sustain:if:able kiwi

mission as the great learning experience of Western Christianity

Following on from my mission as a “converting” ordinance, here is related wisdom from one of the finest missiologists the world has seen, Andrew Walls. Saying the same thing, as mission as a “converting” ordinance, just applied to the whole of Christianity!

The missionary movement was the great learning experience of Western Christianity. By its very nature it brought the Christian faith, when it had become thoroughly accommodated to the life and thought of the West and the conceptual categories of western Europe, into massive interaction with totally different styles of life and thought. (Walls, The Cross-Cultural Process in Christian History: Studies in the Transmission and Appropriation of Faith, 238)

This is what is happening (or needs to happen) with Fresh and emerging expressions of church. It is bringing of missionary learnings, that are distant, over their, far away, into our suburbs, networks and homes.

mission as a “converting” ordinance

This is some of what I wrote today.

Wesley described Holy Communion as a ‘converting ordinance,’ an event in which through participation in the event of Communion, people encounter Christ. In a sermon on the verse “Do this in remembrance of me,” he wrote:

But experience shows … Ye are the witnesses. For many now present know, the very beginning of your conversion to God (perhaps, in some, the first deep conviction) was wrought at the Lord’s Supper. John Wesley, The Works of the Reverend John Wesley, Vol 3, p. 188-9

It is worth noting first, the language of “experience” and “witnesses,” and thus the priority of experience in Wesley’s theology. Second, the language of “beginning” and “first,” suggesting that conversion is a process. Third, that participation in the ordinance changes the participants.

This provides a theological lens by which to explore innovation as a “converting ordinance,” to consider that while “Fresh Expression Case Study” might have set out to “convert,” the journey of innovation resulted in their experiencing a number of conversions: five in total,

• Conversion of senses
• Conversion to hope
• Conversion by community
• Conversion through journey
• Conversion in humanity

Innovation thus becomes a “converting” ordinance. It changes sender, sent and sendee (the intended recipient of the message).

The Last Supper at work for mission -Gustave Van De Woestijne’s

Gustave Van De Woestijne is a Flemish Expressionist painter of the early 20th century. His work includes The Last Supper and it is huge.

Huge.

It hangs almost floor to ceiling in the Groeninge Museum, Brugge, Belgium. (Image is on flicker here)

In the Catholic context of Belgium, surrounded by the religiosity of previous centuries, it is a stunningly unreligious piece of work. One simple full loaf of bread sits on the table. There is no cup, grapes or any other food on the table. Around the table are clustered 12 disciples, portrayed as workers, Flemish miners or farm hands.

Which leaves the size. Why paint what is one of the largest paintings in the Museum? Why make something so ordinary so large?

Either a sign of no faith? A critique of the ceremony and wafer thin spirituality of the religion he has experienced? It certainly has the checkerboard floor often used in religious art.

Or full of faith? A reminder of the very large place for God in the ordinary, in simple bread, shared among workers hands? If so, it has echoes of the worker priest movement, such an intriguing mission development in France, among Catholics, in the 1940s. Priests asked to be freed from parish duties in order to work, in factories, in order to try and reconnect with the working class. It is a fascinating, bold, and innovative approach to mission, that was closed down by the Pope within a few decades.

It is the type of fresh expression/emerging church I’d love to see, one that jumps out of middle class subcultures and across class boundaries, out from church and worship and among the 24/7 patterns of working life. A movement that could only be nourished by a Jesus breaking bread with workers around ordinary tables of life.

the advent of fresh expressions – the wilderness (part 2)

The Gospel of Luke begins with barrenness and soon shifts to wilderness. John the Baptist, camel haired and with locust wings in mouth, will emerge from the desert. The theme will continue with Jesus, who in preparation for ministry, will walk into the wilderness. In doing so, there are echoes with Israel, who found God in the desert, who were birthed as a community, their identity and practices shaped by wilderness. It will resonate with the words of the prophet Isaiah, who dreamed of rough places smooth.

So what is the place of wilderness in advent? What resources will sustain the encountering of God in the rough and tough? What does desert do to the demands for vitality and the dreams for health and growth?

