Friday, November 06, 2020

Theologies of fulfilment in a reciprocal study of relationships between Christianity and Ringatu in Aotearoa New Zealand

Today involved submitting a paper proposal for the World Christianity Virtual Conference, March 3-6, 2021. Being virtual, it’s a great way to connect with missiologists, without the expense and time of travel.  The conference theme is the borders of religion and it seemed a good chance to take some research I did last year on a “contextualized case-study” – of how Presbyterians in Aotearoa interacted with Ringatu into a world Christianity space.

SEO-World-Christianity-Conference

However it was also a wakeup call. Being 2021, it is after I finish as Principal of KCML. So when it came to “academic affiliation,” I found myself having to tick “independent scholar.”  While I have links with Flinders and Aberdeen University, they are not Faculty roles. While I’ve got some (very exciting) possibilities for 2021, they are all still conversations and none at the public stage. So a reality check.

Anyhow amid the swirl of emotions, here’s the paper proposal, with notice of acceptance (or not), in a few weeks.

Theologies of fulfilment in a reciprocal study of relationships between Christianity and Ringatu in Aotearoa New Zealand

The crossing of borders of religion presents challenge and opportunity. In Aotearoa New Zealand, Christianity’s arrival resulted in new religious movements, including Ringatu, an indigenous religion, emerging in the 1860’s.

For Presbyterians in Aotearoa, a leading figure in the crossing of religious borders was Rev “Hoani” Laughton (1891-1965). Scottish born, Laughton ministered to Maori for all of his adult life. His approach to other religions is evident in an 1960’s lecture he delivered regarding Ringatu. For Laughton, Ringatu is seen as a living religion, in which Christians must immerse themselves as guests. As a result of Laughton’s participation in “hundreds of [worship] services,” he outlines a theology of fulfilment. Ringatu’s birth is a creative fulfilment in response to the historical actions of Christians in the New Zealand War. Laughton works in the hope of a new dawn for suffering Maori forced into an “arrested twilight” by colonization.

Analysis of Laughton’s approach will occur by way of comparative reciprocities. Initially, Laughton will be pairing with Maori contemporary, Rua Kenana. What is Kanana’s approach to the other religion that is Christianity? Are there signs of evolution, fulfilment even, in the Ringatu movement?

Further analysis will occur by locating Laughton alongside Presbyterian approaches to other faiths, in particular, that of John Nicol Farquhar (1861-1929), Scottish born, who ministered in India for much of his adult life. Farquhar published The Crown of Hinduism, arguing that Jesus fulfils the desires and quests of other religions. How might this resonate with Laughton’s approach to Ringatu and Kenana’s approach to Christianity?

The aim is to utilize a methodology of reciprocity in a contextualized case study. Theologies of fulfilment are tested by listening at the border between Christianity and Ringatu.

Posted by steve at 05:48 PM

Friday, October 09, 2020

Healing amid crisis: an analysis of theologies of healing in public prayer

The Association of Practical Theology in Oceania (APTO) Conference is online in 2020 – December 3 to 5. I couldn’t afford to go normally but virtual is whole other story. The theme is Encountering God: Practical Theology and the Mission to Heal. After a conversation or three with fellow researcher Lynne Taylor, thinking about our praying in trauma research, we’ve submitted the following abstact:

Healing amid crisis: an analysis of theologies of healing in public prayer as local churches respond in gathered worship to tragedy and trauma

Christian practices embody and reflect lived theologies. The gathered worship service is theory- and theology-laden, offering insight into Christian understandings of how God is engaged in human history and what human response could and should be. Investigating how Christians pray corporately is thus a potentially fruitful way to explore underlying theologies.

This paper draws on empirical research to investigate how local churches pray in response to trauma and tragedy. Online surveys were conducted in November 2015 (following coordinated terrorist attacks in Paris) and March 2019 (following the Christchurch mosque shootings).

The paper is part of a larger project, that seeks to examine how in the midst of trauma, churches might pray. Previous analysis has examined the empirical data in dialogue with Storm Swain’s understanding of God as earth-maker (creating/holding); pain-bearer (suffering); and life-giver (transforming) (in Trauma and Transformation at Ground Zero: A Pastoral Theology); and with Samuel Well’s typologies of God’s presence (Incarnational Mission: Being with the World).

This paper analyses the data paying particular attention to healing. What images of healing are evident? Who are envisaged as agents of healing? What is the telos, the imagined shape of a healed world? As one example, a church invited prayer by placing native grasses on the altar. This suggests several theologies of healing, including remembering, with one grass for every victim murdered, and hospitality, recognizing those who died not as “other” but as lives planted in indigenous soil.

The implications for those who pray in trauma and tragedy will be considered, with particular attention to the theological work possible through the practices of Christian public prayer.

