Prodigal Kiwi(s) Blog

Not Knowing The End at the Beginning

A useful article by Graham Cray – “Not Knowing The End at the Beginning”

Here’s an excerpt:

“…No blueprint

The emphasis on ‘listening’ (discernment) and ‘incarnational mission’ (with particular emphasis on the specific local context) means that a key element of the praxis for planting fresh expressions of church, as developed in the UK, has been the recognition that the planting pioneer or team will not know the shape, model or cultural form of the fresh expression when they start out on the process of planting.

This contrasts with earlier approaches to church planting, which operated on more of a blueprint or architect's drawing model, where the plan was drawn up, the team formed, the resources gathered and only then the work begun. Often this was also a franchise model whereby a standard model of church was regarded as suitable everywhere, based on a particular denomination or tradition's history, whether recently established or centuries old. Success would be determined in part by the resemblance of the final project to the initial design. Did it look like church to those who commissioned the plant, was often more important than whether it was it an effective and authentic church for those it was trying to reach…”

You can read the full article here.

Liturgy as a Way of Life: Embodying the Arts in Christian Worship

A friend, a few weeks back, alerted me to the latest installment of the excellent James K.A. Smith edited series The Church and Postmodern Culture. The latest title is Bruce Ellis Benson’s Liturgy as a Way of Life: Embodying the Arts in Christian Worship.

Since 15^th July 2013 The Church and Postmodern Culture website has featured three interactions (plus responses by Benson) with Liturgy as a Way of Life. If you’re interested in liturgical formation, tradition and its relation to improvisation (and some of the implicit missional questions that flow out of that), aesthetic theology, and the arts, then the review / interactions are worth a read (as no doubt is the book which I haven’t read). 

I particularly valued the last two interactions, one by Linda Borecki (a series of questions put to Benson) and the final one by Nathaniel Marx 

“What you have as heritage, take now as task; for thus will you make it your own!”

[Orthodox Theologian] Jaroslav Pelikan often cited this quote [above] both to vindicate tradition in the eyes of its modern detractors and to emphasize tradition’s living character. According to his well-known distinction, “tradition is the living faith of the dead; traditionalism is the dead faith of the living.” 

…I think another word could be said on behalf of repetition—even repetition of the sort that our fashion reviewer criticizes for exaggerated “reverence.” In the interest of understanding an approach to liturgy rather different from my own preference, I have been interviewing Roman Catholics attached to the “traditional” (i.e. pre-Vatican II) Latin Mass. For them, “reverence” is a watchword, and “innovation” is typically a naughty word. Not surprisingly, they are accused of the kind of “traditionalism” that Pelikan criticizes as “dead.” If they emphasize repetition more than innovation, however, it is not only because they find something “deeply connective,” as Benson says, “in praying a prayer that has been prayed by believers for many, even hundreds of years” (152). They also find praying the “same” prayer over and over again deeply formative. The liturgy becomes a way of life for them not in spite of its repetitive character, but because of it. Through repeated practice, they acquire a habitus that enables them to place their gifts at the service of divine worship…” 

First installment here (L. Edward Phillips), second (Benson), third (Linda Borecki), fourth (Benson), fifth (Nathaniel Marx), and sixth (Benson).

Stephen Bevans in Conversation

Professor Steve Bevans is a priest of the Society of the Divine Word (SVD) and is Professor of Mission and Culture at Catholic Theological Union, Chicago. He was in Australia in July, and took time to have a conversation (duration: approx 32 mins) with John Cleary on ABC Local. I’ve valued Bevans’ books a lot over the years. Most recently his Prophetic Dialogue: Reflections on Christian Mission Today (pub. 2011)

“…As a missiologist, his work and his passion is to explain how Churches relate to the world.

There are recent signs the Catholic Church is refocusing on mission. Pope Francis has told priests that to tend their flocks as shepherds, they need to smell like the sheep.

Do current Church doctrines serve the institutions who make them, rather than serve to protect creation?

What does mission look like in a multi-faith modern context?...” 

You can find the conversation here. 

God in Post-Christian Contexts

Andrew Perriman offers and interesting reflection titled Making Space for God in Post-Christian Europe. It has relevance not just to Europe but to contexts like the very secular New Zealand, Here’s an excerpt:

“…The prophetic community begins with the repudiation—if only in some limited symbolic form—of the controlling idolatries of our culture. It is inspired collectively by the creative Spirit of God to imagine and live out a hopeful future. I didn’t have time to use this quote from Brueggemann but I’ll include it here:

The practice of… poetic imagination is the most subversive, redemptive act that a leader of a faith community can undertake…. The work of poetic imagination holds the potential of unleashing a community of power and action that finally will not be contained by any imperial restrictions and definitions of reality. Walter Brueggemann, Hopeful Imagination: Prophetic Voices in Exile.