Desert God
This Advent
May we be find fresh treasure in wilderness
Shade in the deep valley
Clarity from the rocky outcrop

Comprehending mission – history today

Chapter one is here. Chapter two surveys recent trends in missiology with a particular focus on the Bible and mission. Chapter three looked at mission history, the evolution through time, the shifting resources that shaped how the church understood itself.

So what of today? “Scholarly interest in mission history is remarkably strong today.” (62) The shift began in the 1980s with the realisation that mission history reveals remarkable data about boundary crossing.

Increasingly, studies point to the way missionaries sought to subvert imperialism, hand in hand with the remarkable role of indigenous people in cross-cultural encounter.

“Mission history can be controversial, especially when ideological or theological convictions are put into play. Apologetics on behalf of Christian mission, as a rule, cannot be substituted for serious historiography. Strident secularism, likewise, can impede understanding by deciding for others what religious beliefs and behaviours necessarily signify.” (66)

Another focus has been women in mission. First, their stories have been told. Second the place of mission in enabled women to offer their gifts has been uncovered. Third, the role of women in developing global movements of solidarity and partnership.

A new resource for mission has emerged – photography. The digitizing of photographs offers a rich resource for reflection, for example the Internet mission photography archive website. The Dictionary of African Christian biography offers a multi-lingual online archive. These are rich new resources that ensure mission history remains full of possibility.

Stanley Skreslet’s Comprehending Mission: The Questions, Methods, Themes, Problems, and Prospects of Missiology.

Comprehending mission – history (chapter 3)

Chapter one is here. Chapter two surveys recent trends in missiology with a particular focus on the Bible and mission.

Chapter three looks at history, all the way back to Luke. It argues for an evolution. Different approaches to the history of mission have been used in history. It analyses where each approach has drawn source material from.

• Luke – is a narrative of beginnings. It attempts to make sense of how identity was formed and faith grew. In doing so, it becomes idealised. (Compare Luke’s account in Acts of the Corinthian church with some of the issues Paul actually works with in his letters)
• Church – Eusebius and Bede are shaped by their institutions. More importantly, they are often shaped by particular groupings within their institutions
• Hagiography – the lives of saints. While these neglect the “warts and all” they do ensure we today are aware of of individuals in mission and the shape of everyday life in history
• Ethnography – an increasing awareness of culture and geography is evident, as the Catholic church expands into the Americas. “In part, these data are exotica, a surefire way to excite and sustain enthusiasm for the Jesuit’s work in North America within the mission’s support base … More fundamentally, one can see in this reporting an acknowledgement that mission history can no longer be written without attending to its cultural and physical context.” (55)
• Rational history – a belief that theology and history can be separated is mixed with a desire for grand, overarching, global narratives
• Critical ethnography – a focus on intensive research on a small scale, an interest in the margins, a passion for observable behaviours. Often reading occurs “against the grain”, looking for hidden themes. “Critical ethnography tends to disparage the missionary enterprise as a self-interested Western intrusion into the lives of others.” (62)

Stanley Skreslet’s Comprehending Mission: The Questions, Methods, Themes, Problems, and Prospects of Missiology.

Comprehending mission – the Bible (Chapter 2)

Chapter one is here. Chapter two surveys recent trends in missiology with a particular focus on the Bible and mission. It argues for three fundamentally different trends –

• faith sharing in the Bible
• Biblical norms for mission
• the Bible in mission outreach

With regard to faith sharing in the Bible, a key text is Eckhard Schnabel, Early Christian Mission who in two volumes focuses on Christianity in the first century and the reasons for expansion. A fundamental concern is to establish the reliability of the New Testament as a source of data for the mission of the church today. A number of methods are used in this regard. One is words, for example the recurring verbs (proclaiming, sending, gathering, making disciples, baptising, working). Second is narrative, exploring how plot and character are constructed. Third, social science approaches, in which the origins of Christianity are mapped against economic, ecological, political and cultural environments.

With regard to Biblical norms for mission, the search is for enduring principles. A variety of approaches are being used. Skreslet explores how missio Dei, so popular a term, is actually being used in different ways, with different understandings of mission, from the World Council of Churches through to liberation theologies pleading for shalom.