It will give us the opportunity/push/invitation to look again at the local church in action and to take in a new direction research shared at ANZATS 2019 and about to have published in Stimulus, the New Zealand Journal of Christian Thought and Practice

“Praying for Christchurch: First Impressions of how local churches responded in gathered worship to the mosque shooting,” Stimulus: the New Zealand Journal of Christian Thought and Practice (co-authored with Lynne Taylor), (accepted for publication) 2020.

Posted by steve at 10:05 PM

Friday, August 02, 2019

formative process and summative assessment in teaching theological reflection in ministry

I teach a course on Theological Reflection. It is a vocational setting. All participants have done an undergraduate theology degree and all are preparing for ministry in a mainline (Presbyterian) context. This trajectory needs to shape the course and two graduate outcomes in particular: one, being attentive theologically to the questions of another in the wider community and two, being able to help a community reflect theologically.

For the last few years, in seeking to attend to these graduate outcomes, I have developed a summative assessment which involves peer review. Students grade (50% along with me) each other’s work, providing both comment and a grade, which I moderate. This attends to the vocational aim of helping a community reflect theologically, which includes being able to assess theological reflection.

However, peer review does not come easily and so I need to provide some opportunity for rehearsal. This includes myself as lecturing doing the assignment. Each year I choose a recent issue and do the assignment (for a 2018 example of reforming ecclesiology in Oceania see here). I provide this “fresh” piece of theological reflection to the class. I give them time to read my model answer and check they are still clear about the assignment. I then ask them to “grade” it. This allows anxieties, fears and understandings to be clarified in community, before they attempt a peer.

Overall, the formative process and the summative assessment has been very generative. It makes clear the vocational endpoints and creates an energy as the class rehearses together. It allows a far greater attentiveness to each other’s work and uniqueness of contexts. While there are anxieties, the interns appreciate engaging more deeply with each other. It’s a really worthwhile process of engaging in capacity building.

Here is a video

explaining Theological reflection assignment Recording from steve taylor on Vimeo.

which explanations more of the why and how, the process and the resources used. The resources and handouts I describe in the video are

  • Case study – of Church as Cathedral of Living Stones – here

For more on theological reflection in this particular vocational space of ministerial formation

  • theological reflection as integrating the journey’s of life go here
  • theological reflection as decolonising through place-based methodologies go here.
Posted by steve at 05:28 PM

Friday, July 19, 2019

Side project research: turning 1 journal article into 2

IMG_7498 So I’m working on an academic side project.

A side project, according to wikipedia, is a project undertaken by someone already known for their involvement in another project. In this case, the side project involves turning 1 recently accepted journal article into a 2nd and different (adapted and localised) journal article.

A side project is also something done on the side, which applies here given my writing occurs outside of normal work hours.

Why this side project?
1 – I’ve already done much of the work. When writing, there is always work left on the editing floor. In this case, a visit to Te Papa to research Pacific bark cloth, along with a literature review. The work got left behind in the 1st journal article. So it just makes sense to bring that work back into production and make it visible.

2 – I have been strongly encouraged. When the initial journal article was accepted by Mission Studies, Reviewer 1 noted “I am intrigued by the notion of “hapkas” christology and hope the author has a chance to expand on this analysis in subsequent research.” Then Reviewer 2 took the initiative and contacted a 2nd journal to say “I reviewed this article and thought it was so good … I thought it would be great” for this second journal. That sort of feedback and proactivity provides motivation and energy.

3 – It’s part of re-connecting to my birthplace of Papua New Guinea. It was such a thrill writing the initial article and that sense of satisfaction and re-weaving continues with this side project. I get to appreciate the bark cloth of my childhood as part of a complex cycle of art production and think again about the kin relationships that were part of raising me. I feel more centred as a human person.

4 – It’s a concrete step in a bigger project – a monograph researching hybridity and genealogy in Christology. That’s a big project. So I need ways to make it bite sized. A 2nd journal article does that, as I extend existing trajectories and develop new sections.

So what is involved this particular side project? The 1st article was for an international journal. For that journal, the article needed to communicate globally. This involved locating a specific, national, piece of research in relation to international trends in mission. Specifically, a literature review that engaged a range of authors, from a range of countries.

The second journal article is for a national journal. This article needs to communicate more locally. Specifically, more concrete detail of the actual culture. Hence editing in the notes I took from that visit to Te Papa to research Pacific bark cloth in 2016. It is such a thrill to find the Evernote entry from September 2016 and realise that 250 draft words, typed on the airplane on the return flight, are just waiting to be edited in. The result is a new section on the history of art in this particular region.

