sustain:if:able kiwi

wood remembers

I’m sure there are connections between this –

Many violinists and violinmakers insist that violins grow into their beautiful throaty sounds, and that a violin played exquisitely for a long time eventually contains the exquisite sounds within itself … In down-to-earth terms: Certain vibrations made over and over for years, along with all the normal processes of aging, could make microscopic changes in the wood; we perceive those cellular changes as enriched tone. In poetic terms: The wood remembers. Thus, part of a master violinist’s duties is to educate a violin for future generations. (Diane Ackerman, A Natural History of the Senses, 204)

– and the task of discipling and forming leaders.

Isn’t mentoring “part of a master [mentors] duties is to educate a [?] for future generations”? Can’t teaching theology be “part of a master [theologians] duties is to educate a [?] for future generations?

a theology of sighing

On Thursday, as a staff team, we gathered for our weekly prayer. I was intrigued by the opening verse of the Psalm for the day:

Give ear to my words, O LORD; give heed to my sighing. Psalm 5:1

Perhaps because I’ve become aware, suddenly, in the last week, that one of the children in Team Taylor sighs exactly like one of their parents. It’s uncanny. Perhaps, because I’ve found myself sighing quite a few times in the last week. Perhaps because, at the start of winter, in the last week of a semester, I’ve heard a number of the team, well, sigh.

So, we paused at “sighing.”

And we asked each other – what are you currently sighing over? Together we heard a wide range of life events. There was some good sighing. And some sad sighing. And some worried sighing. With a candle lit to remind us of God’s presence, it was a rich time. As part of the time, one of our team offered a reflection from their ministry practice.

“Sometimes when I sit with people and hear their story, the only response seems to be sighing. To sit in the silence and sigh. It’s the most appropriate, Christ-like, pastoral response.”

A theology of sighing. People sigh. In Psalm 5, God is asked to hear those sighs. In Mark 7, Jesus looks to heaven and sighs deeply. Only in the gospel of Mark is it mentioned that Jesus sighed. More remarkably, Mark uses two different forms of the verb in
this passage. It is an act of deep empathy and prayer. Being in ministry is thus to sigh with the sighing. Pastoral prayer is sighing.

So I’m off for the weekend. To sigh – to God, through Jesus.

missional readings of Scripture: widow of Zarephath

The missional conversation expects us to read the Bible with missional eyes. That means we pay attention to the edges. We read texts asking – who are the marginal people, what are the marginal places? That then allows us to focus on encounters – the interactions between edges and centres, outsiders and insiders, powerless and powerful.

Take for example, 1 Kings 17, the story of the encounter of the widow of Zarephath with Elijah.

There is a geographic edge. As a consequence of the drought, Elijah heads to Sidon: 1 Kings 17:7-8: “Some time later the brook dried up because there had been no rain in the land. 8 Then the word of the LORD came to [Elijah]: 9 “Go at once to Zarephath of Sidon and stay there.”

Sidon is a town mentioned in the previous chapter: 1 Kings 16:30: “Ahab …. married Jezebel daughter of [the] king of [Sidonians] and began to serve Baal and worship him.” So Elijah, God’s agent, heads to Sidon. To the place where Jezebel, the Kings wife was born, to the place where Baal worship is strong and thriving. This is a fascinating response to encountering a diverse belief system. You go to it.

Second, the people on the edge. Elijah finds a woman gathering sticks. To quote from a Bible commentary: There were many widows in [Elijah’s] Isreal and the surrounding areas because of war and famine. Traditional family and village systems of support for widows had broken down since the king … had started buying up the land and corrupting village leaders. Prices for oil were high because they were chief export crops. This widow could not afford them anymore.

They talk in the news media about needing to find the human interest story. Well here in 1 Kings is the human interest story. YHWH, the God of the Old Testament, has a human interest in widows.

Third, the interaction. Having gone to the edge, in place and person, we can now consider this story from the viewpoint of the widow. From this perspective, she is a most extraordinary example of hospitality and faith. She offers her last to a stranger. She says yes to a prophet, no matter how illogical. This is discovered in the “Baal” worshipping town. A redeeming God will always be found in the places the centre considers unlikely!

