sustain:if:able kiwi

smelling the Bible: parables of mustard seed, yeast, treasure, pearl, net

On Sunday I was guest preaching. The lectionary texts were the parables of mustard seed, yeast, treasure, pearl and net in Matthew 13. As part of the sermon, I decided to explore a more multi-sensory approach to the Bible and deliberately tried to engage the senses, especially the sense of smell. (For more on smelling the Bible, see here). For those interested in how the senses might be engaged in a sermon (more…)

the outsider: creationary storytelling Matthew 13 parable of treasure

A creationary: a space to be creative with the lectionary. For more resources go here.

The man arrived by shiny 4 wheel drive. An outsider, branded by his clean lines and secretive ways. Disappearing at dawn. Returning at dusk. Avoiding campfire conversation.

A month later he gives in. Finds the local country pub and sadly shares his story.

“I’m from NASA. Your land, these outback ranges, is reputed to be the site of a unique mineral deposit, with rocks essential to our space programme. Which means I’ve had a top secret mission.”

Slowly he pulls a rock out of his pocket. “I’m looking for these. From dawn to dusk. Searching your outback.”

Wearily his head leans onto the bar counter. “Have you ever seen anything like this?”

The bar owner peers hard. Bends down. Pulls a bucket out from under the counter and empties the contents over the bar. Identical stones run everywhere.

“Sometimes you simply need to ask, rather than look,” he grins.

“The kingdom of heaven is like treasure hidden in a field.” (Matthew 13:44). (Based on a true story heard over coffee today.)

creationary: Mattthew 13 parable of mustard seed

A creationary: a space to be creative with the lectionary. For more resources go here.

For those working on the parable of the mustard seed for Sunday, there are some great pictures – “smallness of the tree” here; birds in a mustard tree here. Regarding permissions, the website does say (generously) that the “photos and text are in the public domain. No other author may copyright them”

For me, I’ll be using Matthew 13:52 – new and old – as the integrative theme.

I will be giving
– some of the people, as they come in, a google map of their local community
– the rest of the people, as they come in, a picture of the church

I’ll also as people come in, give them an envelope in which there is a mustard seed, some yeast, a pearl, and some treasure. I’ll also have a net hanging up the front of the church.

So I will offer some “Jewish context info” for each parable and then pause and ask folk, using verse 52 – what smells old, what smells new. So interaction together about the way the parable is actually working.

And then I’ll finish by asking those with a map of the community what the parables mean to the community, and those with a church picture, what the parables mean to folk in the church. This will allow some communal discussion of the application, plus is also consistent with the Matthew 13 text, in that two of the parables (mustard seed and yeast) are delivered to the wide crowd, while two (treasure and pearl) are given to the disciples.

I will probably conclude with the Paul Kelly song, from Big things little things grow.

writing as displacement in author Graham Swift

I harbour this dream of being a writer. Not a factual writer, but a fictional one. Perhaps it’s why a blog – a wannabe :). Anyhow, beside my bed since Christmas has been Graham Swift, Making an Elephant: Writing from Within. Swift is a UK author, Booker prize winner (1996). Two of his books have become films (Last Orders and Waterland).

This book, Making an Elephant, is a collection of various pieces he has written, many of which explore the art of writing. Below are some quotes that stood out. And which, when put together over some 400 odd pages, suggest a recurring theme. Whether for me, the reader, or in him, the writer, who knows.