It also requires locating the research in relation to other national research. Hence deleting a range of authors from a range of countries and instead reading through the back issues of this particular national journal. It was such a thrill to find the Evernote entry with the URL of the journal article back copies, already found online, waiting to be analysed. The result is a literature review for this journal of the history of Christology in this journal over the last 30 years – of Jesus the “wontok” (relation), the clan brother, the “tatapa” (protector).

As a result, over the last 2 weeks, 1 hour a day, a very different journal article is being written. Using work already done, yet particularising, localising, enlarging my understandings of indigenous Christologies, important for my ongoing teaching as an inhabitant of Oceania, a guest on the land of another, a boy born in Melanesian.

Posted by steve at 12:15 PM

Thursday, July 04, 2019

Theological Education as Development in Vanuatu published in Sites journal

Steve Taylor, Phil King, “Theological Education as Development in Vanuatu: ‘Wayfaring’ and the Talua Ministry Training Centre,” Sites: a journal of social anthropology and cultural studies 16 (1) 2019, 135-157.

Abstract
Education is essential to development. In Pacific cultures, in which the church is a significant presence, theological education can empower agency and offer analytical frames for social critique. Equally, theological education can reinforce hierarchies and dominant social narratives. This paper provides an account of Presbyterian theological education in Vanuatu. Applying an educative capability approach to a theological education taxonomy proposed by Charles Forman brings into focus the interplay between economics, context, and sustainability as mutual challenges for both development and theological education. However Forman’s model does not accurately reflect the realities of Vanuatu. An alternative frame is proposed, that of wayfaring, in which knowledge-exchange is framed as circulating movements. Wayfaring allows theological education to be imagined as a development actor that affirms local agency, values networks, and subverts centralising models. This alternative model provides a way to envisage theological education, both historically in Vanuatu and into an increasingly networked future, as an actor in Pacific development.

Key words: Vanuatu, theological education, wayfaring, Christianity, development

Screen Shot 2019-07-04 at 5.48.31 PM

This is part of a full special issue on Christianity and Development in the Pacific, which began with Woven Together conference at Victoria University in 2016. New into the role of Principal, KCML, I used the conference as an opportunity to build connections with the Pacific, to collaborate with Phil King, in another part of the PCANZ and to learn about the partnership between PCANZ and Presbyterian Church of Vanuatu. Sites is a journal of social anthropology and cultural studies. It practices ‘delayed open access’, which means that the contents of the journal are made available in full open access 12 months after an issue is published.

I’m grateful to the conference organisors and journal editors, Philip Fountain and Geoffrey Troughton; to the Harrison Bequest which paid for one of the authors to travel to Talua for a ten-day immersion experience in 2017 and to the staff at the Archives Research Centre of the Presbyterian Church of Aotearoa New Zealand and the Hocken Collections, University of Otago, Dunedin for their tending of taonga.

Posted by steve at 06:04 PM

Sunday, June 16, 2019

Indigenous home-making as public theology – Wiremu Tamihana

Unknown-12 Happy Steve, stoked to have a book chapter published on the life of Maori leader, Wiremu Tamihana, in which I argue he’s an extraordinary public theologian.

The theme of home yields rich insights when it is examined through diverse cultural lens, in this case in relation to New Zealand history. Methodologically, an approach of biography as missiology has been used in researching the life of Maori leader, Wiremu Tamihana. In word and deed his reimagining of home has been outlined: in planting an alternative indigenous community, in leadership reorganisation and in public speechmaking as a set of ethical acts shaped by a christological ethic. Translation theory has clarified Tamihana’s reading of Scripture, including the reversing of what is foreign and domestic, and a household code shaped by Christology. What Wiremu Tamihana offers is a theology of homemaking as a public theology of empire resistance. His theology offers significant resources for those seeking to reimagine home in response to dominant cultures, in encouraging a Christology interwoven with ethics and the use of place-based readings to reverse categories of what is foreign and domestic. It suggests that creative responses to the empire can emerge through the ongoing renegotiation that happens as people move in the tides of history. A flexible justice-making is encouraged, one that uses the translations from the empire in resistance against the empire.

This is part of research begun in 2017, which has resulted in 3 conference papers, 1 (unsuccessful) research bid, 2 keynotes, 2 sermons, 2 short publications for the Presbyterian Church and now this longer academic piece. It is published as one of the conference papers from Australian Association of Mission Studies 2017. It was nice to slip a New Zealand indigenous story into the mix!

Details: “Indigenous home-making as public theology in the words and deeds of Maori leader, Wiremu Tamihana,” Re-imagining Home: Understanding, Reconciling and Engaging with God’s stories together, edited by Darren Cronshaw, Rosemary Dewerse and Darryl Jackson, Morling Press, 2019, 188-207.