With regard to the Bible in mission outreach, Skreslet focuses on translation. While the Universal Declaration of Human Rights has been translated into 360 languages, at least one book of the Bible exists in over 2,450 languages. This gives rises to the mission theology of translatability – that in “God’s linguistic economy, all the world’s vernaculars were equally gifted with a capacity to receive the gospel.” (37) The result is empowerment. Local cultures feel affirmed. Local languages are more likely to be preserved.

Stanley Skreslet’s Comprehending Mission: The Questions, Methods, Themes, Problems, and Prospects of Missiology.

Getting on with mission. Are you broad enough?

As part of my role as Principal, I am invited to write a 650 word column, to be sent to Uniting churches throughout South Australia. Here is what I wrote last week …

One of the highlights of my first few months as Principal has been visiting rural churches. As part of the Refresh programme, I’ve found myself in Lock, Laura and Robe. It has been a great way to meet new folk and to get a feel for church life beyond the suburban sprawl that is Adelaide.

My topic was Getting on with mission. Mission is a word with so much baggage.

For some it is linked with Stolen Generations. For others, it smacks of Billy Graham Crusades and the mass appeal of stadium preaching. Or the corporate business world, in which mission statements suggest programmes for church growth.

None of these make any sense of the Biblical narrative.

Being a mate – This expression of mission is best seen in the story of the woman at the well (John 4). An encounter with Jesus turns the Samaritan into a storyteller. What is striking is how she, not Jesus, is the primary agent in mission. Even though only minutes old in faith, she is willing to verbally share her moment of encounter with her neighbours who know her so well.

Having a yarn – This expression of mission is threaded throughout the book of Acts, thirty six times in which faith is presented verbally to a group of listeners. What is striking is how different each speech is – in setting, in illustrations, in ending, in effectiveness. There is never a “one-size-fits-all” repeated stock sermon or generic alter call. Instead there is a deep sensitivity to a listening audience and the unique cultures that shape their hearing.

Crossing the ditch – In Acts 8, mission occurs as the gospel jumps continents and the church in Africa is birthed. Ditches are being crossed. They can be cultural. They can also be generational. What is important is who takes the initiative in Acts 8. The primary agents are not the one on mission (Philip), but the Spirit and the Ethiopian. By implication, the first act of mission is thus an act of listening, of finding out where, and how the ditch is being crossed.

Sharing the load – In John 10:11, Jesus is the Good Shepherd, who lays down his life. Mission emerges in the context of “knowing a voice”, of relationships of depth and honesty. Mission takes shape not in words, but in sacrificial actions. When linked with Luke 15:3-7, we are reminded that mission expects shepherds to be wandering far from the walls of the church.

In summary, in the Biblical narrative, mission in the Bible has little to do with imposition, corporate programmes or manipulation. Instead it emerges in relationships, through listening and the sharing of life.

When I look around today I continue to see these images of mission.

Being a mate occurs as we hold a street barbeque, download the “50 ways to share your faith” Synod resource or offer Prayers of Intercession for the various work and play places which our congregations inhabit.

Having a yarn occurs through special services like weddings, Christmas or Anzac Day. Or in the example of a friend of mine, who in a few short sentences at his 50th birthday party, found words to name the changes that faith had wrought in him.

Crossing the ditch occurs in fresh expressions, as we join an Aboutface, through overseas missions exposure trips or as we teach conversational English to refugees.

Sharing the load occurs through the many forms of chaplaincy supported by the Uniting Church. This can be officially, through placements such as schools, aged-care centres,  hospitals etc. It can also be unofficially. Each of us have the potential to adopt an ‘unofficial’ chaplaincy posture within our surrounding community – to your street, sporting club, or the local cafe!

(Short advertising break – Have you heard about the new Diploma of Ministry (Chaplaincy) at Uniting College. Whatever type of chaplaincy, it may be an ideal next step for you or someone in your congregation. Why not contact the College to request more information!)

These are the words and image that define my understanding of mission.

What about you and your church? How are you giving expression to the breadth and depth found in the word?

Comprehending mission

What is mission? “the effort to effect passage over the boundary between faith in Jesus Christ and its absence.” (Jonathon Bonk, Preface to Stanley Skreslet’s Comprehending Mission: The Questions, Methods, Themes, Problems, and Prospects of Missiology, ix)

Stanley Skreslet’s Comprehending Mission: The Questions, Methods, Themes, Problems, and Prospects of Missiology is a wonderful gift.

