Staff Retreat

On Tuesday our church's staff went on a retreat at the Still Water Centre in Toowong that involved fasting, solitude and silence, followed by some serious feasting and celebration.  I really valued the opportunity to share such a significant experience with my colleagues outside of a work environment.  

The following lines from Leonard Cohen's 'Anthem' were quoted by the facillitator and have prompted much reflection:

Ring the bells that still can ring

Forget your perfect offering

There's a crack in everything

That's how the light gets in.

David Cook in Brisbane

Though it's definitely very soon, some may be interested to know that David Cook, principal of Sydney Missionary and Bible College will be lecturing at Queensland Theological College (formerly the Consortium of Reformed Colleges) from Monday 16th to Thursday 19th July, at their beautiful campus on the Brisbane River at St Lucia.  He will teach an undergraduate intensive on preaching, and QTC also offers a very modestly-priced audit option.

Larry Hurtado in Brisbane

Aaron Ghiloni reports that Larry Hurtado will be in Brisbane from the 25th until the 28th of July, thanks to Everyday Mission, part of the Faith and Life Vicariate of the Brisbane Catholic Archdiocese.

Last year Tom Wright, Cormack Murphy O'Connor and William Cavanaugh were guests of the Brisbane Catholic Archdiocese in their focus on Jesus - Communion - Mission.  Which makes me wonder who else we may have in Brisbane later this year thanks to their hospitality.  And which makes me want to say how extremely grateful I am for their hard work, ecumenical mindset and joyful focus on their diocesan vision of Jesus - Communion - Mission.

Alan Roxburgh in Brisbane

With scholars such as Ben Myers and Mike Bird calling Brisbane home, the city could hardly be called a backwater.  However, while high calibre researchers, teachers, and practitioners often make this sleepy little town a port of call, not everyone gets to hear about it.   

So I'm happy to advertise that Alan Roxburgh, author of The Sky is Falling: Leaders Lost in Transition and co-author of The Missional Leader: Equipping Your Church to Reach a Changing World will be in Brisbane on the 26th of August for a gathering of interested church leaders from across denominations.  Numbers are severely limited, so contact either Churches of Christ in Queensland or Queensland Baptists of you're interested.

Mea Culpa

Following on from Ben at Faith and Theology, and many others, I confess:

• I have a fondness for terms that carry more meaning in their original language than in translated English.
• I cannot understand why "change for the sake of change" is worse than "constancy for the sake of constancy".
• I am far too impatient with people whom I consider are more black-and-white than me.
• I prefer the synoptics to John; Luke to Matthew and Mark; and Acts to Paul.
• that the Catholic I would most prefer to discuss theology with is not Balthasar, Kung, Rahner or even de Lubac, but Graham Greene.
• I pity social and political progressives who promote their various issues mournfully.
• I'm grudgingly grateful for my fundamentalist schooling.
• I prefer Tom Waits to Bob Dylan.
  
• I feel envious of people whose car, desk or handwriting is much neater than mine.
  
• that caffeine is a drug, but I am not addicted.

The Legitimate Witness of Military Chaplaincy

About a month ago Ben at Faith and Theology pointed me to Swords to Plowshares where Scott reviews Richard John Neuhaus's homily "Bearing Witness in a Time of War" given at the memorial mass for the Military Vicariate.

As I commented on Scott's post, I'm surprised and confused that the legitimacy of the witness of military chaplains could be questioned so stridently. Even by the most avowed pacifist. Because "mission is the mother of theology" the issue is primarily missiological, and only subsequently theological. I'd very much like to understand the approach of Scott and Aric, as it seems so foreign to my understanding of the legitmacy -- even missiological necessity -- of the witness of military chaplaincy.

At this point I need to disclose that my father was a soldier until my mid-teens, and that not many years after that I enlisted in the Australian Army as a part-time soldier. I initially trained as a combatant but recently transferred to a logistical role from which I'm better able to pursue the possibility of becoming an Army chaplain.

Part of my journey to this point was my discovery of a missional approach to both theology and ministry, similar to that of the Gospel and Our Culture Network, sparked by the work of Leslie Newbigin.  I came to see the military as a particular sub-culture within the broader social context of the (post-)modern West. (Incidentally, this is why Neuhaus' homily was given at a mass of the military vicariate; the Catholic church recognises the need for a distinctive ministry to the military alongside the parish structure. So too do a number of Protestant churches and para-church agencies to varying degrees and with varying effectiveness.)  As a soldier I could appreciate the military sub-culture's own distinctive traits such as values, beliefs, and behaviours, which were sometimes even at odds with those of the broader context: some might decry the lack of democracy, I celebrate the co-operation not possible where free-market competition is unfettered.  I share the symbols, stories and practices that formed this sub-culture: I still retain the badges of my previous units.