Available from Morling Press. Thanks to Darren Cronshaw, Rosemary Dewerse and Darryl Jackson for their editorial skill, Morling and Whitley for their hospitable approach to scholars and scholarship.

Posted by steve at 10:20 PM

Friday, May 03, 2019

good to go – Theological Education as Development in Vanuatu

You are ‘good to go’ said the editors.

sites

Forthcoming in Sites: a journal of social anthropology and cultural studies vol 16, issue 1, (August 2019). As I submitted it today, I noted the partnerships that made this possible, particularly staff at the Archives Research Centre of the Presbyterian Church of Aotearoa New Zealand. My thanks also to Phil King, Talua College and Presbyterian Church of Vanuatu, along with the dedication and energy of the editors, Philip Fountain and Geoff Troughton, from Victoria University, Wellington.

THEOLOGICAL EDUCATION AS DEVELOPMENT IN VANUATU: ‘WAYFARING’ AND THE TALUA MINISTRY TRAINING CENTRE
Steve Taylor and Phil King

Abstract
Education is essential to development. In Pacific cultures, in which the church is a significant presence, theological education can empower agency and offer analytical frames for social critique. Equally, theological education can reinforce hierarchies and dominant social narratives. This paper provides an account of Presbyterian theological education in Vanuatu. Applying an educative capability approach to a theological education taxonomy proposed by Charles Forman brings into focus the interplay between economics, context, and sustainability as mutual challenges for both development and theological education. However Forman’s model does not accurately reflect the realities of Vanuatu. An alternative frame is proposed, that of wayfaring, in which knowledge-exchange is framed as circulating movements. Wayfaring allows theological education to be imagined as a development actor that affirms local agency, values networks, and subverts centralising models. This alternative model provides a way to envisage theological education, both historically in Vanuatu and into an increasingly networked future, as an actor in Pacific development.

Key words: Vanuatu, theological education, wayfaring, Christianity, development

Posted by steve at 12:33 PM

Sunday, April 14, 2019

Religious liberty and the curious case of Israel Folau

I write a column for Zadok, an Australian print publication, every quarter. It is a print based publication which they let me share on my blog, to resource more widely and generally. After recent events, my column for Winter 2018, seems strangely relevant.

Religious liberty and the curious case of Israel Folau
Steve Taylor

John Bunyan, Sarah* a Biblical studies scholar and Israel Folau meet in an English pub. Folau is carrying a folder. Marked secret, it contains back line moves for the upcoming rugby international at Twickenham. Bunyan is carrying an early draft of Pilgrim’s Progress, what will become one of the most significant works of religious English literature. Sarah is carrying a well-thumbed Greek New Testament and an article by Tuiloma Lina Samu, entitled ‘Dear Israel Folau – your unchristian comments hurt young, vulnerable Pasifika’.

Over a drink, lemonade for all, they share news.

John Bunyan shares his fate. He is about to be imprisoned for his religious beliefs, for preaching without permission from the established church.

Folau nods at the suggestion of religious persecution. He is also in trouble for expressing belief. It began with a post on social media a few days earlier about gay people being hell-bound unless they repent. Folau has an employer. That employer has corporate sponsors and they have called for inclusion. How does diversity and tolerance mesh with right to speak?

Does the Bible have an answer? Folau wonders.

Sarah opens her Bible and begins to share her research, which is analysing religious liberty in Biblical times. She points to Abraham, who recognises the divine names (El Elyon) used by indigenous people (Gen 14:18-20) and builds altars among already existing sacred trees (Gen 12:6-7; 13:18). Abrahams’ faith could live and yet recognise the liberty of other already existing beliefs. Then there is the book of Esther, in which God is never mentioned and yet faith is maintained by courageous individuals, including Esther, willing to marry a non-believer. So Christianity grows from people of faith living in diverse worlds.

The story of Esther and the mention of Haman’s gallows cast a shadow over Bunyan. Bunyan begins to name the friends he has lost, burnt at the stake. Their stories are told in the only book Bunyan will take with him to prison, Foxe’s Book of Martyrs. As a dissenter, Bunyan knows he will be denied a church burial. It is a future shame his family will bear, for when Bunyan, along with other well-known dissenting authors, like Daniel Defoe and William Blake, is buried outside the City of London, he is forever excluded from the embrace of the established church and civil society.

Folau shakes his head in disbelief. How does his social media experience compare with Bunyan’s eventual twelve years of imprisonment? Folau confesses he hasn’t read Daniel Defoe’s Robinson Crusoe. ‘But’, he grins, ‘I have heard Blake’s Jerusalem, ringing around Twickenham’ – a song silenced when Australia beat England at Twickenham in the 2015 Rugby World Cup. Bunyan, a rugby fanatic, feels the pain of what would be a 33-13 loss.