This is not simply a fashionable redesign of church. It is a notion of community that arises out of biblical narratives of crisis. It also underlines the final point, which is that the prophetic community needs to be constructed by its leadership—whatever form that leadership takes—not according to some generic blueprint of church but to fulfill its specific eschatological vocation…”

You can read the complete post here.

Sr. Constance Fitzgerald OCD: Dark Night, Crisis of Memory, and Prophetic Hope

I want to highlight three remarkable papers by Sr. Constance Fitzgerald OCD, a US Carmelite Nun (I’ve added a fourth article, which I haven’t read, on Theresa of Lisieux). I can find no evidence that she has written a book, albeit she has written chapters in several books. These essays, and the one of two published in books are profound in their bringing of a deep contemplative spirituality (Carmelite) into conversation with the psychosocial realities of our day, particularly as they interface with “impasse”, “memory / past experiences”, “hope”, “the dispossession of self” and “openness” to God who comes toward us from the future… [Cynthia Bourgeault uses this phrase a lot; I was really struck by her use of it in a lecture in Auckland a few years back - I really like the God-active sense it conveys - Paul]

There is such a depth in these articles that I will undoubtedly read them many times in the coming weeks, months and years.

Impasse and the Dark Night (1984) - Html. It has been published in at least two collection of essays as far as I'm aware, including most recently, this one. It's expensive, but great to still see it available, as my copy dates back to 1986 

Desolation as Dark Night – Published in The Way journal 1995 (PDF) 

The Mission of [St.] Thérèse of Lisieux – Published in The Way journal 1997 (PDF) 

From Impasse to Prophetic Hope: Crisis of Memory (PDF) – A lecture delivered in 2009 to the Catholic Theological Society of America. In this lecture she positively interacts with Miroslav Volf and his work on memory and remembering. There’s also a wonderful quote attributed (in part or entirely) to Emmanuel Levinas. Here’s the link to the formal “response” to Fitzgerald’s paper. 

Here’s some excerpts: 

“… We … are encumbered by old assumptions, burdened by memories that limit our horizons, and, therefore, unfree to see God coming to us from the future? … 

…So much that fills our memory blocks this coming of God in love toward us. For John of the Cross the human person is seen as an infinite capacity for God. As long as one is preoccupied with filling the great caverns of the mind, heart, memory and imagination with human knowledge, loves, memories and dreams that seem to promise complete satisfaction, or at least more than they can ever deliver, the person is unable to feel or even imagine the vast hollowness one is...

…Obsession with the past gives way to a new undefinable sense of relatedness or intimacy, an experience of ultimate assurance, and this conversion releases creativity and most importantly freedom for the limitless possibilities of God, for hope. This freedom, this posture of hope, is really prophecy, for it enables a per- son to reveal the vision of a different kind of future than the one we want to construct from our limited capacities. Such a person becomes a prophet when she shows the way; when she is willing to stand on the horizon so that all can see this future, God’s future… 

… Perhaps we need to consider anew what we mean by spiritual ecstasy. Perhaps a spiritual ecstasy, in our day, might be defined as any moment when we fully and truly step out of, or are impelled beyond, ourselves…”

Massive Attack - Everything is Going According to Plan

I’m so envious. I’m a big fan of UK band Massive Attack, so to be in the position Jonny Baker was recently in – in that particular context (as he describes it) would have been a significant experience in my musical / visual journey. Here’s Jonny’s post, unedited (and thus minus capital letters), and almost in it’s entirety. Strangely, as I prepared this post my iPod (on shuffle) started playing Massive Attack – their song Protection:

Here's the trailer for the film

_____________________________________

“last night i went to see massive attack with adam curtis at manchester international festival. i am really glad i came up. it was quite an extraordinary experience. i had alt worship envy - it was an industrial feel to the building with 11 of the largest screens imaginable from floor to ceiling - a totally immersive visual environment. massive attack were playing a soundtrack behind one of the screens. anyone thinking it was a usual massive attack gig would have been disappointed - there was one massive song and the rest were covers. but it was all about the film - everything is going according to plan. it roamed through cultural footage over the last 50 years weaving global narratives that unmask many of the paradigms or worldviews of that era. if it had a weakness it was almost too evangelistic! i wish i had had a notebook to jot down many of the themes but wanted to just soak it up. in the best sense of the word it was prophetic, evoking grief and shaking the numbness and ways we get used to business as usual. empires were crumbling as we watched, the gods of the age found wanting. i really hope it will come out as a film - we will definitely watch it on the pioneer training. it was a bit bleak and the offer of redemption at the end was simply saying that you can change things, that there are other possibilities (which was great to be reminded of!).

the theme that particularly got me thinking was what was described as 'managing reality' - how in the wider culture with fear of the future the logic turned to safety and trying to manage and control everything. it so reminded me of the church and even trends in the charity sector. i will probably come back to this when i think about it a bit further but the parallels are there.

i have said for many years that art and prophecy are close friends. this was another reminder…”

Sanctus 1: A Missional Journey

Steve Taylor in a recent post directed readers to an update on Sanctus 1 which was posted on the Fresh Expressions website. 