Whether or not one believes that the exercise of violence is ever legitimate, let alone redemptive, the presence of violence in any culture does not preclude the possibility of legitimate Christian witness.  In fact, I would think that the witness of the shalom of God's kingdom becomes even more necessary in cultures with more anti-Christian elements.  That chaplains may not always explicitly condemn the exercise of violence does not therefore constitute an implicit endorsement of it.  If this were the case, then legitimate Christian witness in a consumerist culture that does violence to our collective humanity by commodifying its various aspects would not be possible.

Rather, chaplains, like all witnesses to God's shalom must first engage in a ministry of presence before engaging in a ministry of either demonstration or proclamation.  Ultimately the community that is a sign, foretaste and conduit of God's shalom must subvert every anti-Christian aspect of the surrounding culture.  Chaplains  -- indeed all Christians sent to this mission field -- must learn the language, hear the stories, value the symbols and observe the practices of the military sub-culture to be fully present in it.  This is basic missional work.  Then from within this sub-culture, as part of it, we use the sub-culture's language to tell shared and rival stories, to fill symbols with greater meaning, and to re-orient practices towards God's telos.  I intentionally wrote this sentence in the plural, because this vocation is the work of witnessing communities.  

The vocation of chaplains is integral to the formation of witnessing communities, present in the the military who legitimately use its particular language and culture to demonstrate and proclaim the shalom of God's kingdom.  

Why Church Matters

Recently I read Why Church Matters by Jonathon Wilson, which is no being reviewed by Scot McKnight at Jesus Creed. I've been looking forward to this series, as the book resonated deeply with me because of the way if differs from usual ecclesiological approaches. Though prescriptive or descriptive approaches (ie: "What can be synthesised from the raw biblical data?" or "How can we account for the variety of ecclesiologies?") aren't invalid , Wilson's 'determintive' approach asks a far more timely question, namely, "Why does church matter?" As McKnight suggests, the question has immediate relevance for low- and high-church Christians and not just potentially disaffected emergents.

Sadly, at least one reviewer fails to see the value of Wilson's question, and so fails to appreciate any of his answers. This highlights the importance of the first chapter in which Wilson defines the scope and explains the methodology of his approach; remember he is proposing "why" rather than asking "what?" or "how?" -- these are valid approaches (as has been shown by other more-than-competent theologians), but they are not Wilson's.

Central to Wilson's apporach is a particular understanding of practices as those things which link the life of a community to its telos. In tracing his understanding of telos through the work of Alasdair MacIntyre back to Aristotle, he makes a distinction between the technical term (the telos is determinitative of the community and its practices) and the popular use of its equivalents (a group will often set its own goals or objectives).

In short, church matters because 'church' is how communities practice the gospel, and thereby participate in the kingdom of God -- it's how they demonstrate that they are authentically Christian.

Imagine

After just under three years at Westside Church of Christ, I'm now at Arana Hills Church of Christ. The two churches are very different so any comparisons would be unfair to at least one of the churches, and are therefore something I won't bother with. God has been good to me in the past and continues to be good to me into the future, so the move has made me both sad and hopeful; it has been difficult, but worthwhile.

For all of February the usual ministries of the church have been suspended so that as many people as possible can particpate as much as possible in the church-wide Imagine 07 conference. I was mentionaing to a Catholic colleague today that this has had much the same pilgrimage function as Lent: to (1) simplify life in order to (2) seek God's guidance and begin to (3) undertake a journey of transformation.

This reminded me of a recent e-mail article I read from Christianity Today, suggesting that the growing importance of Lent to non-Liturgical traditions is in recovering the aspect of imagination. The article (I'll try to find a link) suggested that for many, imagination has bee crowded out by the over-emphasis on pragmatic technique. This supports a short quote (attributed to Marva Dawn) from Mike Erre's The Jesus of Suburbia: Have We Tamed the Son of God to Fit Our Lifestyle?:

The most critical issue facing Christians is not abortion, pornography, the disintegration of the family, moral absolutes, MTV, drugs, racism, sexuality, or school prayer. The critical issue today is dullness. We have lost our astonishment. The Good News is no longer life changing. It is life enhancing. Jesus doesn't change people into wild-eyed radicals anymore. He changes them into nice people.

Real Christains are Radicals

I was astounded to Christopher Pearson's claim in today's Weekend Australian that "Real Christians are Social Conservatives". He backs up this claim with three arguments: that the Bible mandates a theology of conservatism, that Christian tradition demonstrates a history of convservatism, and that contemporary church-attendance trends vindicate a strategy of conservatism.

