton in memory of his wife, Adeline Maude, June 1985.” The Bible is thus personalised, fused with the life of this unique church community and the individual grief as a loved person dies.

Inside is also a bookmark. It is blue felt and has two hand embroidered symbols, both in yellow. One is of a cross, the other is of the burning bush. Both symbols speak of significant iconography, the Christian cross and the burning bush as the emblem of the Presbyterian Church of Aoteaora New Zealand. They suggest this church community is marked as Christian and as part of the Presbyterian Church.

These three markers – “Good News Bible. Today’s English Version,” the handwritten inscription and the hand embroidered symbols – suggest an approach to Bible reading that is open to change, entwined with individual story yet located within the Christian and denominational history. They suggest a Presbyterian theology of Scripture, embedded in the everyday practices of this community of faith. How consistent is this with other Presbyterian, other Protestant, other Christian approaches to Scripture?

One way to address these questions is to place the Andersons Bay pulpit Pew Bible alongside research by Joseph Webster (“Objects of Transcendence: Scots Protestantism and an Anthropology of Things,” Material Religion in Modern Britain: The Spirit of Things, Palgrave MacMillan, 2015, 17-35). He explores how Bibles are used in Scottish Protestantism.

First, Bibles are open (24). Second, Bibles are understood as a living word shaping the behaviour of individuals (25). Third, Bibles are an object that can mediate salvation (26). At work in each of these affirmations is a commitment to the “power of encountering tbe biblical object and its person-like qualities” (26). The use of this object of faith, the Bible, suggests the importance of providing “routes of access to the inwardness of this book (27). What matters is not only the actual text, but also the object, Scripture as an ever-present and potentially transforming reality. “”[T]he saved” become “living epistles” as their lives are conformed to the Bible (29).

Webster reads this alongside cultural shift, in particular the arrival of modernity. Webster argues that these understandings he observed in Scottish Protestantism are neither pre- nor anti-modern. Bibles are used, according to Webster, as consubstantiated hybrids (33). They are at the same time a collection of pages and the breath of God. This is made possible by a worldview of immanence and transcendence in which things are both material and enchanted.

Back at Andersons Bay, we see this materiality. There is the willingness to replace one material book with another, believing that it is not only in specific certain mystical pages that God is encountered. There is the weaving of individual biography, in which tradition is understood in relation to church members who have gone before. There is the craft of embroidery, consistent with a church known for this particular craft. These suggest a commitment to materiality, at odds with stereotypes of Protestantism as not of this world.

Yet we equally see transcendence, in the decision to change the Bible, presumably to enhance the living witness of this text. Also in the belief that in the craft of embroidery and the remembering of individual lives will come inward transformation of individual lives: routes of access in which “the saved” become “living epistles.” (Webster in Material Religion in Modern Britain, 27, 29).

Posted by steve at 12:06 PM

Tuesday, May 02, 2017

Resurrection for mission

Some (theological) writing this morning, drawing on the Resurrection to understand listening as the first act of mission …

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Rowan Williams offers a way to understand the interplay between Christ, church, creation and culture. In The Dwelling of the Light: Praying with Icons of Christ Canterbury Press: Norwich, 2003, 23-41, Williams introduces a classical Orthodox Resurrection icon. Icons are “written” and “read”: theological documents in which we encounter Christ. Williams points to the way that in a classical Orthodox Resurrection icon, Christ unites, standing on a narrow bridge of rock spanning a dark pit. Christ is grasping Adam with one hand and Eve with the other. He is restoring relationships – between men and women, between humanity and creation, between the mind’s knowledge and the body’s experience.

Williams then draws on Maximus the Confessor and his explanation of Christ as overcoming all the great separations that humans suffer. Williams notes the presence in the icon of characters from the Jewish Scriptures, including David, Abraham, Moses. The result is that “the resurrection is a moment in which human beings are reintroduced to each other across the gulf of mutual resentment and blame; a new human community becomes possible” (31-2). The Risen Christ is reintroducing us, opening the ways by which these characters from Scripture stand in the middle of “our present community, speaking to us about the God who spoke with them in their lifetimes in such a way that we can see how their encounter with God leads toward and is completed in Christ” (34). Thus revelation comes, understood in light of the resurrection. This is then applied to the relationship between Christ and creation. “But if we also bear in mind the context in which Maximus the Confessor sets the work of Christ, we can see here in outline the foundation for understanding the relation of Church and creation” (35-6). The logic is one of extension. “If the Risen Christ takes hold and speaks through the great figures of biblical history … by the same token he speaks through the world around us … he introduces us to that world and requires us to listen to it and receive from it what he wants to communicate.” (36) This is the work of Resurrected Christ, a “very obvious consequence both of the theology that shows Christ uniting what fallenness and sin have departed and of the image of a whole history brought to fulfilment … what Christ does and suffers affects all things, all areas of human experience and so all aspects of human relation, including relation with what is not human” (36-7). Through the Resurrection comes a redemption of creation which is so complete that creation becomes a source of revelation. In creation, experience and culture we can see the redemption that Christ is revealing. We are, in the risen Christ, being required to listen and receive from creation, experience and culture.