Skreslet provides an overview of recent trends in missiology. Books like these are gold. They allow a person and an institution to locate their questions, their research, their reading. In my case, as I research popular culture, how can it find a place in missiology? As I teach mission shaped ministry, how might the mission at work be located within global mission trends?

Chapter one. Who Studies Christian Mission, and Why?
The chapter begins with a resurrection story. It notes how in the 1960s and 1970s, missiology was in decline. “At many institutions, chairs of mission studies were reoriented and then connected to more politically correct areas of the curriculum, such as ecumenical theology, comparative religion, third world theology, intercultural theology, or world Christianity.” I can see many of those pressures still at play in the Uniting Church in which I currently work.

This decline was prompted by the evaluation of the colonial era. The decline also coincided with a growth in secularity in the West.

However despite unease in the West, Christian mission has grown, often generated by churches outside the West. “The astonishing and quite unexpected vitality that now marks Christian mission worldwide invites scholarly attention.” (2) There has been an explosion, especially since the 1990s, in mission studies, in new journals and new lecturing positions (including here at Uniting College).

Skreslet suggests two current approaches to reflecting on mission are at work.

First, curricular. Introductions in mission have developed in connection with particular training courses. Examples cited include Perspectives in World Christianity, Following Christ in mission and Missionaries of Christ.

Second, theological reflection. “[M]issiology is taken to be a shorthand term for theology of mission, theology of the apostolate, or sometimes the theory of mission.” (4) Examples cited include Transforming Mission, Missiology: An Ecumenical Introduction, Contemporary Missiology: An Introduction, Concepts of Mission: The Evolution of Contemporary Missiology and (especially for Australian’s), Introduction to Missiology.

Skreslet is “not convinced that theology of mission [this second approach] is the best avenue by which to approach the field of missiology.” (9) He is concerned that it privileges certain data. “For modern theologians operating in the West, scripture, tradition and Christian expereince are the sine qua non of their craft … Issues of culture and the existence of other religious traditions may enter into these discussions, but they typically do in in the guise of environmental factors.” (9-10)

In other words, the abstract is more important than the particular. And theologians are more important conversation partners than historians, sociologists and anthropologists. “What we have today, by and large, are many introductions to mission theology but very few treatments of missiology as a whole.” (11)

Skreslet is encouraged by current patterns in dissertation research, younger scholars are pushing the boundaries of missiology ever wider. Every kind of scholarly enquiry can be, and is being, explored.

Having surveyed the field, Skreslet then defines missiology as “the systematic study of all aspects of mission.” (12) It is an intersection point of many disciplines, including secular. He argues for a “community of practice,” a set of “particular scholarly habits.” (13)

First, interest in crossing boundaries and how contact with cultures might transform senders and receivers.

Second, reality of faith and non-faith. It expects a critical empathy with what is being studied.

Third, an integrative impulse. “Christian mission is a social phenomenon that encompasses an unlimited number of local contexts, each of which may be affected by global trends. Every layer of culture – from the material to the conceptual – may be engaged when faith is shared across national, ethnic, and linguistic boundaries.” (14)

arrival of author copy of Gospel after Christendom

My author’s copy of The Gospel after Christendom: New Voices, New Cultures, New Expressions arrived today. At 370 pages, it is an impressive summary of the global shape of the emerging, missional church, with contributions from Germany, England, Australia, New Zealand, Denmark, Holland, Costa Rica, Norway, Latin America, Belgium and USA.

My chapter is second cab of the rack on, Emerging Churches in Aotearoa New Zealand. It is one of 28 chapters, divided into five sections:

• Peoples
• Cultures
• Practices
• Experiments
• Traditions

It also includes an Afterword by Eddie Gibbs, in whose honour is the book.

it is reassuring to know that there is increasing evidence of the survival of the church after Christendom, and that this survival arises out of rediscovery of the nature of the gospel and the reconnecting of ecclesiology and missiology … In other words, survival is dependent on spiritual renewal and a willingness to die to all that inhibits the church from embarking on its ongoing mission in a post-Christendom world. (Gospel after Christendom 361)