Pearson mocks Kevin Rudd's claim that "the starting point of Christianity is a theology of social justice," countering that instead , Christian theology begins with the incarnation, culminates in the crucifixion and resurrection, and anticipates the return of Jesus. While what Pearson affirms isn't incorrect, he is wrong in what he fails to even address: the goal of these central doctrines. The incarnation is announced in terms of justice (God visiting his people to depose rulers and elevate the humble, and fillig the poor with good things while sending the rich away desolate). Jesus' message proclaims his work in terms of good news for the poor and the otherwise soically marginalised (directly, rather than in a trickle-down approach). The apostles use justice and social reform images to illustrate the significance of Christ's death and resurrection. Finally -- and as if these alone were not progressive enough -- Jesus' return is seen as consummating such changes in an even more revolutionary way. Neither is justice a "second-order concern" of either the Bible or theology as Pearson claims, but one that is foundational, inherent and ultimate.So, far from mandating conservatism, the biblical witness and central Christian doctrines provide solid theological foundations for radical social reforms.

In recent history one particular example of Christians appropriating the rich biblical and theological resources for radical social reform stands out: the abolition of slavery. Because the quantity of proof-texts seems important to Pearson's "second-order" argument, it should be noted that the New Testament has less to say about homosexuality than it does about both slavery and gender relations which are given roughly equal coverage (and less to say on all three topics combined than about the proper and improper use of money). But the abolitionsits might well be considered by Pearson as "ecclesiatical modernisers" for their alliance with "the Zeitgeist". Yet, in a contradictory way, he cites contemporary acceptance of Christian conservatism as its vindication. While theologically and socially conservative churches in the West aren't declining at the rate of more progressive churches, theologically conservative but (arguably) socially progressive churches in the global South are growing at an unprecedented rate. Strategically then, even if Christians in the West are loathe to attempt to imrove on their heritage, they may still be able to learn something from their more effective brothers and sisters in Africa, Asia and Latin America.

If Christians and their leaders really are as conservative as Pearson suggests, perhaps they desparately need to become reacquainted with their heritage, their doctrine, the Bible and -- above all -- with Christ, and discover in the process that real Christians are radicals.

Highlights of 2006

Inspired by Ben Myers at Faith and Theology, here's a list of highlights from 2006 :

• Best album (tied): Nina Simone -- Remixed and Reimagined; Tom Waits -- Orphans
  
• Best article (published): Kevin Rudd -- 'Howard's Brutopia' in The Monthly, November.
  
• Best article (online): Kim Fabricus -- 'Ten Thoughts on the Literal and the Literary' on Faith and Theology.
  
• Best book (novel): Sadly I didn't read any 2006 novels, but highly enjoyed Philip Roth's The Human Stain. However, Travels in the Scriptorium by Paul Auster will become my favourite book published in 2006 when I finally get around to reading it I'm sure.
  
• Best book (ministry): Pete Rollins -- How (Not) to Speak of God
• Best book (theological): James KA Smith Who's Afraid of Postmodernism?
• Best cafe: Sassafras fine Foods, Paddington
  
• Best coffee: Hawaiian Kona from Merlo
• Best film: Superman Returns
  
• Best location: camping at Cowan Point, Moreton Is. NP
  
• Best restaurant: Cinco Bistro, Camp Hill
  
• Best wine (red): Wolf Blass Yellow Label Cabernet Sauvignon
  
• Best wine (white): Nautilus Marlborough Sauvignon Blanc
  

Brisbane Jazz

Recently I saw Brisbane jazz trio Misinterprotato live at the Judith Wright Centre for Contemporary Arts. To say that I was impressed would be a serious understatement. I'm in for a treat this weekend too: the Powerhouse Jazz Festival and the Conrad Treasury Groove and Grape Festival are on this weekend. While a friend has tickets for the at the Powerhouse, I'm hoping to see Megan Washington, and the for free at the Groove and Grape.

iChurch

iChurch is the cover story of the latest issue of Leadership. It discusses the church shopping and argues against a consumerist approach to Christianity. I'm surprised -- but heartened that a pastor would pen this article. Though my guess is that as dissappointed as they are with members shopping for churches, as long as pastors market their churches (especially in an environment of competition rather than competition) they'll continue to produce consumers rather than make disciples.