Finally, this text offers an insight regarding community empowerment. I am fascinated by the way that Elijah doesn’t give her a handout. Instead he empowers her. Invites her to simply give what she’s got. One book noted that “The key [to 1 Kings 17] is that [Elijah] does not do the miracle for [the widow] [Instead he] enables her to do it for herself.” Here’s a way to work with the poor, in ways that do not leave them victims, but invited to use what they have got – the twigs they can collect, their flour and oil.

This is a missional reading. The people of God are encouraged to journey to the places complicit with economic oppression. In this places, they are to concentrate of human interest. They are invited to look for God’s prior activity in those places, to seek those who already have the capacity for extraordinary faith.

ageist mission?

On Friday, I ducked away to a seaside cafe to do some writing (another 1,000 words on the Sustainability and mission project).

As I took a break, I looked at those around me in the cafe. At one table was a grandmother, struggling with two lively pre-schoolers. At another was a group of friends, grey-haired, sharing travel plans. At yet another was a similar group, obviously regular weekly gatherings.

The day prior, I’d been part of a presentation of NCLS data on the Uniting Church in South Australia. The average age is 62. That Friday morning, I’d found parking at this seaside suburb outside a local Uniting Church. It is a church I’ve been a few times, to find myself surrounded by a good number of elderly folk.

Cause for concern?

Not if you consider the demography of those surrounding me in the cafe. Surely a denomination of retirees is superbly placed to incarnate the Gospel among grandmother struggling to babysit, retirees planning a worthwhile future and searching for relationships.

Fresh expressions can, frankly be ageist. It can assume that the new, young, hip are the future. Well, the young and hip will struggle to meet those seated around me on Friday.

It reminds me of the claim by Mark Lau-Branson, that Pentecost is for the geriatric.

But is it theological? theology as celebratory, communicative, critical

What is theology? Earlier this year, I had an chapter – engaging popular culture then turning to work with one systematic theologian – turned down for a book project. The book, I was told, was in the genre of systematic theology and my piece, while imaginative and of a high quality, did not fit.

I sat in a post-graduate class recently, with a person doing an outstanding presentation on their research. It would involve talking to people about what God was doing in their lives. And the question was asked – but is it theological?

I have a friend with a passion to share the gospel. They want to be able to do this apologetically, engaged with the questions being asked by the culture, by everyday people in everyday conversations. They also want to do PhD study. Can the two mix? Can ordinary communication find a place? Again the question – what is theology?

Rowan Williams, in On Christian Theology proposes that theological activity occurs in three styles.

First, a celebratory style. For Rowan, this type of theology is nourished and nurtured in the language of hymn and prayer. Examples include the theology of the Psalms, the sermons of Gregory of Nyssa, the icons of Orthodoxy and the writings of Hans Urs von Balthasar. Theological activity as celebratory occurs because of the intention, not to argue, but rather to “evoke a fullness of vision – that ‘glory’ around” which theology circles.

Second, a communicative style. “Theology seeks also to persuade or commend, to witness to the gospel’s capacity for being at home in more than one cultural environment.” Examples include Clement or Origin, engaging Stoic and Platonic thought with “enough confidence to believe that this gospel can be rediscovered at the end of a long and exotic detour through strange idioms and structures of thought.” Or more recently (for Williams), the use of Marxist categories in liberation theology and theological readings of feminist theory.

Third, such experimenting often leads to a degree of crisis. As Williams describes it “is what is emerging actually identical or at least continuous with what has been believed and articulated?” This becomes the critical style of theological activity, a self reflection on continuity and coherence. It can be conservative or revisionist and has two ultimate directions, one a nihilism, the other a rediscovery of the celebratory.

Williams observes that each of these styles of theological activity has a different public. Celebratory is for a believing public. Communicative is for those to whom Christianity, in both vocabulary and grammar, are strange. Critical often occurs within the academy.

So what is theology? Often it is deemed to be the third area, the critical area, among the academy. But using Rowan Williams typology, a chapter in a book that explores popular culture and theology is communicative theology. And researching lived experience of people, if they are inside the church, is celebratory and if outside the church, communicative. And a concern to apologetics, for the gospel in everyday life, is communicative.

Hooray for Rowan Williams and the place of hymn, icon, story, gospel, culture as well as textbook and academy.

Star Trek Into Darkness: to boldly go where no superpower has gone before

Each month I publish a film review, for Touchstone (the New Zealand Methodist magazine). Stretching back to 2005, some 80 plus films later, here is the review for June, of Star Trek Into Darkness.