A feature is how every chapter includes sidebars, in which two of the contributors comments on another contributors chapter. So for example, my chapter has interaction by Darren Cronshaw from Australia and artist Troy Bronsink from USA. It also includes quotes from five of Eddie Gibbs books, I Believe in Church Growth; ChurchNext: Quantum Changes in How We Do Ministry; ChurchMorph: How Megatrends Are Reshaping Christian Communities; LeadershipNext: Changing Leaders in a Changing Culture; In Name Only: Tackling the Problem of Nominal Christianity. It makes for a rich set of connections.

the place of balaams asses (ie Christian kitsch) in theology

In relation to my previous post, Kinda commented “I recognized this immediately, as will every other 10 yr old girl in America, as Lisa Frank with a little Jesus photoshopping.”

That’s exactly why I put it up!

I’ve been reading Betty Spackman, A Profound Weakness: Christians & Kitsch. As an artist, she set out to critique these poor relations of ecclesiastical art, only to find herself torn between being deeply moved and outraged by their sentimental appeal.

It is 440 pages, of souvenirs, fakes, crafts, tracts, relics. Her conclusion is that if God can speak through Balaam’s ass, he can “certainly communicate through even the humblest art.” Yes – even a photoshop of a child’s book.

She goes on, “which rather nullifies the arguments of taste and craftsmanship when it comes to Christian outreach. However, this doesn’t mean we should be content with making mediocre art. Also, we should always keep in mind that in truth it is people, not plastic nightclubs, Christians, not kitsch, that are called be lights to the world.” (A Profound Weakness: Christians & Kitsch, page 21)

This has important mission implications, for these are dialogue points for conversation.

It’s why I, as a theologian, research on popular music (like U2) and TV animated cartoons (like Bro’town). Because I might just get to be challenged by Balaam’s ass and the insights via 10 year old girls.

the politics of Christian influence: Christianity and colonisation

James Boyce’s 1835 explores the Founding of Melbourne and in doing so, the conquest of Australia. Such books are essential reading for all those who care about mission and the witness of the church, because they allow us to reflect on the past.

Chapter 5: London 1835 includes a summary of the place of Evangelical Christianity in colonisation. “With the assistance of their …. [evangelicals] …. the British government became focused on the physical and moral welfare of indigenous people to an extent unknown before, or for the most part, since.” (37)

First, it helpfully notes that British Evangelicalism of the early 1800s should not be confused with present day American Evangelicalism.

Second, it notes the motivation. Once Slavery was abolished, indigenous welfare became a priority area of Evangelical concern. “Government control, along with support for enterprising ‘respectable’ settlers, was urgently needed to counteract the harm done to natives by lower-class European.” (38-9) This provides a contrast to the Domination narrative, which is often pinned on Christian colonisers. “The simple fact that evangelicals accepted that people had rights based on prior possession set them apart from the dominant settler discourse, which argued that the right to land arose from using it for farming.” (39)

This produced an ironic tension, that Christians supported colonisation because they saw it as “the primary means of ensuring that Aborigines were not degraded or killed by the lower order of Europeans.” (40)

Third, this advocacy on behalf of indigenous people relied on information. What happened in Melbourne and in the colonising of Australia, was that distance and lack of missionaries on the ground, meant that the Christian politicians lacked data to work for justice.

It’s a fascinating narrative about the relationship between church and society and the attempt to use politics for influence.

(New Zealand readers will want to read Chapter 7 – The Treaty, as it provides a fascinating analysis of a Treaty signing, both the politics and the processes, just a few short years before the signing of the Treaty of Waitangi. But that is for another post).

“The Cross is not enough” book review – Chapter 6

After a break, I’m back, reading my way through Cross Is Not Enough: Living as Witnesses to the Resurrection by Ross Clifford and Philip Johnson, Australian Baptist thinkers. The break is important. During the break I experienced this:

Overnight it had rained. Truth be told, overweek it has rained here in Adelaide, making the ground sodden and the trees laden with rain.

As I left the house, I noticed a flash of red and green. Our front yard is currently host to a pair of parrots, outrageous in their bright red crest, raucous in their squawks of delight as they place chase with each other from tree to tree.

As they landed, their weight caused branches, laden with rain, to shake vigorously. Water cascaded, sheets of white, unleashed from a branch of green, by these playful red crested visitors. A full immersion indeed.

