sustain:if:able kiwi

Racing for a cause: Christian responses to the horsies

Earlier this year, I gave my Reading Cultures class a case study. I had presented them with some theory – 5 different approaches that over time, Christians have chosen to relate to their culture

• withdrawal into pietism
• fusion of church and state
• reformationist, working with structures and powers to bring about change
• liberationist, prophetic action that begins with the poor and marginalised
• local congregational mission, in which the life of the communal church becomes a beacon for societal transformation.

I then gave the case study and invited them to be “mission consultants” working to identify how this case study might relate to the theory. Since today is Melbourne Cup, I offer the case study here, slightly adapted.

Racing for a cause (Southern Cross News). This year’s annual Racing Mass, to be held on Adelaide Cup weekend, will have added reason for celebration, thanks to the generosity of a local couple. They have leased their promising filly to help raise money for a local mission. The total currently stands at over $100,000. The silks of the horse will feature in the Offertory Procession of the Mass. The owner said it had been great to see the horse succeed and thereby benefit local mission. The owners connection to the local mission go back to their mother, who volunteered for 27 years in the kitchen serving meals to the homeless. The 47th Annual Racing Mass will be celebrated at 10:30 am. All are invited.

How is this church relating to culture in this case study? What are the upsides and downsides of these ways of relating?

a starter for 10: fresh expressions and Uniting ministry

On Monday I gave a 90 minute opening address to the National Ministers Fresh Expressions conference. I called it A starter for 10. With about 110 Uniting Church ministers attending, I wanted to provide some ways to think about fresh expressions, but also to explore some ways to understand fresh expressions from within Uniting Church history and theology.

For those interested in fresh expressions, Aussie and Uniting style, here are some of my headings, along with the resources I drew on. (more…)

what are we leaving as a legacy? a Lindisfarne monastic reflection

Buildings? Artifacts? Environments? What are we leaving as a legacy?

While on Holy Island, Lindisfarne, I wandered past the priory (lovely photo here). The first monastery at Lindisfarne was founded by Irish monk Saint Aidan around AD 635. In the face of Viking attack, the original buildings were abandoned in the late 9th century, at which time the relics of St Cuthbert was carried to Durham Cathedral. Then in 1093, it was rebuilt (and this is what is now visible) as a Benedictine house, before being abandoned again in 1536. So this is one legacy, buildings.

From this building emerged another legacy, artifacts. This centres on the Lindisfarne Gospels, when some time during the early 700s, an illustrated Latin copy of the Gospels of Matthew, Mark, Luke and John was produced. This is exquisite, the detail extraordinary. It is a fine example of “glocal” (a fusion of global and local). For example there are blue hues which are probably lapis lazuli transported from Central Asia, mixed with detail that includes the sea creatures around Holy Island. So this is another legacy, artifacts. They can be extraordinary, like the Lindisfarne Gospels, or more mundane, like a takeaway after a service of a set of Advent postcards (for a 2009 example see here, for a 2005 example see here). They are what I in my The Out of Bounds Church? book explore under the heading of Spiritual tourism, ways to resource the spiritual journey beyond a gathered place. They are a key way of doing mission in our 24/7 world today.

Exploring Lindisfarne, I came across a third legacy. The Island is famous for it’s bird life, being landfall for migratory birds from across the oceans. Since the Spirit of God is like wind (John 3:8), then watching bird is one way to reflect upon the activity of the Spirit. So one of my disciplines at Lindisfarne including going bird watching, as a way of pondering God’s Spirit in me, with me, through me. So when I noticed a bird hide, I climbed inside and noticed the following:

This body of water … was probably created by the first monks of Holy Island in the 7th century to provide a ready supply of water and fish. Covering an area of approximately four acres, it is home to a variety of birds, animals and plants.

So this a third legacy, an environmental legacy. Life not in relation to a stone wall, or an artifact but in creating a pausing place, a resting place, a sustainable feeding place. I have been pondering this in relation to my question yesterday – What would an indigenous Australian mission order look like? and the sub-question – How would a “training college” partner with it? A college has partnered traditionally by offering courses. Which is important. But is there an environmental piece to consider – not just courses, but the entire habitus, the set of socially learnt dispositions, skills and ways of acting, that are often taken for granted, and which are acquired through the activities and experiences of everyday life? What would these be to leave a missional legacy for folk called by God to leadership in mission in Australia?

an indigenous Australian mission order

As I walked during study leave, one (of the many questions I pondered was this)

What would an indigenous Australian mission order look like?