Star Trek Into Darkness
A film review by Rev Dr Steve Taylor

Into Darkness is entertainment, a high-paced, non-stop journey from space’s final frontier, through earth’s orbit, to probe the darkness we call evil. The result is an adrenaline laden few hours, that combines action, special effects and a complex weaving narrative.

Earth is under threat. Initially it appears to be a lone criminal, masterminding a series of terrorist attacks against the Federation. Enterprise and her crew chase the fugitive into Klingon territory, risking a war, uncovering an evil that is found to lie neither in the lone bomber, nor in an alien species, but within Star Fleet itself.

This is the second installment in a re-fit of the Star Trek cinematic enterprise (puns intended). In reprising Star Trek, director J.J.Abrams (Mission Impossible III and Star Trek (2009)), is able to draw on a long history, a wealth of material, from multiple TV series to eleven full length feature films.

This includes a familiar cast, household names of Kirk, Spock, Sulu, Uhura, Bones and Scotty. They provide a continuity around which new characters – Carol (Alice Eve), her father, Admiral Pike (Bruce Greenwood) and the fleeing criminal (Benedict Cumberbatch) – can be easily introduced. The result is a richer narrative, one that is familiar, faithful, yet fresh.

This history also allows Into Darkness to offer a series of narrative puzzles. It is here that genuine can Trekies linger, pondering the references to the birth of Khan (referencing the Wrath of Khan), the death (also the Wrath of Khan) and resurrection of Spock (The Search for Spock).

Going back to the future requires finding a new cast. We meet a young Kirk (Chris Pine), struggling to understand a young Spock (Zachary Quinto). This provides one theological lens, the potential richness of the cross-cultural journey. Into Darkness explores how relationships can bloom as time is invested and action encountered together. The temptation is always for what is dominant to demand change. Yet Kirk is a much reduced leader without the emotional passion of Bones or the logic of Spock.

Another theological lens is the exploring of terror. Into Darkness allows the Star Trek franchise, which began in 1966, to provide a mirror, a contemporary commentary on the politics of life post-9/11. The Federation response in the movie is typically militaristic, the aggressive embrace of new technology in response to terrorist violence.

Intriguingly, in the off-screen life of director J.J.Abrams another response is being explored. In real life, Abrams, is involved with The Mission Continues, a charity begun to encourage veterans into community service. Into Darkness is dedicated to America’s war veterans and the founder of The Mission Continues, Eric Greitens, appears in the film’s finale.

Imagine if community service rather than military aggression was the response to terror? Might this in fact be humanities ultimate final frontier? A way of moving out of darkness rather than into darkness, a very different way of boldly going where no super power has gone before.

Rev Dr Steve Taylor is Principal, Uniting College, Adelaide. He writes widely in areas of theology and popular culture, including regularly at www.emergentkiwi.org.nz.

Walking on country: student participation

Walking on Country: an initiative of Uniting College for Leadership and Theology (UCLT), supported by Pilgrim Uniting Church and Ken Leaver Scholarship Fund (edited by Danica Patselis with contributions from other participants)

In February this year, a group from UCLT went to Camp Coorong for a ‘Walking on Country’ Indigenous Immersion experience, with the gracious Ngarrindjeri people. The group was guided by (Rev Dr) Tracey Spencer and Aunty Denise Champion and consisted of students, candidates, a business owner, farmer, community workers and faculty. The initiative is an important part of the college’s formation process for ministers, and is extended to family and members of the wider church. Steve Taylor, Principal of the College says “We hope it’s the start of an annual event and an ongoing partnership both with Pilgrim and local indigenous communities.”

As a group we came with various apprehensions, pre-conceived ideas and for some of us feelings of shame, growing up in a culture where we as a second people have not recognised the people of this nation. We haven’t been reconciled within our nation and we have not heard the stories of the first peoples of the land who have lived here for so long. With a gracious and loving smile, Aunty Denise, calmed our fears as she guided us over the weekend. Her warm welcome encouraged us, that we are “Walking on Country” with friends, who long to be in relationship and share with us.