[S]he suffers greatly, but she still grows. It’s the price of the ticket, isn’t it? The displacement ticket. Displacement engenders a great deal of suffering, a great deal of confusion, a great deal of soul-searching. (139, 140)

Unlike Vaculik, Klima did not disdain manual work. Rather, he took the view that doing other, temporary jobs could be valuable for a writer; and he told a story which was a perfect explosion of the Western ‘myth’. A famous Czech author is seen cleaning the streets by a friend of his at the American embassy. The American goes into a fit out of outrage at how the authorities humiliate the country’s best minds. But the writer is doing the job voluntarily: it is research for a book. (166)

a belief in the local as the route to the universal, combined with a belief that in the local (including those seemingly familiar localities, ourselves) the strange and the dislocated are never far away. (294)

we are all, at one and the same time, inhabitants of place and of placelessness, creatures of tenure, attachment and of no fixed abode …all writers … would recognize that mental dislocation is part and parcel of what they do. (311)

msm adelaide update 1

The start of the first ever mission-shaped ministry course in Adelaide is only a week away (starting Wednesday 27 July) and the working team met for a final planning meeting yesterday.

There are some real encouragements.

• Enrolments currently stand at 45 29.
• We will have a group from Kangaroo Island part of through the use of (touch wood) Skype technology
• We have a teaching team that includes at least 15 people, ensuring a genuine team feel
• We  have four hardworking hosts, from four denominations, that will also ensure a genuinely ecumenical feel.

It is amazing that only 8 months ago, November 2010, was the first meeting of a group from around Australia to simply canvas the possibility of working together. And now, it’s about to start. (If you want more of this history, go here)

I left reflecting on what it means to be a pioneer. I was thanked for being willing to be the first speaker on the first night. But for me, it’s a privilege. I’m energised by that sense of uncertainty and unknown.

I (as a pioneer) am needed.

Yet I know that once a thing starts, I find it much more difficult to pay attention and keep focused. While others are energised by having a pattern and a template, which they can refine and improve.

They too are needed.

As it says in the Basis of Union, “The Uniting Church … acknowledges with thanksgiving that the one Spirit has endowed the members of Christ’s Church with a diversity of gifts, and that there is no gift without its corresponding service.”

would folk in ministry value this?

Our Master/Doctor of Ministry includes Guided Reading units, in which folk explore an individual learning project. For example, in Semester one, folk were exploring hospitality practices in Lent, images of God for folk who are differently abled, resources for people in depression, being church today and how to train people in Christian education.

Yet this exploration remains read only by them, their supervisor and perhaps an examiner. It is essentially unavailable to the wider public.

So what about a “Research Output Strategy”? This would involve anyone who has done a Guided Reading writing their research up as a 800-1,000 word newspaper article. This would be critiqued at our post-graduate colloquim (Program Seminar) and would serve as that person’s regular contribution to the group.

Over a year, these could be collected and perhaps published as a “Ministry Practice Journal”. It could be augmented by summaries (or interviews) of examined theses from the year. The aim would not be to write journal articles per se, as students can pursue this anyhow. Rather the aim would be to make research accessible and to resource ministers and leaders in their practice of ministry, to expose them to what we are reading and thinking. Available as an e-publication.

In essence, not as heavy as an academic journal nor as light as a blog, but short articles that consider ministry practice in light of current reading. Would this be a useful resource for those in ministry?

Harry Potter as a Christ figure

I went to watch the final Harry Potter film last week. I’ve not read any of the books, but my kids had suggested I watch all the films in preparation for this grand cinematic finale. (For my review of Deathly Hallows part 1, with a focus on character, go here).

The theological part of my brain came away thinking about Harry Potter as a Christ figure. Lloyd Baugh, Imaging the Divine: Jesus and Christ-Figures in Film , divides Jesus films into two categories.

First is films which tell the gospel story of the historical person of Jesus of Nazareth (eg King of Kings, Godspell, The Last Temptation of Christ, The Gospel according to Saint Matthew). Obviously that does not apply to Harry Potter.

Second are movies which on the surface are simply telling a story, but offer deeper links and parallels to Christ. Baugh calls this the arena of analogy; “They are not unlike the parables of Jesus which, when “read” on a literal level, remain brief narratives of human experience, but when interpreted metaphorically, fairly explode with theological and christological significance.”