Sarah has a biblical question for Folau. In 1 Corinthians 6, a range of sins is mentioned. Why post about one sin, that of being gay, and not about theft or greed? What does Folau think of conservative New Testament scholars, like Gordon Fee and Ben Witherington, who stress that Paul is talking about behaviour, not orientation? And why focus on sin, when the verses that follow are about grace? 1 Corinthians 6 is a text marinated in grace and the joy of relationships restored. How can the grace of 1 Corinthians be communicated on social media? Sarah wonders.

Bunyan also has a question for Folau. He quotes Colossians 4:5: ‘Be wise in the way you act toward outsiders’. The letters of Paul and the New Testament are about the ‘constraints of context’ and the ‘amazing feat of ingenuity, improvisation, survival and creative living’ (Gorringe and Rowland). The early Church lived faith in situations in which their faith was a minority report and their beliefs were practised in everyday life rather than through seeking to change public law.

Folau picks up the newspaper and points out the headline: ‘Dear Israel Folau – your unchristian comments hurt young, vulnerable Pasifika’. He is aware of the high rates of suicide among Pacific Island youth, often linked to struggles over sexuality. Yet he still wants to be authentic, to share his faith.

Bunyan nods. Those are the very reasons he wrote Pilgrims Progress. To communicate his faith, he created a story. He jumped into an imaginary future, in which dissent does matter. It remains a vital Christian practice and an essential part of the flourishing of free societies. But the practice in Pilgrim’s Progress is focused internally, on the way that Pilgrim walked his journey. ‘Change yourself, and let your actions change the world’, Bunyan advises.

‘Closing time’, comes the call from behind the counter.

Last rounds make for last words. Sarah and John offer to pray for Folau: ‘God make your face shine upon your servant. Creator God, give words creative and wise toward all outsiders. Bless him and your church with the ingenuity to improvise in Australia today’.

‘And may England win’, Bunyan giggles.

* While there are many fine female Biblical studies postgraduate students who have studied at London Bible College, Sarah is a fictional figure. As is this encounter.
________________

The following items have been a resource:
Ben Witherington, Conflict and Community in Corinth: Socio-rhetorical Commentary on 1 and 2 Corinthians, 1995, 166.

Gordon Fee, The First Epistle to the Corinthians, 1987, 244.

Tim Gorringe and Christopher Rowland, ‘Practical Theology and the Common Good – Why the Bible is Essential,’ Practical Theology 9:2, 101-114.

Curtis Freeman, Undomesticated Dissent: Democracy and the Public Virtue of Religious Nonconformity, 2017.

Posted by steve at 09:26 PM

Tuesday, April 09, 2019

Feedback: unbounding theological education in the context of ministerial vocations

Friday I co-presented a research paper at the Sydney College of Divinity Learning and Teaching Theology Conference.

Graduate formation and life-long learning in the context of ministerial vocations

Proposal: That the theological college should partner with local church communities, unbounding learning to offer it in “communities of practice.”

The presentation went well. The technology worked and the tag-presenting with Rosemary Dewerse went smoothly.  We ran out of summary handouts (here Graduate formation handout.) which is always a good sign.  The questions from conference participants were very helpful.

Directly after the paper

  • Can you give some examples of what it might look like to unbound theological education? (We had, so pointed to the two stories we had shared)
  • What is the real issue? If the real issue is a crisis of faith in churches, then what role should theological education be expected to play?
  • How would we assess our ‘graduate outcomes’? What type of processes could we use to ensure that unbounding theological education is forming people? (We pointed to the ways we are seeking to assess New Mission Seedlings over a 7 year period)

In further conversation over meals and coffee

  • Do we have a business model? Have other theology providers tried what you are doing and can you learn from them?
  • Being devils advocate – if you move theology toward the local church, might that dilute the quality of the education? What could be done to avoid the educational experience being “lowest common denominator ” shaped by a person who has not read or studied?
  • We used a practical theology model as proposed by Mark Lau Branson.  What we happen if we used the model by Richard Osmer in Practical Theology: An Introduction? Osmer suggests four stages:  describe – history – normative – strategic.  In our presentation, we shared three stories to outline what this might look like, but it might be that using ‘strategic planning’ frameworks would be valuable if we had a governance board wanting to take a next step, wanting to unbound theological education more broadly across the church.

Excellent questions, showing good engagement and helping us clarify work done and still needed.

We had arrived at the conference with a 2,000 word verbal presentation based on an already drafted 6,000 word journal article – in our back pocket, possibly ready to submit depending on feedback.