Uncle Tom, welcomed us to Camp Coorong, and began our time by asking us why we had come and what we longed to learn from our time with the Ngarrindjeri people. Uncle Tom’s first response, to listen, spoke deeply to us. Over the following days we followed Uncle Tom out onto the land listening to his stories and the stories of his ancestors who had lived and thrived on this land for many years. A young farmer in the group reflected “[the Ngarrindjeri peoples’] cultural practices have been so well developed over the many years of learning…The indigenous culture is much more interested in co existing with the environment. I felt more and more of their pain from the irreversible damage second peoples have inflicted on their land in such a short amount of time.” Ngarrindjerri women also sat with us and taught us their traditional weaving of baskets, hats, bags and art with the reeds found by the River. In response to our thanks they looked into our eyes and said “We are Ngarrindjerri people, we want to share these things with you, that is what we do, we share.”

After listening to Uncle Tom’s stories of our nation’s sad history, we lamented at the slow and pitiful recognition of the Indigenous peoples, and their rights and dignity as custodians of this land in the constitution. We lamented at the horrific stories of displacement, abuse and stripping of cultural heritage. For many of us the experience of participating in the “racism game” one afternoon with Tracey Spencer, unveiled our eyes to the institutionalized racism within our society. We began crying out – not for a change to the rules of the game, but a doing away with the value and playing of the game, imagining a new future, without ‘teams’ and a society founded in love and reconciliation. Later that night, Aunty Denise, brought us together, lit a candle and playing her guitar she shared with us a song in the Adnyamathanha tongue of her people “The light of Christ has come into the world.” She reminded us that first and second peoples can be the light of Christ in the world, standing in reconciliation together and then also with God.

Returning home, we have all had much time to reflect on how we will follow the example of Aunty Denise and Uncle Tom, in listening, sharing and engaging with reconciliation. We are thankful for communities like Pilgrim who encourage all people to covenant with the UAICC. Many of us have taken steps to share our experiences in our own communities and begin new relationships with people in Congress and the wider indigenous community. For each of us we have realised that reconciliation begins with relationship and that continuing action, justice and change begins here.

This was a copy of what was recently shared by Danica Patselis, student at Uniting College, as part of Reconciliation Sunday, at Pilgrim Uniting.

the place of repetition, of the word “just” in prayers

I’ve been enjoying Paul Bramadat’s, The Church on the World’s Turf : An Evangelical Christian Group at a Secular University (Religion in America Series). He enters, as an outsider, as a researcher, an evangelical group on a University Campus. He spends 18 months worshipping with them, talking with them, interviewing them. He even goes on a missions trips with them. It’s a rich introduction to researching lived experience, the actual practices of groups of people.

As a researcher, he notices the constant use of the word “just” in their prayers. Here is how he processes what he is observing.

It’s most common syntactical location is near the beginning of the approximately half of the prayers offered … For example, a customary beginning of … prayers is “Fathergod, we just come before you tonight to,” a variation of which might be “God, we just want to sing your praises tonight because we’ve just seen all the wonderful things you do in our lives.” This term seems to muffle the students’ demands somewhat, underlining their indirect and humble approach to God. Without “just,” their prayers would be comparatively bold. For example, they would be reduced to the overly direct alternatives: “We come here tonight to” and “God, we want to.” … By implying that the speaker is unable to finish a prayer because he or she is overwhelmed by the opportunity to communicate with God … emphasizes his or her respectful love for and approach to God.

That’s fascinating. The use of the word “just” reveals an inner humility toward God.

I think it’s a wonderful example of research. It is so easy as an outsider to look down upon the religious practices of another. But Bramadat tries to understand not from his perspective, but from the perspective of the group.

model missionaries: Centurion in Luke 7

During team devotions yesterday, we explored the lectionary reading for the week – Luke 7:1-10.

The Bible text is placed in an envelope and before we read it, we try and piece together what we can recall. This engages us a group. It builds curiousity. It provokes questions.

Then we read it aloud together and ask each other: What surprised us? This often exposes our blindspots, makes us aware of the bits we have historically skipped over.

Finally we ask each other: What might this text mean for us as a College? What might this text mean for us, individually?

Yesterday, the discussion wandered into the cultural layers at work in this text. And then how different cultures have different attitudes to authority. Which led us to wonder if the centurion was a model cross-cultural missionary. He loves where he is planted (v.5). He has obviously built strong relationships (v. 3). He has partnered in community building (v.5). He knows how the culture works (v.6).

A centurion, a Gentile, as an example of mission! A lovely challenge for us to ponder, as we as a College think about what it means to train disciples in mission.

