sustain:if:able kiwi

introducing ordinary time festival research

(used with permission).

Delighted to be published in Theology Today journal (last article, scroll down. Or go here). Here’s a bit of the backstory, something I wrote when the article was published online in August. Now that it’s published in paper, here’s a short video of me introducing the research.

For those who like to read not watch, here’s the script:

I’m Steve Taylor, I research and write. Recently I’ve written about why – and how –  Christians can love festivals.

The Christian year is divided into the major seasons of Advent, Christmas, Lent, and Easter on the one hand, and ordinary time on the other. Churches and ministers and lay people put hours of time and energy into celebrating the major seasons. Christian feasts and festivals like Christmas, Easter and Pentecost gather lots of attention. Which then raises the question – if we put so much time in the major seasons around Christmas and Easter, then how should ordinary time be celebrated? What might it mean for our faith and our life as a church to put energy and focus into festivals in ordinary time?

I began to research if there are ways to connect ordinary time with festivals. Theoretically, one place to explore why – and how –  Christians can love festivals is the work of Amy Plantinga Pauw. Amy read the wisdom literature of the Old Testament and called for the value of ordinary time. From Proverbs and Ecclesiastes she drew out 6 themes of

• making new,
• longing,
• giving,
• suffering,
• rejoicing
• joining hands

She called this a wisdom ecclesiology and argued these 6 themes are essential to life of the church. So that’s a possible why. Which raises the question of how? How can Christians love “ordinary time” festivals?

So I researched three “ordinary time festivals,” three ways that local churches and local ministers and lay people could put some “Christians love festivals” energy into ordinary time. I used video footage and web documents and newspaper reports and I discovered that “wisdom ecclesiology” to research

• A harvest festival in Scotland, occurring in a farming shed during Covid
• a spin and fibre festival celebrating wool and craft in Australia.
• a local community festival started by a group of local churches in Aotearoa New Zealand

Three different types of ordinary time festivals in 3 different countries.

I discovered evidence of those 6 themes. And where they were not found,  I suggested some easy ways that the missing themes could be added. I also suggested a 7th category, what I called local placemaking, to add to Pauw’s wisdom ecclesiology. Because the empirical research made clear that ordinary time festivals are a great way of celebrating the particularity, the special, the incarnated qualities of a local community.

So my why and how research has implications for churches wanting to connect with their communities. First, those wisdom ecclesiology themes of

• making new,
• longing,
• giving,
• suffering,
• rejoicing
• joining hands
• placemaking

give a reason for churches and groups to love ordinary time festivals. Second, ordinary festivals give a how – how might churches work in particular and local ways to placemake – to connect the wisdom of Christian ordinary time with the special qualities of our local communities.

If you want to read more see my article in a journal called Theology today. Called “Ordinary-Time Festivals: An Application of Wisdom Ecclesiology.” Theology Today Volume 81, issue 4. Or follow my blog – emergentkiwi.org.nz – where I place resources and thinking. Because, Christians can love festivals.

The mission of local resilience centres

A devotional I shared at a monthly Church Council I chair.

First, a welcome to new members. We are grateful for your willingness to offer your wisdom, gifts, and experience. Second, a welcome to returning members. We are equally grateful for your willingness to offer your wisdom, gifts, and experience.

The gospel reading for Sunday is of particular relevance to a church council.

In Mark 10: 42-45: Jesus called them together and said, “You know that those who are regarded as rulers of the Gentiles lord it over them, and their high officials exercise authority over them. Not so with you. Instead, whoever wants to become great among you must be your servant, and whoever wants to be first must be slave of all. For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.”

So, just in case any of us imagine that being on a church council is a chance to lord it over a church, Jesus is quite clear. We are here to serve.

We serve because of verse 45, the example of Jesus who comes to serve. And as we are reminded in other places in the Gospels, Jesus serves not just people inside the church but all those who are in need. So we, as a church council, are called to serve this church and the wider community.

Today, we have our budgets and our agendas. As we make decisions, we are making them because we are here to serve the community.

I was thinking about what it means to serve the broader community as I drove past the church building a few weeks ago. It was the day after the floods, which closed our state highway and rationed our water supply and caused some of our neighbours houses to be red-stickered.