This provides a Christology of mission.

  • First, mission “opens out” (37) from Christ.
  • Second, we are required to listen to what Christ introduces us to, in this case the world which Christ has overcome our separation from.
  • Third, our listening will include human experience, which in Christ has been experienced, suffered and to which, in the Resurrection, we are being reintroduced.
  • Fourth, human experience, and hence human cultures, are a dimension in which Christ is revealed.
  • Fifth, we are listening for what Christ is speaking, what Christ wants to introduce us to.

Thus in the Resurrected Christ is a theology of revelation for mission. God is speaking, through what Christ as experienced, not only in Scripture and the characters from the Jewish Scriptures but also through creation, human experience and human cultures.

Posted by steve at 09:57 AM

Wednesday, March 29, 2017

“Sexual violence in the line of David: The possibilities and limits of recapitulation” abstract acceptance

I was pleased to hear last week of acceptance of a paper proposal for ANZATS (Australia New Zealand Association Theological Schools) 2017 Adelaide conference. This paper is a joint paper, with David Tombs, public theologian at University of Otago. David did a seminar presentation last year and afterward we got chatting about some more systematic theological implications of his work. I had just returned from doing some work with some indigenous students, which had me thinking about the place of genealogy.

28U44ck I had also been doing some reading on an early theologian, Irenaues. After some email conversation, the following abstract emerged:

Sexual violence in the line of David: The possibilities and limits of recapitulation
ANZATS 2017

Much sexual violence occurs in contexts of kinship, including tragically the family of God. This paper tests notions of recapitulation when lines of kin are stained by sexual violence. Tombs has previously argued that Jesus is a victim of sexual abuse. How is this good news for victims in history?

The genealogy of Matthew 1 connects Jesus with the royal line of David. It names women either sexually mistreated or vulnerable to sexual violence. Tamar is dishonoured by male sexual practices, resorting to prostitution. Bathsheba is sexually preyed upon by a powerful ruler. Rahab as a prostitute is likely to have experienced sexual mistreatment.  Ruth’s vulnerability is evident in the encounter with Boaz. A further victim is anonymously present, given David is Tamar’s father, raped by Amnon. The Matthean genealogy thus locates Jesus as a descendant: of men who violate and of women violated. At stake is the depths to which redemption is possible.

Irenaeus offers an essential link between theology and anthropology. For Behr, The Way to Nicaea (2001), these can be summarised as continual presence, making visible and full maturation. (See also Behr, Asceticism and Anthropology in Irenaeus and Clement, (2000)). These ground redemption in humanity experience. Jesus makes sexual violence visible when framed as from the Davidic line. In full maturity, Jesus acts justly toward victims of sexual violence. Gospel episodes of compassion, vulnerability and solidarity become a recapitulation, a contrast to actions of the males in the line of David.

What emerges are starting points for ways to respond to sexual violence, including solidarity, visibility, acting humanly and tending bodies broken.

David Tombs and Steve Taylor
University of Otago and Knox Centre for Ministry and Leadership: Flinders University

The acceptance of this paper Sexual violence in the line of David: The possibilities and limits of recapitulation will mean I’m making two contributions to ANZATS 2017. I have already had a poster accepted on Structuring Flipped learning: The use of Blooms taxonomy in the classroom experience for the stream of stream on Learning and Teaching Theology.

If I’m going to cross the ditch, I want to maximise the time, hence the submission of two proposals!

Posted by steve at 09:56 PM

Wednesday, March 22, 2017

Where does mission come from? The genealogy of Jesus in Matthew 1 as deep mission

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-> Journal article submission today:

Where does mission come from? The genealogy of Jesus in Matthew 1 as deep mission

Abstract

We inhabit a geographic region in which for many cultures, genealogy is essential to knowledge. Given that Matthew begins the story of Jesus with genealogy, what are the implications for mission?

Three missiology texts are examined – The Biblical Foundations for Mission, Transforming Mission: Paradigm Shifts in Theology of Mission and The Mission of God: Unlocking the Bible’s Grand Narrative – to understand how they conceive Matthew’s genealogy. Genealogy is then considered in two indigenous texts, one located in Aotearoa New Zealand (Tangata Whenua: A History), the other in Australia (Colonial Contexts and Postcolonial Theologies: Storyweaving in the Asia-Pacific). Both demonstrate how genealogy functions as an essential way of knowing, in which ancient memory is structured to clarify relationship with people and place.