Creationary: a space to be creative with the lectionary (in this case, visual images on themes of pilgrimage). For more resources go here.

totems for ministry training in the Uniting Church

Totem – A natural object or animal believed by a particular society to have spiritual significance and adopted by it as an emblem.

The pathway to ordained ministry in the Uniting church is divided into four phrases.

First, an initial period of discernment. For at least a year a person has a mentor, some set ministry tasks, some study, which includes the range of ministry opportunities within the Uniting Church, and some intentional retreat experiences. These are designed to explore the question – what is God calling me to.

Second, the Core Phase. If the person believes they are called to ordained ministry, they apply to become a candidate. If accepted, they enter a period of around three years, in which they mix intentional study, ministry practice and formation. This includes being partnered with the Formation Panel, who work with them three times a year, discerning together the best pathway by which to nurture each person’s unique ministry charism.

Third, Phase 3. If deemed ready by the Church, they are ordained and enter a first placement. They are primarily in placement in ministry, but are surrounded by a stronger set of supports. These include a supervisor. They also remain with their formation panel and continue to study.

Fourth, lifelong learning, in which they continue in placement. They are blessed out of a Formation panel. They are encouraged to continue in supervision and in learning.

With that oveview, let me return to totems, in this case the objects by which a particular society places spiritual significance. At the start of Phase 2, the new candidate meets with the Principal. As part of this, the Principal gives them a number of gifts.

I reckon these are totems. Symbolically they speak of what is considered essential to Phase 2. In the case of Uniting College, historically they have included a worship resources (Uniting in Worship 2), a book about the regulations of the church, a book of essays on key polity decisions and a book on the history of ministry formation.

Here’s my question.

What five things would you give to a person about to start training for ministry within a denominational system?

(Note, I am focusing on Phase 2, training, not Phase 3, first placement. The Uniting church has another set of totems for that!).

Go Danica, Go Pilgrim, Go indigenous immersion

Sunday was Reconciliation Sunday here in Australia. A week to focus on partnership with indigenous people and communities.

Earlier this year, Uniting College partnered with one of our local churches, Pilgrim Uniting, to begin Walking on Country – a long weekend immersed in a local indigenous community, supported by pre-readings and post-trip debrief. This was part of a non-formal teaching plan to ensure our ministry candidates and their families (optional) experience cross cultural immersion among Australia’s indigenous peoples.

Sunday was a fitting time for this new venture to connect back with the local partner church. Danica Patselis (student at Uniting College, currently in a Period of Discernment and married to a candidate) spoke, reflecting on what the experience meant to her. As she later emailed me –

Thanks for prioritizing this trip for the formation of ministers. Nick and I were both renewed and transformed in our thinking and actions from our time with Uncle Tom and Aunty Denise. We are hoping to take a group from Hope Valley to the Congress church to begin conversations, worship together, and learn from the vibrant spirituality of these peoples. But we’re taking small steps as we want it to be long-term action not reactive.

As part of the service, as Principal, I offered a greeting (which I emailed sitting on a Melbourne motel floor)

Uniting College have been delighted to partner with Pilgrim Uniting in the Walking on Country initiative. It has been life changing for some participants. It has enabled ongoing conversations about the Preamble, justice, partnership across cultures. It has both broadened, yet humbled, our understandings of mission and ministry. We hope its the start of an annual event and an ongoing partnership both with Pilgrim and local indigenous communities. Maori culture has a proverb “He tangata, he tangata , he tangata” – the people, the people, the people. That was our experience with you and at Camp Coorong. A Pentecost gift to cherish – Principal Steve Taylor

mission research (post-graduate)

One of the joys of my current season is the opportunity to work with a good number of post-graduate students, on some really interesting aspects of mission research. At Uniting College, we’re seeing a growing number of post-graduate students wanting to focus their time on mission. What is even more interesting is that a good number of the projects are empirical in nature, actually working with real people, reflecting on what is happening on the ground, in lives and communities.

These are some of the projects I’m currently involved in supervising

• Phil (DMin) is interviewing pioneers. Dianna Butler Bass has argued for a pastoral imagination. So is there a pioneer imagination? What are the implications for formation?

• Gary (DMin) is exploring new monasticism. He has pioneered a course, one that helps people apply Benedictine spirituality to their everyday life. But does it? And what would Benedict say about how one might live monastically in today’s society?