Outside our church, as you can see from the photo, the Council had set up a water tanker. As I drove past, people from the community were at the water tanker filling up containers with drinking water. So, we, as a church, were part of serving our community. In a very practical way, providing a parking place for a water tanker.

I was on a zoom today, learning about climate change and Christian faith. The speaker described local congregations in a time of climate change as resilience centres. The speaker observed how congregations have buildings, locations, connections and networks with the community. So, in times of emergency, a congregation can play a role in serving the community.

So today we can be thankful for the way we as a congregation could serve a few weeks ago. But we also need to think about what it means to serve again.

Because the recent rain event is likely to happen again. Our community is likely to experience floods and damaged roads and water challenges again. So we will have future opportunities to serve. There might be other things we can do as a congregation that might help us be a resilience centre, serving in this community, besides having a place for a water tanker to park.

So I’ll pause there and see if my devotional thoughts have sparked any reflections or pondering.

Douglas Coupland, Charles Taylor, and Spirituality in Modernity chapter in Bloomsbury Academic

I’m delighted today to sign a contract with Bloomsbury Academic for a chapter on faith in contemporary culture, a dialogue between Douglas Coupland and Charles Taylor. Coupland is an author and artist, famous for writing Generation X. Charles Taylor is a sociologist, famous for big books on secularisation.

The chapter is a co-authored piece, with Tony Watkins. Together, we outline the work of Charles Taylor and in particular his biographies of conversion in modernity. We then bring these into conversation with converting moments in 3 of Coupland’s books – Polaroids from the Dead, Generation X and Generation A. We outline how the characters in Douglas Coupland’s fiction are experiencing transcendent moments, and what that means for contemporary faith.

The chapter began as a sermon at Graceway Baptist Church, way back in the day! I did some work on Douglas Coupland in my PhD, which became a class at Laidlaw College (Christchurch), in which I explored salvation in modernity. Then at Uniting College, I offered an honours course on Charles Taylor. I began to write about Charles Taylor’s conversion biographies in my 2019 book, First Expressions: innovation and the mission of God, when I looked at how art and creativity in alternative.worship communities connect with contemporary culture in public mission.

An online conference in 2021, focused on the work of Douglas Coupland, wonderfully hosted by Mary McCampbell, Diletta De Cristofaro and Andrew Tate, allowed me to bring together Coupland and Taylor. The chapter in this Bloomsbury book offers a spoken conference paper in a written form.

It’s wonderful to be exploring contemporary spirituality and conversion theologies in contemporary literature and to see various strands of thinking over many years come together in written form.

relevant to researching mission and innovation: 9th academic review of First Expressions

I’ve just come across another academic review of my First Expressions: innovation and the mission of God. This is in the Journal of European Baptist Studies 22: 2 (2022), 176-177 (click on the PDF and scroll down to the 2nd page). The review is by Revd Dr Peter Stevenson, who is a Senior Research Fellow at Spurgeon’s College and was formerly Principal of Cardiff Baptist College.

The review has many affirmations for First Expressions.

– while my book is focused on new expressions of church in the United Kingdom, the reflections on practice have a much wider relevance
– along with other reviews, there is appreciative comment on the vulnerability by which I write on mission and innovation
– my book serves as a “research methodology … [and] clearly demonstrates how a range of research methods can be profitably employed in the service of mission”
– my work is a “healthy example of how to do practical theology. For anyone interested in mission, practical theology, and empirical research, First Expressions contains plenty of interest”
– “Taylor’s insights will hopefully stimulate others to explore initiatives in their own contexts, ‘looking to see what patterns of God might be visible’ there”

Thanks Revd Dr Peter Stevenson, for the review, for the affirmation of the value to practical theology methodology and the relevance to researching mission and innovation.

This is the 9th substantive review of First Expressions: innovation and the mission of God. For each review, I am very grateful. The other reviews (that I’m aware of) are summarised by me –

• here in Journal of Contemporary Ministry
• here in International Bulletin of Mission Research
• here in Theology;
• here in Church Times;
• here in Ecclesial Futures;
• here in Practical Theology;
• here in Ecclesiology;
• here in Scottish Episcopal Institute Journal.

settler colonial theologies conference abstract

Conference abstract submitted today – “Do this in memory of me.” The role of church buildings in constructing settler colonial theologies in Aotearoa New Zealand. (Dr Steve Taylor, Independent scholar, AngelWings Ltd).