I’m sure this question has been asked before. So I hope Australian readers can point me to previous thinking on this. It also ushered in a subset of questions

• What practices would shape it?
• What Australian saints would inspire it?
• What Australian metaphors and images would challenge it?
• How would a “training college” partner with it?

the contemporary spiritual search and the Blake Prize 2011

The Blake Prize is one of the more prestigious art prizes in Australia, awarding annual prizes for works of art that explore the subject of religious awareness and spirituality. It also courts controversy, including the recent attack by atheist John McDonald, concerned about the lack of clearly recognisable religious Christian symbols. Normally a charge made by the religious church, rather than an atheist critic.

Which has drawn a response from Rod Pattenden, Chair of the Blake Society.

McDonald reveals a complete lack of understanding of the role of images within the religious imagination, as well as the positive role of creativity in the expression of contemporary spirituality.

Looking at the 1140 submissions for this year’s Prize leaves me with the impression that the religious imagination of artists in Australia provides a visually exciting contribution to our cultural life that explodes McDonald’s understanding that this is simply the ‘self-indulgence of “spirituality”.’

Pattenden then goes on to offer an excellent reading of one Blake Prize entrant, Them and Us, by Malyasian Muslim migrant, Abdul Abdullah. He traces how a tattoo and a worn pair of jeans places us on edge.

The artist has in this image achieved two things. He has sympathetically helped us find our way alongside the skin of another. But, secondly, he offers us a way to bridge the space of separation by imagining something new – a Muslim Australian identity that broadens our sense of who ‘we’ are, that invites inclusion and an expansion of our definitions of identity.”

Pattenden then concludes with the delightful line, “Sorry John, your idea of God is too small.”

The entire article, let alone the 1140 submissions for the annual Australian Blake Prize, are fine examples of a way to explore the contemporary spiritual search. Once again we are reminded of the need to include new media – whether it be the video work of Angelica Mesiti, or the tattoos of Abdul Adbullah – in our search. And the question remains, whether the church and theological colleges, as religious body, dare “open our eyes wide enough to truly see”?

For the full article go here. For more of my reflections on the Blake Prize, see here and here.

The Roving Party by Rohan Wilson

35 hours travel, from Cliff College back to Adelaide, does provide quite a bit of time to read – including the 2011 Australian/Vogel Literary Award winner, Rohan Wilson’s The Roving Party.

It is a sober read, set during Van Diemen’s Land (now Tasmania)’s Black War, fought between 1804 and 1830, when indigenous and settler clashed. The book accounts for what amounts to acts of legalised genocide, as the colonial Government paid for local militia to exterminate indigenous people. This is a harsh and violent world, set in stark contrast to the beauty and bounty of the land (aided by some simply gorgeous writing). It is a very impressive literary debut (Wilson’s first book): well paced and thought provoking.

And with plenty of time to ponder, as my plane flew over mile upon mile of Australian outback dirt, I wondered: How to do mission today, in a land with this sort of history? Is reconciliation simply for current events, or can it also extend to historic violence?

John and Olive Fleming Drane Adelaide, Australia input

During the November period, John and Olive Fleming Drane are in Australia. Fellows of St John’s College, Durham, adjunct faculty at Fuller Theological Seminary, about to be Chaplain at International Christian College in Glasgow, Scotland, they are well known and appreciated as writers, educators and creative thinkers on mission. They are personal friends and some of the most creative and grounded people I know. While in Adelaide, these are some of the things they are involved in —

Spirituality 2 go with Olive Fleming Drane. Thursday, 17 November, 9:30-3:30, Uniting College. The day will explore the spiritual in everyday life, daily routines as opportunity for divine encounter. It will offer input, examples and space to explore. Topics to be covered will include – The craft of ritual, Transitions, Ordinary time, Extraordinary time. Cost – available as audit (cost tbc) or as Master of Ministry topic.