• David (PhD) is analysing the cultural intelligence of ministers. What factors contribute to cross-cultural expertise? Can they be taught, or is it caught?

• Lesley (PhD) is analysing how migrants do theology. How is it different from Western approaches to theology? What might be the implications for theological education, especially as Australia sees increasing numbers of migrants call this place home?

• Fred is investigating male spirituality. He has used the Australian film Mens Group, as a window and is then reflecting missionally on ways to develop male spirituality, whether inside or outside the church

• (There are two more PHD projects who’ve spoken to me regarding supervision, both currently working their way through university entrance processes. Both will also be empirical projects, exploring the practice of mission and ministry. But I will hang off on naming those until they are a bit further down the track.)

One of the advantages of Uniting College is that we can offer qualifications both at PhD level, through Flinders University and at Doctor of Ministry, through Adelaide College of Divinity. It’s a great combination, allowing us to encourage a range of student interests, all while cultivating a growing research culture in mission and ministry. It’s great in the midst of a busy day, filled with meetings about the College, to suddenly be able to spend an hour with a keen and thoughtful mind, discussing mission, based not on theories but on actual around research.

Melbourne mission

I spent the weekend in Melbourne at the invitation of the Port Philip West Presbytery.

On Friday night, I engaged with twenty of their core leaders on the topic of new forms of church in a changing world. I mainly talked about some of my UK sustainability and fresh expressions research data, with a particular focus on how denominations can partner in experiments.

On Saturday, i did three sessions with around 70 folk from the Presbytery. I was asked to speak on discernment, imagination and innovation. This meant a long search through my har drive, to eventually pull stuff from my Missional Leadership courses, from my Getting on with Mission distance topic and from teaching I’ve done around change and innovation.

A highlight was the way they engaged with Acts 8, Philip and the Ethiopian, with some really rich group insights. What did Philip offer – listening, openness, risk-taking, relationship with God – which then became a grid for what it means to be church today.

I went over earlier on the Friday, in order to meet with the Melbourne mission shaped ministry team. A group, with folk from the Uniting, Baptist, Anglican and Presbyterian church, are working (hard) on launching the mission shaped ministry course in Melbourne. They’re currently running information events and advertising, including this video, for a course starting in Hoppers Crossing in September.

It’s been quite some months since I’ve been working with lay folk around mission, leadership and change. I’ve missed it!

Upgrades – resourcing ministry agents

When I was interviewed in regard to being a Principal at Uniting College, I was asked to present how I’d go about the first 3 months, the first 12 months, the first two years.

One of the ideas I suggested has just taken concrete shape.

up·grade
/ˈəpˌgrād/

Verb – Raise (something) to a higher standard, in particular improve (equipment or machinery) by adding or replacing components.

Noun – An act of upgrading something.

Synonyms
verb – improve – better – ameliorate – promote
noun – ascent – rise – climb

UPGRADES (open to any and all): All of us with computers know about upgrades: the constant need to provide protection from viruses, to keep abreast of changes, to ensure integration.

The same applies in ministry. As people, as congregations in mission and in ministry, we need to upgrade, to keep reading, to refresh our resources, to be inspired by others, to modify best practice for our context.

At UPGRADES four essential areas requiring our attention as the Uniting Church in South Australia have been identified from the most recent National Church Life Survey.

For 90 minutes, lecturers from Uniting College and ministry agents from Mission Resourcing South Australia and out in the field will offer their best wisdom and practice from the last three years around new insights, books and life-giving, hands-on ideas.

TUESDAY 18th June
· UPGRADE 1 – “Worship that inspires” 4.30 – 6.00pm
· Order a meal (Pay for your own, of course!) then stay for…
· UPGRADE 2 – “Communities that welcome” 7.30-9.00pm
**Crazy Kingdom Cost: Attend one for $25. Attend both for $1!**

WEDNESDAY 19th June
· UPGRADE 3 – “Mission and Ministry that thrive” 4.30 – 6.00pm
· Order a meal (Pay for your own, of course!) then stay for …
· UPGRADE 4 – “Innovation that engages” 7.30-9.00pm
**Crazy Kingdom Cost: Attend one for $25. Attend both for $1!**

Upgrades occur upstairs in the Jervois Room at Royal Hotel, 180 Henley Beach Rd, Torrensville. Register and pay online here.