Christianity recognises itself as a religion of memory. In Eucharist, amid betrayal and before violence, Jesus calls his disciples to remember rightly.

What it means for Christianity in Aotearoa to rightly remember is challenged by “Recessional” (2010), a public artwork on display at Te Papa. Artist Murray Hewitt presents visual imagery of 61 publicly accessible historical battle sites in Aotearoa. These sites require right remembering on both sides of the Tasman, given the earliest dated memorial plaque in Anzac Park, Canberra, marks a military campaign fought in 1860-1 by the Royal Australian Navy Campaign in Aotearoa New Zealand, in which some 4% of the Māori population died (O’Malley 2016). A feature of Hewitt’s “Recessional” is the number of church buildings located close to battle sites. How do these religious communities rightly remember nearby histories of violence?

Enns and Myers (2021:10) call for settler “response-ability.” Writing as white Americans, they urge settlers to undertake identity work to understand how settler colonialism structures the relationships they inhabit. Savides (2022) argues that decolonisation offers settlers theological resources to remember rightly. Writing as a white South African, he uses themes of the cross and vulnerability in Reformed theology to demonstrate how decoloniality provides frameworks to analyse Christian entanglement in systems of Empire.

In Aotearoa, Pākehā have a distinct identity as settler. Reflection on this identity requires recognising privilege, lamenting marginalisation and learning to be better partners. This paper uses as case studies the church buildings present in Hewitt’s “Recessional.” It draws on archival records and anniversary liturgies to consider how churches do and do not pay attention to the battle sites nearby. In so doing, this paper contextualises Christian practices of anamnesis. It examines how the churches that Pākehā built are theologically forming settler identities. Trajectories for a theological ethic of settler “response-ability” are suggested.

Enns, Elaine and Ched Myers. Healing Haunted Histories: A Settler Discipleship of Decolonization. Cascade Books: Eugene, Oregon, 2021.

Murray Hewitt, Recessional (2010). Accessed 29 March 2023.

Savides, Steven. Unsettling the Settler Colonial Imagination: Decoloniality as a Theological Hermeneutic in South Africa. PhD thesis, University of Notre Dame, 2022.

O’Malley, Vincent, The Great War for New Zealand Waikato 1800-2000, Bridget Williams: Wellington, 2016.

Learn Local as a uniquely Southern resource

(written for Southern Presbyterians newsletter, April 2022).

Cheese rolls, Bluff oysters and tītī (muttonbird) are local delicacies. They remind us of the unique richness of this southern land. While often we look elsewhere for inspiration, there is plenty to savour in local churches across the Southern Presbytery.

The first Learn Local happened in October 2021. Amid the uncertainty of COVID, people from seven Southern Presbytery churches gathered in a community hall in South Dunedin on a wet Saturday morning. An outdoor community walk was paused. Instead, members of the Seedling Presbyterian ministry shared stories of what it meant to establish a missional community in South Dunedin.

Local immersion continued with lunch at Dunedin’s longest-standing traditional Chinese restaurant. In the afternoon, Student Soul led cafe worship in ways that demonstrated new approaches to technology. The spring weather had improved, so a walk around the University encouraged prayer for local mission among student communities.

Learn Local participants left stimulated by a day packed full of new ideas. There was excitement about different ways of being church, encouragement to work in individual giftings and affirmation of the value of small things with love.

So what? It is easy for resourcing to remain in the “good-day-out” basket.

During the following four weeks, Learn Local participants gathered online. They reflected on what they were learning as they walked their local communities. The questions asked by Learn Local Saturday generated further learning:

• getting started
• who else in our communities can help us provide service for God
• creating cultures of openness
• discerning paths forward
• staying anchored in Christ and motivated in mission
• discipleship and worship in forming faith
• ways to remain connected in mission

Learn Local offers a unique way of learning. Rather than learning from books, the community is the classroom, and the speakers are Southern Presbyterians involved in community mission. Generous funding from the Synod makes Learn Local possible.