Our sense is that the above questions helpfully extend our work. They are important, yet they are practical – a strategic plan, assessment matrix, quality control, viable business plan.  Rosemary and I discussed a next set of steps which involve

  • submit the article we have drafted, pretty much as is
  • develop the material further, with two purposes – a chapter for the conference book and a strategic plan presentation (if a governance group is interested).  Development would include a different practical theology model (swapping Mark Lau Branson for Richard Osmer, Practical Theology: An Introduction) in order to weave the interface between theological reflection and a strategic plan that covers operations and education.
  • These are two distinct pieces of work: drawing from the same data but are responding to the more practical interests of conference attendees, which are different from the journal article we are targetting.

So, all in all all, very useful exercise – forcing us to clarify two years of work, giving us generative feedback on next steps. Our thanks to Thornton Blair, who made it possible.

Posted by steve at 12:59 PM

Wednesday, April 03, 2019

Graduate formation and life-long learning in the context of ministerial vocations

I’m in Sydney Thursday till Monday, co-presenting a research paper at the Sydney College of Divinity Learning & Teaching Theology Conference. I’m co-presenting with Rosemary Dewerse, on the results of the Thornton Blair Research Project. The project has already produced a range of outputs

  • the Living Library,
  • a Resourcing Ministers Day,
  • 2 project reports,
  • workshops in five Presbyteries
  • presentations to KCML Advisory Board and Leadership sub-committtee
  • two reports in SPANZ
  • one journal article in Australian Journal of Mission Studies
  • In addition, the Be Wise courses are under development.

It really has been an astonishingly productive piece of work (and could yet yield so much more fruit).

Alongside all this church facing output, the research might also be useful to other theological colleges wrestling with theological education in changing times. So in a spirit of sharing, Rosemary and I offered to present at the 2019 Learning & Teaching Theology Conference:

Graduate formation and life-long learning in the context of ministerial vocations

Proposal: That the theological college should partner with local church communities, unbounding learning to offer it in “communities of practice.”

For those keen, here is our two page handout – Graduate formation handout.

The trip to Sydney has been funded by the Thornton Blair Research Fund – which exists to encourage social science research in Christian education for ministerial formation – and we are both so grateful to that Fund for the vision and enthusiasm they have had for this project.

In preparing the talk over the last three weeks, Rosemary and I have ended up also writing a 6000 word journal article, which we hope to submit following feedback at the conference. One of the aims of my sabbatical leave is to complete some writing projects and as part of that, it has been great to spend some time reflecting on the Thornton Blair research, seeking to capture the learnings in words. It is important that as KCML seeks to respond to changing times, it does that based on deep listening and careful research – and the 230 Presbyterians that contributed to the Thornton Blair Research are certainly well worth listening to.

Posted by steve at 09:06 PM

Tuesday, February 12, 2019

Decolonising the (theological) curriculum through place- based pedagogies

IMG_7087

After teaching Theological Reflection on Saturday – on place-based methodologies – I spent some time reflecting on the experience. It was shaping up to be a hot afternoon, so in the morning I worked up a new activity, inviting the class to walk the local botanical gardens in order to break up a 3.5 hour lecture slot. It began out of compassion, but as I reflected, there were some interesting learnings happening. A potential reflective-practice journal article abstract began to take shape

Decolonising the (theological) curriculum through place- based pedagogies

A Theology of Place from :redux on Vimeo.

How to teach place-based theologies to those who might feel shallow-rooted? My practice-based research sought to investigate place-based teaching in the context of theological education among those being formed for the vocation of ordained ministry. I sought to decolonise the curriculum, introducing indigenous theologians, who document the way that identity is formed through  generations of relationships connected to place.  Richard Twist (Rescuing the Gospel from the Cowboys: A Native American Expression of the Jesus Way) emphasises the need to do theology in relation to a primal sense of connection to birth place, Denise Champion (Yarta Wandatha) examines the interplay between land and people, while Maori approaches to pepeha develop identity in relation to landmarks like mountains and river. 

The challenge was that the cohort was not indigenous. As migrants, or descendants of migrants, experiences of a sense of relationship to place can be limited.  In addition, the class was experiencing dislocation, gathered from various national locations into a context not familiar to participants.

The space between indigenous knowing and migrant experience was presented as an opportunity. The writing of Alifeti Ngahe (Weaving, Networking and Taking Flight) was instructive, providing vocational examples of how he migrated into new communities and developed place-based theologies.  Students were invited to locate themselves as “other” and in that epistemic rupture (Rosemary Dewerse, Breaking Calabashes) find a posture of investigative curiosity.  The class was sent in groups to examine statues in a local Botanical Park. They were provided with a short history of various monuments and instructed to see if they could do what Alifeti had done, make theological connections with place. 