Reformed, Reforming, Emerging, and Experimenting: Insights from the church emerging in Scotland with John Drane. Thursday, 17 November, 3:30-5, Uniting College. Free.

mission shaped ministry training with John and Olive. Friday 18, Saturday 19 November. These 2 days are designed to offer training in order that people can offer the mission shaped ministry course in their own context. Content will include: The Story so Far, Getting a Feel for Things, Practicalities and Processes, Sampling the Course, Beyond an English accent. (For more on this particular event, download the brochure msm nov 2011 training brochure). Cost free!

Faith in stories. Mission and Discipleship in a Liquid Culture. People today are happier with stories than with abstract propositions, and knowing how to tell a good story—whether in traditional sermons or in cutting-edge evangelism—is an essential skill for effective Christian ministry. This intensive combines exploration of the importance of storytelling in the Biblical tradition and in post-modern culture with practical skills training in the effective use of stories in ministry and mission for the twenty-first century. A five day intensive (code-shared with Tabor College) Monday 21-25 November. Cost – available as audit (cost tbc) or as Master of Ministry topic.

For information about any of these events contact myself or Uniting College.

mission in Acts from the otherside

Yesterday I blogged about That Deadman Dance: A Novel, by Australian indigenous author, Kim Scott, and the way it tells the story of early encounter between indigenous and coloniser through the eyes of Bobby, a young indigenous man growing up in a rapidly changing world.

Which got me thinking about what it would look like to tell the story of Christian mission, from the otherside, through the eyes of cross-cultural encounter and the indigenous folk.

I think of the Roman Centurion, who experienced the Spirit; Lydia, who provided hospitality and economic resources for the pioneer Paul; the man from Macedonia who said “come on over”; the demon possessed girl who found her true voice. Each of these are key players in the mission of God. They take risks with strangers, open their hearts and homes to something new and allow cross-cultural exchange to occur.

In That Deadman Dance: A Novel, Kim Scott concludes with a note on his method, the way he wants to speak of indigenous folk:

I wanted to build a story from their confidence, their inclusiveness and sense of play, and their readiness to appropriate new cultural forms—language and songs, guns and boats—as soon as they became available. Believing themselves manifestations of a spirit of place impossible to conquer, they appreciated reciprocity and the nuances of cross-cultural exchange.

What is interesting is how this resonates with contemporary trends in mission. For example, in regard to Luke/Acts, George Shillington writes (in a chapter on reading Scripture in a post-colonial world) that “The idea of imposing a Christian culture on a receiving culture is foreign to this text.” (Introduction to the Study of Luke-Acts, 90) He spends a number of paragraphs describing how the Biblical text speaks against colonisation, but rather encourages humility, listening and respect of the work of the Spirit in another.

Today I want to honour any and all willing to appropriate new cultural forms, inside and outside the church! This is the other side of Christian mission.

That Deadman Dance by Kim Scott

Part of coming to a new country, part of reading cultures, is enjoying the literature. That Deadman Dance: A Novel, by Kim Scott, is a fine example of Australian indigenous literature. It tells the story of early encounter between indigenous and coloniser through the eyes of Bobby, a young indigenous man growing up in a rapidly changing world.

It burrows down into the early settler mindset, offering some painfully honest reflection on how they sought to view and control the world. “He ascertained their bearings. Soothed himself, as any observant bystander could see, in the handling of compass and paper. The oilskin wrapping and journal.” The use of maps to control, subjugate, assume ownership. All the time, they are actually helpless, entirely dependent on indigenous wisdom and insight.

Yet over time, that worldview would overpower another, indigenous, worldview. “The old [indigenous] man claimed it was his right, that it was his town! Papa laughed recounting it, said it was true in a way. And it was also true, as [the young indigenous man] apparently claimed (shouted, she’d been told, and slapped the policeman), that the old man had received a ration of flour from previous authorities, and had even been dressed, accommodated and fed at government expense. Why? Because he was the landlord. It might even be true, in a way, but to what use do they put this ownership as against what we have achieved in so short a time?”

And thus different attitudes to land clash. What is fascinating is how the inter-cultural clash is framed. Not by bitterness, although that is deserved. Rather, their is a quiet dignity in the method, (a deep theology of hospitality), spelt out in the appendix-

I wanted to build a story from their confidence, their inclusiveness and sense of play, and their readiness to appropriate new cultural forms—language and songs, guns and boats—as soon as they became available. Believing themselves manifestations of a spirit of place impossible to conquer, they appreciated reciprocity and the nuances of cross-cultural exchange.