A second Learn Local is planned for October 2022. Teams and individuals from Southern Presbytery looking for resourcing in local mission are strongly encouraged. To go on the mailing list for information regarding dates and details, contact Steve Taylor at kiwidrsteve@gmail.com.

journal article acceptance – Ordinary Time Festivals: an Application of Wisdom Ecclesiology

“a thing well made.” It’s a line from a song by Don McGlashan and it’s been an earworm since I received news this week that my journal article “Ordinary Time Festivals: An Application of Wisdom Ecclesiology” has been accepted for publication by Theology Today, an international academic journal out of Princeton. It’s my 23rd accepted academic journal and the news got me thinking – Can journal articles be a thing well made?”

Reflecting on a journal article as a “thing well made”:

• First, the organising of 5,000 words in a logical and coherent way.
• Second, the attention to both detail (footnotes, grammar, spelling) and big picture (one coherent argument that connects with the real world).
• Third, pitching to the right journal. This involves researching the aims and objectives of the journal, working to align the abstract and argument with those aims and then writing a pitch.
• Fourth, responding to feedback. Submitting your work to multiple blind reviewers takes courage. You open yourself to critique.

Four reasons. What reasons might you add? Can a journal article be a thing well made? While you think, here’s the “Ordinary Time Festivals” abstract —

Feasts and festivals enliven the Christian life. Given Easter, Christmas and Pentecost cluster around the nineteen weeks of Christmastide and Eastertide, the thirty-three weeks of ordinary time are disconnected from these celebrations. The theological impact is considered in light of Amy Plantinga Pauw’s wisdom ecclesiology. For Pauw, the church has largely neglected the ordinary-time dimension of the Christian life. The result is a Christian life disconnected from creaturely existence and God’s ongoing work of creation.

This paper explores the possibility of ordinary time festivals as a way to embody Pauw’s wisdom ecclesiology. A harvest festival in Scotland, a spin and fibre festival in Australia and a local community festival in Aotearoa New Zealand are analyzed. These festivals are argued to embody Pauw’s themes of making new, longing, giving, suffering, rejoicing and joining hands. Hence, ordinary time festivals offer ecclesiologically formed ways for the church to embody wisdom ecclesiology. They enable a theological formed way of joining hands with God’s ongoing work in creation during ordinary time.

conference proposal: Missions in Digital Culture: A Transforming Shift

Missions in Digital Culture: A Transforming Shift
by Rev Dr Steve Taylor, AngelWings Ltd, Flinders University

IAMS 2022 conference paper proposal

The digital is a rapidly morphing field. Technology impacts our work and homes and changes health care, leisure, and religious practice. Digital missiology examines how mission intersects with the internet, digital culture, and other forms of digital technology. The IAMS conference themes – of power, inequalities, vulnerabilities – provide a valuable hermeneutical frame to overview the current state of research, assess the contributions, and consider future directions for research in digital missiology.

This paper aims to discern how digitalization is changing the methods and conditions of mission. Particular attention is given to empirical research and ethnographic studies of digital resourcing, including trans-national studies of ecclesial innovation in Aotearoa New Zealand, and the United States. These experiments in digital missions will be analysed missiologically. If, as Marshall McLuhan claims, the medium is the message, then how is the vulnerable Christ present as an animating presence in these digital experiences and networks? The analysis will include dialogue with two recent reappraisals of McLuhan by Douglas Coupland (2011)) and Nick Ripatrazone (2022), as part of a reappraisal of embodiment and participation, informing theologies by which mission might be understood as being re-contextualised for an emerging digital world

This work is part of a larger project seeking to re-theorise Bosch’s notion of paradigm shifts. While Bosch focused on paradigms, the argument is that transforming generativities occur in shifts rather than paradigms. Hence digital cultures offer significant resources for indwelling and embodying missio Dei as transforming shifts in mission.

more grounded, more international

I completed 3 major project milestones this week.

First, the 6th and last Mission For A Change for 2021. What was a spark of an idea at the start of the year – to offer online resourcing on mission – has become interviews with women and indigenous thinkers who are writing in areas of mission and change.