Baugh suggests 11 elements by which to assess whether or not the characters in these movies function as Christ figures:

• mysterious origins
• conflict with authority
• performing of wonders
• attracting a group of followers
• becoming a scapegoat
• withdrawing to a deserted place
• acting as a suffering servant
• showing a commitment to justice
• entering passion
• reaching out to the repentant thief and
• a metaphorical resurrection.

Baugh asserts that, since “the filmic Christ-figure does not always reflect the totality of the Christ-event”, the eleven elements are descriptive and generative rather than exhaustive.

So let’s place the 11 alongside Harry Potter (after the fold line cos of spoilers) (more…)

potential

winery entry,
earth rich,
sun low, view to afar,
hope, promise, now potential

(This is part 3 in the Wine Door series. Others are here and here)

promise

winery door,
a promise,
taste to see,
(rotate your computer screen 90 degrees clockwise)

(This is part 2 in the Wine Door series. Others are here and here)

hope

winery entry,
new door on old barn,
(rotate your computer screen 90 degrees clockwise)

(This is part 1 in the Wine Door series. Others are here and here)

God touched me downunder

In my last blog post, I reflected on smell and spirituality. It turned out to be quite a profound learning experience for the class. So, encouraged, this morning I introduced touch and spirituality.

I began with a mediation. I invited the class to think about returning home at the end of the day. To get out of the car. To enter their home. To imagine their lounge, then bathroom, then bedroom. And in each place to look around and consider what kind of things you find pleasure in touch?

I then noted the importance of touch in Christianity – in baptism, during Ash Wednesday, as we say the peace, as we participate in Communion. I noted how Jesus was touched – wrapped in swaddling clothes, circumcised, taken in Simeon’s arms, in baptism, in the passion. And how Jesus touches others – little children, the leper, in bread broken and cup offered.

And then invited reflection on what kind of touch experiences have been important to us in our spiritual journey.

Together we said a prayer

Lord, You knew the touch of love
You knew the touch of friendship
You endured the kiss of betrayal
You endured the crown of thorns
Help us to touch others with your love
Help us to touch others with your friendship
Help us to heal the wounded hearts
Help us to heal the scars and hurts. Prayer from Sense Making Faith.

I then gave out fabric, raided from the home sewing stock. Each person got 4 pieces. (They were allowed to swap if they got stuck.) And the invitation, to express our text for the week (Luke 1:39-45), using their four pieces of fabric. People worked away, some with silk and string, others with weave and fabric.

And then the question for group discussion: What had we learnt, freshly, about the Biblical text? And about ourselves?

Oh my goodness.

We were still going some 90 minutes later, sharing, learning, reflecting. It was a rich, rich conversation on a learning exercise that in some ways was so simple. Yet had become profound.

One conclusion (among many): that as Christians we are “out of touch”, simply because we have ignored the senses in our faith.

A note: The shape of this exercise owes much to some material (pun intended) from Sense Making Faith which is a wonderful resource. For more on how it can be used, not just in a class, but in church and in mission, go here.

What does the Spirit smell like?

Yesterday in class we began by smelling the Bible. I realise this is not a standard approach to Christianity, the Bible or to tertiary study. So before we began, as a group we needed to take quite some time to make sure we were connecting with our noses.

So I began with a quick quiz. People were asked to rank favourite smells – sunday roast, coffee, bbq, gingerbread, popcorn, cut grass. The buzz of conversation confirmed that people were starting to think through their noses.

Second, we read an excerpt from Sense Making Faith, reminding us of how important smell is – our unique smell, smell in creation, the changing smells of life.

Third, we took some quiet time to reflect on the familiar scent of a person we love, followed by the smell of our church. How would we recognise people and place by smell alone?

Fourthly, we prayed

Lord God,
You walk in all our memories
You know where we have been
What we have said, known and felt
Come to us in the scent we remember
The time when we walked with you
And know that we walk with you still
Amen. Prayer from Sense Making Faith.

Fifthly, we considered not just good smells, but also bad spells. We asked ourselves where are the bad smells in our community? And we prayed, together again. We started and ended the prayer together, with space in the middle for us to name individually the smells we have been reflecting upon.