Each group reported a range of insights. Work was then done as a cohort to shape the insights into prayers of approach for use in the context of vocational ministry. The liturgical movements of thanksgiving, confession and lament provide room to examine a range of important movements in the journey of decolonisation. This enriched the place-based reflection and provided vocational application.  

The argument is that practice-based pedagogies inform the practise of place-based ministries. Outdoor experiences, paying attention to local monuments, naming epistemic rupture and listening to indigenous theologians provide important resources in place-based teaching.    

Posted by steve at 10:33 AM

Sunday, February 03, 2019

theological reflection as integrating the journey’s of life

An introduction to theological reflection. A 3 hour class to begin a learning community, orientate interns and introduce assessment. In preparing the class, I had 7 different definitions of theological reflection. I decided to lie these down the hallway leading into the lecture space.

walkingin1

This meant that we began the class not in the room, but in the hallway. I introduced myself and noted that we would all be bringing our stories, our life experiences, our learning to date, into the class. The task of theological reflection was to work with our lived reality. As interns, we were preparing for ministry and that meant that all those we ministered to would also be bringing their stories, their life experiences, their learning to date, into our churches.

walkingin2

I invited the interns to walk slowly down the hallway, to take their time and engage each definition. In a few minutes, we would choose the one we liked the most and the one we disliked the most. This generated good discussion. People signed their names to various definitions, owning their understandings of theological reflection that they brought into the room.

But the Presbyterian Church of Aotearoa New Zealand is a diverse church culturally. It has a covenant relationship with the Maori Synod, Te Aka Puaho. So out of respect for that relationship, I showed a 4 minute video clip, an introduction to the tukutuku panels that adorn the front of Whakatane Maori Presbyterian Church. We glimpsed a very different approach to theological reflection, one expressed through art, that worked with tradition and culture in new and different ways.

And so I invited the class to return to where we began. To walk back out of the classroom and into the hallway. To slowly walk back in, past each of the definitions of theological reflection. And to ask themselves

which definition of theological reflection best sums up this example of indigenous theological reflection?

The students returned with very different definitions. One definition that initially was disliked the most was suddenly liked the most. A definition that made no sense suddenly was clear. It was an illuminating moment as we realised afresh that what we bring – culturally – shapes our theological reflection

An excellent beginning to theological reflection.

Posted by steve at 07:49 PM

Tuesday, December 11, 2018

Stretch marks on an ecclesial body: Gender and emerging expressions of faith in women and girls abstract

On the last night before going on holiday, with a mountain of work to do, why not write an abstract for a potential conference – The Faith lives of Women and Girls, Birmingham, 26-7 March, 2019. But it is, after all, Advent – a time of stretch marks when faith is being carried by the faith lives of Mary and Elizabeth.

alicia-petresc-1144261-unsplash Photo by Alicia Petresc on Unsplash

Stretch marks on an ecclesial body: Gender and emerging expressions of faith in women and girls

While birth is a significant issue for all humans, the impact of gender on faith development is under-researched. This paper examines the interplay between birth and faith development, paying attention through longitudinal research to stretch marks on the ecclesial body of an emerging church community in Aotearoa New Zealand.

Empirical data – gathered from surveys, focus groups and participant observation – showed increased rates of belonging and a sense of growth among women over time. In contrast rates of belonging and a sense of growth declined among men over time. What factors were shaping the faith lives of woman and girls in this ecclesial community?

Attention is paid in the first instance to artistic production, initially in a contemporary Stations of the Cross art exhibition, but increasingly over time through Advent in Art creative practices. Analysis of visual and verbal texts suggests a shift in faith, from deconstructed in death, to stretched through natality. For Grace Jantzen (Redeeming the Present), natality is essential to theology as it invites new beginnings characterized by embodiment, relationality, hopefulness and engenderment. All of these were more visible in Advent in Art than in contemporary Stations of the Cross.

At Easter, death and life are located in a linear and discontinuous relationship, while in Advent, life emerges amid the fear of death. At Easter, faith was resourced synchronously, with an art exhibition which gathered people at set times. At Advent, faith was resourced asynchronously, through postcards designed to be used as a daily resource in the midst of life.

The argument is that gender has an essential role in faith formation, particularly in relation to giving birth and human experience as a constructive resource. Natality becomes an important factor in theorising faith development, something that women can inhabit, yet men can only watch.

Posted by steve at 08:36 PM

Monday, November 26, 2018

You can’t eat lilies: the future of precarious work zadok column

I am a regular columnist for an Australian magazine, Zadok. Having read my film reviews for Touchstone, they requested a 860 word column every 3 months. It’s an opportunity to write a lay focused piece of theology; that keeps me working between gospel and culture. Zadok are happy for me to blog the columns I write once they are published in Australia, which makes them accessible digitally for folk in New Zealand and elsewhere.

zadoklillies So here is my spring 2018 article. The theme for Spring was Humanising Precarious Work and it became a piece of practical theology, including reflecting on my own work context, which is undergoing review and restructure, making my own future precarious.