Second, the completion of a Codesign report. At the start of this year, I was contracted with Val Goold to undertake a consultation about researching the future of theological education and ministry formation across the Anglican Church of Aotearoa, New Zealand and the Pacific. 55 interactions later, after listening with over 160 people, an 8-page report this week summarised a 2nd stage of the Codesign, as we checked our listening with various stakeholders, and outlined 10 research strategies for what could happen in 2022.

Third, the completion of Learn Local. Funding from the Synod of Otago Southland and the support of the Southern Presbytery has enabled me to offer education in local mission. Over the last month, I’ve been privileged to work face to face and online with folk from 7 local churches and 1 Queenslander who have walked local communities as a mission learning experience. The visual is notes from the final “online” session, by the amazing Lynne Taylor, as participants shared their “walking” learnings and as I gave input on forming faith in local mission.

There is much more to process on each of these and more plans for 2022. But it’s nice to savour 3 milestones, all resourcing mission in different ways across different denominations. I feel more grounded in local communities and more international, resourcing across countries and organisations all at the same time.

Learn local: a mission learning opportunity

Want to meet Christians passionate about their local community? Want to learn about grassroots mission? Want to grow skills in starting and sustaining a new initiative in mission?

Rev Dr Steve Taylor, a creative and experienced mission educator, and former Principal of Knox Centre for Ministry and Leadership is facilitating mission learning opportunities in Otago/Southland. The aim is to explore mission not in a classroom but in local communities. This involves opportunities to visit local mission initiatives to experience grassroots mission, hear stories of local community engagement and consider different expressions of Christian mission practice. The Saturday experience is followed by online learning, four sessions in the following weeks, which help participants connect local learnings with best practices in mission.

The aim of learning local is to discern practically grounded insights into mission and ministry and to encourage mission dreams, imaginations and experiments through the Presbytery. Numbers for the Saturday experience are limited to 15 and priority will be given to those endorsed by their Church Council. (For online participants, a soundscape can be made available 48 hours after).

The first learning Local is Saturday, October 9, 10 am – 5 pm and involves visits in Dunedin to The Seedling and Student Soul. Lunch and snacks are provided and participation is free, thanks to the generosity of Synod of Otago and Southland.

Online sessions are Thursday’s 14, 21, 26 October, 4 November, 7:30-8:45 pm.

For queries->Steve Taylor, kiwidrsteve@gmail.com.
To register-> tinyurl.com/learnlocalnz

FAQs
• Is lunch provided? Yes.
• Is the site visit experience free? Yes. All it costs is your time to register and participate.
• Can I bring others? Yes. Several folk from a church would enhance learning. But everyone must register -> tinyurl.com/learnlocalnz
• Can I come to just the site visit? Yes. Register and we will discuss with you other ways you can apply your learning local.
• Can I come to just the online learning? Yes. Register and we will discuss with you other ways can ground your learning local. For example, a soundscape of local participants sharing could be made available 48 hours after.
• Can I come if I live outside the Presbytery? Yes, both the site visit and online learning are open to anyone. However, to make funding work, there is a learning cost of $200 for the online evenings for those outside Otago/Southland. This contributes to making online learning happen. The local site visits remain free for anyone.
• What if you get more than 15 for the site visit? We will prioritise those with endorsement from their church council/leadership. We are capping at 15 to ensure a workable site visit. Numbers for the 4 online sessions are not limited.
• Will there be other opportunities? A second Learn local is planned for a Saturday in March and will likely visit in Central Otago.

First Expressions a recommended book for Practical Theology 2021

I’m stoked to hear that my book, First Expressions: Innovation and the Mission of God is a recommended book for the Practical Theology journal June 2021, 278-279. The annual list of ‘Recommended Books in Practical Theology’ is based on input from Editorial Board members and readers. These books address the complexities of practical theology and ministry through interdisciplinary approaches to research and scholarship, offering fresh practical and theoretical insights to this field. Here’s the summary –

Taylor, Steve, First Expressions: Innovation and the Mission of God (London: SCM Press, 2019).

Steve Taylor’s work continues a decade of ecclesiological investigations by reexamining sites of ecclesial innovation in the United Kingdom eleven years later. Interdisciplinary in scope and poetic in tone, First Expressions provides a template for future studies of change within communities of faith.