Some 200 years later, words well worth pondering – They appreciated reciprocity and the nuances of cross-cultural exchange.

mission as creation care in preaching Cain and Abel

I preached at Scots Uniting Church today. The lectionary focus was the season of creation, the lectionary texts included Genesis 4. So an encouragement to explore the relationship between God’s mission and the environment, especially give that in 1984, the Anglican church developed the Five Marks of Mission, one of which includes creation care.

(There wasn’t a single comment on the sermon. Not one! Perhaps you as blog readers might have some). (more…)

The Kings Speech. an(other useful) way to intro evangelism?

Yesterday I blogged about a short video Tell Show Be seeking feedback on it’s appropriateness or not to talk about evangelism. The comments have been really helpful.

So much so that I’m offering another video option – The Kings Speech.

The Kings Speech tells a story. It picks up on a primal human fear, that of public speaking and of being exposed, humiliated, vulnerable in that speaking. Studies have shown that fear of public speaking ranks with fear of dying. Even more so when it is linked to things a person holds most dear. Including a person’s faith – their mystical connection with God.

Loss of voice can result from physical damage. It can also result from interior pain. Viewed at this level, “The King’s Speech” becomes a metaphor that enables reflection. What might it mean for God’s people to gain voice? If we could speak, what is the one word we might want to utter to our world? What prior patterns and previous memories are stifling our ability to speak confidently?

Or, should there be some things so intimate and precious, like a person’s faith, that in fact, they should hardly ever, if at all, actually be spoken?

Paul Kelly and the ministry of connect

“Connect. That’s what I want to say to the mixed row of young faces in front of me, some earnest, some giggling, some bored. Connect. Some distracted, some looking down, some asleep. Connect. That’s all I want to say to them – connect, connect, only connect.” Paul Kelly, How to make Gravy.

And I admire the way Paul Kelly uses his gifts of connection to tell stories. Stories we tend to walk past. Indigenous stories.

More?
For another example of Paul Kelly and a ministry of connect, specifically in tragedy, go here and here. And for a review of a recent Kelly concert, on the theme of spirituality, go here.

indigenous Anglicans claim a new mission mark

Indigenous Anglicans will ask the Anglican Consultative Council to make developing indigenous leadership within the Communion a new ‘Mark of Mission.’

The Anglican Indigenous Network (AIN), which met in Sydney late last month, has issued a statement asking the ACC to add that new goal to the five Marks of Mission it already proclaims … “We believe it is time,” for these national churches “whose borders are based on colonial conquest, to… acknowledge the reality of our existence and the implications (of that) for their ongoing life and governance.” (full story here)

Anglicans have 5 marks of mission. They are pretty excellent summary IMHO.

• To proclaim the Good News of the Kingdom
• To teach, baptise and nurture new believers
• To respond to human need by loving service
• To seek to transform unjust structures of society
• To strive to safeguard the integrity of creation and sustain and renew the life of the earth

At times I worry that all the talk about fresh expressions is a narrowing of these marks, that it is a focus on the first three (proclaim, disciple, serve) and pays less attention to the last two (prophetic challenge and creation care).

At times I worry that fresh expressions is simply white expressions (in page 2 and 3 of my report here). I’m glad to be serving a Uniting Church that in the Preamble, has taken indigenous voices seriously. And the implications for fresh expressions are many.

After a weekend listening to some stories of indigenous people in Australia, I’d certainly support a new mission mark. And probably at number one, not number six. Our misssion needs to start with listening, and for colonisors that does not come easily or naturally.

And while I’m posting – parkology looks a fascinating missional experiment – a missional community based around a park.

Sacred texts in a secular world

Sacred Texts in a secular world: How should we teach sacred texts in a pluralistic, multi-faith, modern university?

(Full PDF is here)

Dr Stephen Garner from the University of Auckland (blog here) will give the 2011 Annual Theology lecture on Thursday 25 August at 8 pm, at Flinders University in North Lecture Theatre 2.

With a number of years teaching Bible and Popular Culture and various courses on ethics and spirituality, with a PhD in public theology, particularly the relationship between artificial intelligence and Christian understandings of being human, and given the complex contemporary relationship between sacred texts and religious expression, this promises to be a timely and important occasion.