It’s worth a read. Certainly I found it quite energising. 

Here’s an excerpt: 

Nexus Art Café appointed a new manager, although their job title is that of art and venue coordinator.

"...[This] change has allowed us to refocus on where we are in terms of Christian spirituality: it has released us from any inhibitions in assessing the stage we have reached in our journey and what we are doing as part of that journey. It has given us a good nudge in the right direction.

Another outcome has been for Sanctus1 to think of Nexus as a 'legitimate' place to be linked with. The café is now more financially viable than it has been previously, so again, Sanctus1 feel happier merging with something of worth - rather than thinking they have taken on a liability.

This is all part of Sanctus1 making the gradual move towards being missional. We have seen some of the fruit of that when Sanctus1 recently contributed to an art exhibition at Nexus.

As well as our weekly service on Sundays and Wednesdays, Sanctus1 is also involved in:

Spirituality Film Nights


These are run every month by Nexus Art Café (supported by Sanctus1) on their big screen in response to a survey about spirituality.

Halfway


This is a joint venture between Nexus Art Cafe and Sanctus 1 and takes the form of a short weekly mediation, lasting about half an hour and designed to bring some spiritual relief and relaxation in the middle of the busy week.

Going Deeper


A small group offers deeper discussion about what is happening in our lives and try to find God in what is happening. It meets twice a month at Nexus…” 

You’ll find the Fresh Expressions link here.

The Role of the Minister

Simon Holt reflects on the role of the minister / pastor in a recent thought provoking post. His wondering is informed by two books; one I’ve read, one I haven’t: The Art of Curating Worship: Reshaping the Role of the Worship Leader by Mark Pierson, and The Relational Pastor by Andy Root.

Here’s an excerpt: 

“…The Christian faith provides a ‘big story’ in which to locate my own, a vision of life and a sense of meaning that transcends and enfolds everything. I love it. Still, it doesn’t stop me getting routinely shipwrecked in a puddle of vocational angst…” 

You can read the full post here. 

Stuart Murray In Conversation – June 2013

“…Anabaptism was a sixteenth-century radical Christian renewal movement in territories that now comprise parts of Switzerland, Austria, the Czech Republic, Germany, Alsace and the Netherlands.

Its distinguishing features included putting Jesus at the centre of our understanding of the Christian faith, emphasis on new birth and discipleship in the power of the Spirit, establishment of believers’ churches free from state control, commitment to economic sharing, and a vision of restoring New Testament Christianity.

It drew adherents primarily from poorer sections of the community, though early leaders included university graduates, monks and priests. Assessing its numerical strength is difficult, because it was driven underground by persecution; it certainly influenced many more people than those baptised as members…” (Source: The Anabaptist Network in the UK).

Nomad (UK) recently had a conversation with Stuart Murray, author of such influential books as: Church After Christendom, Post-Christendom: Church and Mission in a Strange New World, and most recently The Naked Anabaptist: The Bare Essentials of a Radical Faith (pub. 2010). 

You will find the conversation here.

Contemplation and Poetics

Canadian friend Len Hjalmarson has an interesting reflection on “Poetic Theology” and contemplation. It takes me back to listening to William Dyrness at an arts / theology on conference. 

Here’s an excerpt. Read the whole post here. 

“In Poetic Theology, William Dyrness argues that one legacy of the Reformation was the loss of contemplation. We began to privilege the ear over the eye, the head over the heart, and beauty was to be found [only] outside the sanctuary Calvin was intent on placing “the emphasis on the people and their discipleship in the world and not on the space of worship in the church” (218). Implicitly, the place of gathering was denigrated, and indirectly, place itself suffered.

There are a host of issues that rise from this. First, church buildings became sanitary and dull, no longer evoking the imaginative energy that impels the richness of worship. Second, we lost tough with the power of symbol. Sacraments themselves became almost meaningless. This, combined with the priority of preaching, made it increasingly difficult to justify both the outer and the inner gaze of the soul. It also became difficult to justify an appeal to the affections — yet this is the root of the will, and also the larger part of how we know our world (even if pre-cognitive)…”