sustain:if:able kiwi

Missional theology at ANZATS 2019

ANZATS 2019 was stimulating and diverse. The keynotes were excellent and the contrasting styles helped provide rich engagement. With over 100 papers and more than 140 participants, it was a great chance to network and re-connect with old friends – particularly for me folk from Uniting College, Adelaide. A highlight for me is always the work of new and emerging scholars, seeing them present with such creativity and enthusiasm.

ANZATS 2019 began with a powhiri and I was privileged to speak in te reo on behalf of manuhiri (visitors). I had been informed I could use both Maori and English, but arrived to find a change of plan and Maori only. I managed to muddle my way through and offer most of the seven sections of mihi whakatau (still need to do more work on my take (reason for meeting), which is considered the hardest section). In addition to duties on the paepae tapu (sacred threshold), I offered two papers.

One (abstract here)

Where #christmasangels tread tweet: Craftivism as a missiology of making

was the product of Outside Study Leave research, developing a presentation I gave at the Christchurch Cathedral last year but knitting (pun intended) in some data, 1100 tweets to be precise, of recipient responses to a piece of local church yarnbombing. This paper generated some really helpful insights, including twitter content creation as an act of “making.”

A second (abstract here)

Praying in crisis: an empirical study of how local churches respond in gathered worship to local and international tragedy and trauma

was a joint project with Lynne Taylor, which examined the responses of over 150 churches to the trauma that was the Christchurch massacre. This paper generated great discussion about the nature of prayer and what it means to relate to the other. We hope to do more on this, particularly find a way to do some follow-up focus group work with some of the churches who demonstrated “being with” (Wells, Incarnational Mission: Being with the World) sensibilities.

It was great in both papers to be working with empirical data and reflecting theologically on the lived expressions of the church. As I said in both the papers, by way of clearing my methodological throat:

Practical theology provides a way to undertake theologically rich and critical reflection on the concrete actions of the church (Swinton, From Bedlam to Shalom: Towards a Practical Theology of Human Nature, Interpersonal Relationships, and Mental Health Care (Pastoral Theology), 12). Actions, like craftivism, invite theological reflection because they are theory-laden, value-directed and as such profoundly saturated by meaning (Anderson, The Shape of Practical Theology: Empowering Ministry with Theological Praxis, 48). Empirical methods of research provide ways to research action and clarify theory and values, which can then be considered in light of the gospel and of church tradition. The insights that result from the dialogue between action-as-theological and wisdom from the tradition can inform further action. Hence practical theology is servant of, and prophet to, the life of the church in the world.

It is always an act of faith, offering a proposal 3 months out and always a relief when presentations land. In this case, having Outside Study Leave greatly helped; as did being able to take some days in lieu to be able to be part of ANZATS 2019.