The implications of genealogy for missiology are tested, through teaching mission in one indigenous context. This clarifies the vitality of Matthew’s genealogy in framing mission as an ancestor story, a structured transmission in which God as the primary actor is weaving ordinary and indigenous people into the Messiah’s story.

Posted by steve at 05:46 PM

Monday, March 13, 2017

Seeing Silence: Interdisciplinary perspectives programme

Seeing Silence: Interdisciplinary perspectives symposium has come together beautifully. Silence: A Novel is a historical novel. Written by Shusako Endo (1923-1999), one of Japan’s foremost novelists, the book offers an absorbing, albeit bleak, meditation on the inability of the seventeenth century Jesuit mission to establish religious change on Japanese soil. The book is currently being made into a movie, directed by Martin Scorsese. This symposium welcomes a wide range of disciplinary perspectives on the themes of Silence. The call for papers last December has resulted in a historical, religious and cinematic feast.

Friday, 17 March, 7.45 – 8.45 pm
Linda Zampol – The Early Modern Jesuit Enterprise in Japan
John England – A Deeper Faithfulness than Martyrdom

Saturday, 18 March, 9.30-10.30 am
Roy Starrs – The meeting of Buddhism and Christianity in Silence
Lynne Taylor – Our Being becomes us: practising Ignatian Spirituality and becoming Christian

Saturday, 18 March, 11.00-12.00 pm
Richard Goodwin – Silence and Presence: The sacramental style in film
Steve Taylor – Seeing Silence as Cinema

There will also be a panel discussion and a video interview with the director, Martin Scorsese.

The event is part of the Christianity and Cultures in Asia series, a joint venture sponsored by Knox Centre for Ministry and Leadership, the Otago University Department of Theology and Religion, and Presbyterian Research Centre. Registrations ($20) to murray dot rae @ otago dot ac dot nz.

Friday 7:30 pm, March 17, until 1 pm, Saturday, March 18, 2017.
Venue: Otago University

Posted by steve at 08:18 PM

Wednesday, February 08, 2017

paper acceptance Resistance and Innovation: Empire and Native Christianity in the Pacific

I was delighted to hear today that a paper proposal I submitted for the Resistance and Innovation: Empire and Native Christianity in the Pacific conference at the University of Auckland on March 24, 2017 has been accepted. The conference will bring together scholars of Christianity in a variety of disciplines to examine the cultural dynamics of the interaction between native peoples and transplanted Christian churches in the Pacific region. It will pay particular attention to the dynamic tension between centralized and localized religious culture.

My paper will be a development of research I presented at the International Association of Mission Studies conference in Korea in August 2016. I’ve continued to write and research for publication in the months since and am glad of the opportunity to also present my research in a Pacific and University environment. Here is the abstract I submitted:

“Hapkas” Christology as resistance and innovation in Drusilla Modjeska’s The Mountain

The interaction between Christianity and indigenous cultures can provide rich insights into cross-cultural exchange in liminal spaces. Equally the complexity of such insights can be masked by totalising narratives, including hagiography and Euro-centric imperialism.

One way to approach native Christianity in Papua New Guinea (PNG) is through Drusilla Modjeska’s The Mountain. It has been acclaimed as PNG’s best historical novel (Moore, 2012). The post-colonial methodologies of Ashcroft (in Colonial Contexts and Postcolonial Theologies: Storyweaving in the Asia-Pacific, 2014) will be used to read The Mountain for indigenous agency in resistance and innovation. Such a reading requires locating Modjeska as an academic and novelist who refuses to accept totalising binaries, in both her writing and her life.

I will argue that the portrayal of native Christianity in The Mountain assumes indigenous approval and indigenization. Themes of ancestor gift and “hapkas” will be applied to Jesus as “good man true, he die for PNG” (Modjeska 2012: 291). The creative reworking by which native (Omie) people locate Jesus as ancestor gift of Canaanite descent will be examined. This is consistent with recent scholarship in which indigenous cultures are Old Testaments (Lift Every Voice: Constructing Christian Theologies from the Underside, 1998; Brett 2003) and the book of Genesis a demonstration of indigenous faiths being woven respectfully into the story of Israel (The Old Testament of the Old Testament: Patriarchal Narratives and Mosaic Yahwism, 1992).

This subverts the “big man” as a key trope in the ethnography of Melanesia (Big Men and Great Men: Personifications of Power in Melanesia, 2009). It suggests that post-colonial theology pay attention to cultural hybridity and indigenous innovation. Or in the words of The Mountain: a “hapkas” Jesus who is “good man true” for PNG.

Dr Steve Taylor
Flinders University: Knox Centre for Ministry and Leadership

Posted by steve at 07:30 PM