New Music

Recent additions to my iPod have resulted in severla nights of long hard essay writing. An iTMS voucher disappeared in seconds, mostly spent on melancholy accoustic music by Aussie artists (Heart's a Mess by Gotye is a stand out example). I've also been really impressed by Jewish reggae artist Matisyahu and can't stop playing his current single King Without a Crown. Here are just some of the lyrics:

A King without his Crown
Yes, you keep fallin' down
You really want to live but can't get rid of your frown
Tried to reach unto the heights and wound bound down on the ground
Given up your pride and the you heard a sound
Out of night comes day and out of day comes light
Nullified to the One like sunlight in a ray,
Makin' room for his love and a fire gone blaze.

Quotes of the day

"The impatient, who are concerned only about results or practical application, should leave their hands off exegesis.  They are of no value for it, nor, when rightly done, is exegesis of any value for them." -- Ernst Kasemann, Commentary on Romans, translated and edited by Geoffrey W. Bromiley (Grand Rapids, Mi.: Eerdmans, 1980), iii.  Quoted in N.T. Wright, The New Testament and the People of God (London: SPCK, 1992), 13 n15.

"In a world of fugitives the person taking the opposite direction will appear to run away." -- T.S. Eliot.  Quoted in Philip Yancey 'The Risks of Relevance' in I Was Just Wondering (Grand Rapids, Mi.: Eerdmans, 1989) 128 - 134.

Yancey contrasts the enduring value of Eliot's poetry with the ephemeral nature of his social commentary, arguing for the contribution that art makes to life, even if its immediate relevance is not readily apparent.

I thank God for the many Christian pastors and leaders who tend to peoples' immediate needs, but I pray for more Christian artists and thinkers who can leave a deeper and more lasting impression.

Back

After a significant break to allow me to focus on the worst of end of semester assesment, I'm back. Unfortunately there's conspicuously little material from my study that would good posts. I plan soon to update my current reading, and am toying with a name change for the blog. More to follow...

Postmodern Islam?

I only recently updated my "My Current Reading" Sidebar with a book that I'm actually almost haflway through: Desparately Seeking Paradise by Ziauddin Sardar. I've enjoyed his reading since I happenned across an article of his in a post-9/11 issue of the new writing magazine, Granta.

Born in Pakistan, raised in Britain, trained as an information scientist, Sardar is a thoughtful writer, highly observant and has a quick, dry wit. That someone could write so plaufully, yet incisively about their religion -- and that this would be appealing to non-Muslims, too -- is a pleasant surprise for me.

Fat Politicians and Pastors

Would you vote for an overweight politician? What about a disorganised one?

Okay, now what about spiritual leaders - is it any more acceptable for them to not be able to control their weight (not something I have trouble with), or their diaries (something I do have significant trouble with)? I'm not suggesting that Christians should be superficial, just pointing out that a failure to manage one part of my life greatly affects my effectiveness in ministry.

Maybe this is just me venting: I know how important it is for me to manage my time well, and how much effort that takes. I know too that it can be hard to manage one's health and fitness, but isn't it worth the effort. Whether it leads to increased ministry effectiveness or not, isn't there it imperative that Christians (especially Christian leaders) are wise stewards of all of God's good gifts - including their time and their bodies?

Quote of the Week

"So we also, holding Art in our hands, confidently deem ourselves its masters; we boldly give it direction, bring it up to date, reform it, proclaim it, sell it for money, use it to please the powerful, divert it for amusement... or else adapt it... toward transient political or limited social needs.  But art remains undefiled by our endeavourss and the stamp of its origin remains unaffected: each time and in every usage it bestows upon us a portion of its mysterious inner light." -- Aleksandr Solzhenisten in Robert K. Johnston, Reel Spirituality: Theology and Film in Dialogue (Grand Rapidss, Mi.: Baker, 2000) p. 90.

Geza Vermes Podcast

After discussing Hong Xiuquan, a 19th century Chinese revolutionary who claimed to be the younger brother of Jesus, Rachel Kohn announced that "one of the greatest living Biblical scholars" will be on The Ark next week speaking about the six most interesting contemporaries of Jesus.

You can get more information from http://www.abc.net.au/rn/relig/ark/default.htm

Church and Mission

Anita and I just had dinner with three amazing people: a Uniting Church minister, a photojournalism student and an accountant who together minister to Brisbane's homeless. We talked about the differences between a soul-less institution and a spiritual movement, Dave Andrews' book Not Religion, But Love, and compassion as 'with-suffering'.

Towards the end of the evening, I realised that I couldn't nthink of any problem that Christians face that doesn't fit either one of these two categories:

• Church-less mission: without a church (a community shaped by baptism, euscharist and word-ministry), proclamation, service and other missionary acts lack any basis or focus.
  
• Mission-less church:without a mission (presence, proclamation, persuasion, power and propogation) a group claiming to be a church lacks any meaning or purpose.

Can all of the problems of the Christian life be reduced to lack of church or lack of misison?