You can’t eat lilies: the future of precarious work
Steve Taylor

I write looking out over a green field, toward a University living through a restructure. At the table beside me, a young couple discuss future work. Her best options start with gaining an overseas research contract. It’s fixed term but her partner won’t leave the country.

What might the Gospel offer them? How would they respond if I turned and offered them some words from Jesus? ‘Consider the lilies of the field, how they grow; they toil not, neither do they spin’ (Matthew 6:28)?

None of this is abstract. As I write, a restructure has been announced at my workplace. Suddenly my future is precarious. There are no vacancies in my city for Principals of theology colleges who teach in missiology. The fields around my house might grow green with springtime rain. But my family can’t eat grass.

Jesus’ words about lilies are addressed to precarious workers. They are part of the Sermon that begins with the poor being blessed. While Matthew’s version is more palatable to rich Christians than Luke’s, the four letter word ‘poor’ tells us just who Jesus is speaking to.

In Matthew, this Sermon to the poor includes the words: ‘Give us this day our daily bread’. This is no ritual of routine repetition, but a reality for Jesus’ listeners. Think Matthew 20:1-16, with workers for hire still waiting for work at 5pm. Think Luke 16:19-31 and Lazarus pleading for daily bread at the city gates. Jesus is speaking to the poor, dependant on precarious work.

The Sermon ends with ‘consider the lilies’. Outdoors, on the mountain in Matthew and the plain in Luke, Jesus might be pointing to the arum lily, whose root was a major source of food for the poor. It is more likely that he is making a generic reference to flowers, including the various types of crocus and cyclamen, iris and orchid. They are free, wild and gorgeous: showy, attractive flowers that burst forth in spring on the barren hills of Judean deserts (Dictionary of Biblical Imagery, IVP, 1998). Those flowers were food for rabbits and goats. But never for humans. You can’t eat lilies.

Today we safety net our lives through insurance, savings and government assistance. The result of managing risk is a diminishing of faith. The daily bread of the Lord’s Prayer is spiritualised. We never see lilies from our office blocks and public transport windows.

Tomorrow’s workplace looks ever more precarious. While I write and you read, modern capitalism is hard at work, incentivising the radical unpicking of the safety nets of the 20th century. Artificial Intelligence will make anywhere from 14 to 54 percent of US workers redundant over the next twenty years. There is a 50 percent chance that Artificial Intelligence will outperform all human tasks in 45 years and automate all human jobs in 120 years. (Brennan Hoban, ‘Artificial intelligence will disrupt the future of work. Are we ready?’, brookings.edu, 23rd May 2018). This won’t be personal. Redundancies never are. But what will it mean for humanity and for Christian theology?

For Jesus, the safety net seemed to be neither insurance nor savings. Instead it was the humanity of our neighbour. Do unto others. A common purse. Share with those in need.

Whenever I think these words are simply idealism, I remind myself that hospitality has been a universal theme. For Maori, the indigenous peoples of New Zealand, a cultural value esteemed above all else is expressed in the word ‘manaakitanga’, used to describe the value of welcoming the stranger. It involves abundant hospitality and is linked with kindness, generosity and practical support.

‘Manaakitanga’ was historic. It is also remarkably contemporary. It was evident in the winter of 2017, when local Maori meeting houses opened their doors to provide temporary housing for the homeless. Cold and destitute New Zealanders can’t eat lilies. But they can experience ‘manaakitanga’.

Hospitality is a response that stretches across time and place. Sharing the gifts of the earth is a major theme in The Odyessy, while Immanuel Kant notes the place of universal hospitality in the task of being human (Toward Perpetual Peace and Other Writings on Politics, Peace, and History (Rethinking the Western Tradition), 8:357).

So the advent of Artificial Intelligence will invite us to practice ‘manaakitanga’. If the future of precarious work results in greater co-dependence, then technology and innovation are a good thing, worth celebrating. With a universal wage, some will work for money, while others will enrich our worlds with art, craft, care and creativity.

Writing about the future of precarious work and amid the draining demands of a workplace restructure is a reality check. I can’t offer lilies, either to myself, my family or the young couple in the café beside me.

At the same time, ‘consider the lilies’ is in fact the radical offer of an alternative vision of a future society. It is a universal invitation to embody Maori ‘manaakitanga’ and to share the gifts of the earth among all humans.

The only way to read the New Testament is through the lens of precarious work. You can’t eat lilies. But you can live simpler, use time to love your neighbour and enter into the experience ‘manaakitanga’.

Posted by steve at 09:46 PM