Researching craft as Christian witness

I am researching whether Christians can witness through acts of making. Making celebrates the ordinary and domestic. Diversity is evident as different cultures make in different ways. Interest in handmade objects has risen in contemporary culture.

A first step was to research Christmas Angels. In 2014, two Methodist ministers in the North of England invited local churches to knit Christmas Angels. The Angels were tagged with a message of love and “yarn-bombed” in streets, train stations and schools. What began with a few churches knitting some 2870 angels in 2014, had by 2017, spread across Great Britain. Each angel was sent out with a Twitter hashtag #Xmasangels. Hence people who received the angels could respond online, using social media. Being a personal user of Twitter, I observed people tweeting their experiences of finding a Christmas angel. I was curious. Might people think a yarn-bombed angel was silly? Was this just Christians making a mess? This research became a journal article (“When ‘#xmasangels’ tweet: a Reception Study of Craftivism as Christian Witness,” Ecclesial Practices 7 (2), 2020, 143-62, (co-authored with Shannon Taylor).

A second step in the research was to learn to knit. I challenged myself to do more than think intellectually about my research. For this project, could I make my own Christmas angel? One of my children taught me to knit while my wife patiently untangled many a dropped stitch. I kept a diary of my experiences. In the joy of completing a row and the despair of splitting a stitch, I realised that research was not an elite mystery. Instead, it resulted from repeated practices: a habit, a way of being in the world. In researching craft, my understandings of research have been re-made. I wove these journal reflections into a chapter I was asked to write for a revised edition of Mary Moschella’s Ethnography as a Pastoral Practice (due out with SCM and Pilgrim Press in 2022).

A third step in the research is to listen to makers. Having researched those who received a Christmas Angel, I also want to understand more about the knitters. I want to interview knitters of Christmas Angels. I also want to interview knitters of scarves for the Common Grace Knit For Climate Action in Australia. I hope to form focus groups of knitters and explore why they participate and what meanings they make.

Hence Ordinary knitters: theologies of making research – If you are aged over 18 years and have been involved in a knitting project like Common Grace Knit For Climate Action or Christmas Angels (or something similar) and are willing to be interviewed about your experiences, I would love to hear from you. More information here or from Steve Taylor (kiwidrsteve@gmail.com)

researching knitting in Christianity

Ethics approval this week for this research project –

seeking participants for research on knitting in Christianity. If you are aged over 18 years and have been involved in a knitting project like Common Grace Knit For Climate Action or Christmas Angels (or something similar) and are willing to be interviewed about your experiences, they would love to hear from you. More information here or from Steve Taylor (+64221552427 or kiwidrsteve@gmail.com)

Reimagining Faith and Management book launch

It was a lot of fun to be at the book launch of Reimagining Faith and Management: The Impact of Faith in the Workplace (Routledge, 2021) in Auckland on Tuesday. Big thanks to Auckland University of Technology for the hosting. It was wonderful to have packed house and the speeches of the Chancellor and Vice-chancellor, along with two cabinet ministers and the Race Relations Commissioner, to help launch the book. Congratulations to the editors – Professor Edwina Pio, Dr Tim Pratt and Dr Rob Kilpatrick.

The overwhelming theme, in all the speeches, was the need for ways to think about faith in management, given the importance of faith for so many people in our world today, and yet the silence of so much of the business literature about the place of faith in management. This point was made particularly well by MP Priyanca Radhakrishnan and MP Michael Wood, along with Meng Foon.

I was present because I have a chapter in the book, applying wisdom literature to the governance of innovation. My argument is that governing innovation requires different governance capacities and even more so in rapidly changing times. I used the wisdom literature – from First Testament and from Paul in Corinth – to outline 6 competencies, which are then grounded in two recent experiences of governing boards seeking to invest in innovation. The invitation to contribute allowed me to develop part of a chapter from First Expressions: Innovation and the Mission of God (2019) on governance as catholicity, and integrate with some of Built for change: A practical theology of innovation and collaboration (2016), for which I was glad.

At a personal level, to be invited to contribute to an international published volume was quite a thrill.