In the Scriptures, so often birds are linked with the Spirit’s visit. Have I just participated in nature’s baptism – appreciated again her noise, colour and water? Heard afresh “This is my beloved son, with whom I am well pleased”? Been invited anew to creation’s plays? (here)

An experience in which creation made connections with Christianity. Which is exactly what this chapter is about. It asks the question – Are we awake to the possibilities of making connections from the signs of resurrection in nature to general revelation? It is a point well made. Training for ministry, I was asked to connect a Christian theology of creation with a Christian theology of the cross. But what about creation to resurrection? For Clifford and Johnson

We believe that in this motif of resurrection the creation “speaks” to us: resurrection is an integral part of the natural order. It is an analogy, of course, because nature “dies” and “rises again,” and dying-and-rising in nature is not identical to the bodily resurrection of human beings; however, what we need to bring back into focus is that nature itself reveals a resurrection motif, and this motif should be appreciated as being part of general revelation.

What mission possibilities are intriguing:

• the place of analogies to resurrection in nature – in the cycles of birth and death, in metamorphosis of a butterly. “In today’s context where dolphins feature in alternative spiritualities we might consider reemphasizing the resurrection symbolism associated with these marvelous sea-mammals.”
• the growth of “the symbologist as a heroic character in fiction.” Dan Brown’s books are a great example, in which the hero is “the symbologist is someone who decodes and interprets the hidden messages of signs—signs and symbols that can carry spiritual messages.” I’ve never heard leader-as-minister described in this way – as a symbologist of the spirit. Although it does link so obviously with the command in Matthew to observe the signs of the times.
• the importance of thin spaces

“Some people who are highly intuitive are very responsive to encountering God in the world and feel a heightened sense of the divine in geophysical spots of transition—such as the borders where land and sea meet, where open fields become a forest, where mountaintops touch the sky. Such places of transition are often cal led “thin places” simply because the geophysical zones are wafer-thin and can be portals to spiritual encounters. So for people who are hardwired for the creative and intuitive and experiential, the resurrection analogies in nature can be connected to other kinds of thresholds or “thin places.””

Is this what is going on with the growth of walking church (here and here)?

I have some quibbles, but they seem petty when laid alongside the mission possibilities in this chapter and the practical earthing – in nature, in intrigue and in cultivating thin places.

The link from nature to analogies of the resurrection seems to move us from general to special revelation. The analogies seem to cry out at us to reflect: Has there been one who has indeed gone before all of us to die and rise again?

My review, chapter by chapter is as follows: Chapter one is here, Chapter two is here, Chapter three is here, Chapter four is here, a Hillsong excursus here

rich, full but stuffed: the Melbourne Manningham mission

The weekend in Melbourne with Manningham Uniting was a great experience – rich and full. I travelled with Team Taylor and it was great to be able to sneak some rest and relaxation in Melbourne with them. Thursday night included discovering a fabulous book shop in Lygon St. Like a moth to the flame!! Since I was speaking all day Saturday, we took time on Friday to go shopping. Each of us drew the name of another member of Team Taylor out of the hat and away we went. Fun!

Then a relaxed Father’s Day breakfast in the Melbourne sun on Sunday morning was just lovely.

At Manningham, I did about 7.5 hours of input, spread over 4 sessions

• structures and leadership for mission
• defining mission today
• the local church in mission
• engaging the community

There was excellent interaction at all of the sessions, some quality pushback and some very perceptive questions.  Their work on the Biblical texts around mission was some of the best I’ve experienced, as the Bible subverted agendas of colonisation and imperialism. Very rich.

I also preached Sunday afternoon. The story of Manningham Uniting is worth watching closely. It is 4 churches combining. Not because of decline, which is a common reason for merger. But rather because they sensed that together their mission might be enhanced. The shared resources are impressive, although to date the process has required a huge amount of internal listening and syncing. But the hope, the promise, the possibility, was expressed so eloquently to me on Sunday, by a recent retiree.

Being in mission is no longer sending money overseas. I’ve realised that being in local mission means being in relationships. It’s so exciting because it’s changed me.

That’s a gold quote, a reminder that in mission we as the church become more fully human. I flew back Sunday evening, feeling rich and full. But stuffed.