Lord God,
In the stink of rubbish tips where people make a living
In the stench of grave where people search for their dead
In the foul odour of disease where people are suffering
You are there. (space for individuals to name the smells). You are the fresh air.
Help us to make lives for the scavengers of rubbish
Help us to bring justice for the unknown dead
Help us to nurse and heal the diseased.
Help us to bring your fresh new life to the world. Amen (Prayer from Sense Making Faith).

We were now ready to smell the Bible. We were aware of the importance of smell and the fact that smell can work both positively and negatively. And so we smelt our Biblical text for the week (Luke 1:39-45). I read it slowly, pausing often.

And we were moved, by the fresh insights that emerged, by the growing awareness of the humanity of the text. And we were stumped by verse 41 “filled with the Holy Spirit.” What does the Spirit smell like? Are we “smelling” too much into the text? Or is that the Spirit does have an aroma, and we’ve simply never yet been aware of it, never paid attention?

A note: Much of this material comes from Sense Making Faith which is a wonderful resource. For more on how it can be used, not just in a class, but in church and in mission, go here.

confessions: the place of ikea in worship and teaching

Dear Ikea,

I love your shop. I love the creativity of good design. I love the way that the confines of space become a springboard to creativity. I love it so much that today I taught my class in your shop. We arrived at 1 pm and and we left at 3 pm.

First, because we had talked in the morning about the importance of environments. So moving from a class to lunch at your place provided an experience of a different environment. This led to a profitable discussion as we compared your space with church spaces.

Second, I gave out to the students one of your shopping lists and cute little pencils. The students are all working on a project for Friday. And since the confines of space can become (as you know so well) a springboard to creativity, in order for students to experience this, they were invited to choose (not buy) one thing from your shop for use in their project.

Third, we were due to talk about spirituality2go, about providing ways to resource spirituality beyond the gathered congregation. I placed a whole lot of my previous ministry ideas in a box in the middle of the table at which we were sitting. The class took turns to pull out an idea, at which point I shared the creative processes that led to that idea. (A lot more ideas are on my website – either under the heading worship treats, or preaching today or Creationary (a space to be creative with the lectionary).)

However, all of this is not what I need to confess. What I need to confess is this …

that I am the one who (absent-mindedly) took the help yourself little black tongs from your bread roll container.

I apologise for my neglect, for interpreting help yourself to apply to the tongs and not the bread rolls.

I trust that your dishwashing staff recognised these little black tongs and have now returned them to their rightful place,

Signed,
Steve Taylor

a kick in our guts? Luke 1:39-45

Day 2 of the Living the text intensive began by Dwelling in the Word, in Luke 1:39-45.

Dwelling the word is a process which encourages a deep listening to Scripture and to each other. A passage is read, folk share in 2’s what strikes them or what question is raised. What people hear (not say), is then shared with the whole group.

As this group listened to each other, themes began to emerge. In the words of one “Is knowing only cognitive?” It began with the observation that it was in response to the the movement of a baby (“leapt for joy”) that the Spirit was shared. In other words, to know the Spirit required a woman (Elizabeth) being sensitive to her body and an unborn baby to be responsive to the work of the Spirit. God’s revelation, through the body of a woman and a child.

This was laid alongside the fact that Mary also is carrying a child and comes to Elizabeth perhaps in an act of affirmation and confirmation. She has a belief, that she carries a child, but probably senses that this belief runs counter to her Jewish faith. Thus her knowing is in process, is being reshaped by her experiences of God.

In other words, moments of experiential knowing, of paying attention to God in our bodies, need to be affirming and confirmed in community, with other humans.

Of course, what is even more intriguing is that this theme would be a subtext running throughout the lecture input during the rest of the day. As we explored the place of imagination and the role of community, time and again we returned to Luke 1:39-35 and our work written on the white board, to the lovely interplay around revelation as a process, of being embodied, of requiring community.