Monday 18 July 2011

statement about last week

STATEMENT 

reflecting on my growth and development during the course,
and on the place of the Bible in my future ministry


Of the colours, green best describes my experience of last week. Green as in new shoots bursting from the soil – though perhaps those five July days  could more accurately been seen as a deep watering of the soil, that in time will produce new shoots.

I understood my role as preacher in new ways. To re-interpret the ancient text for today. To connect the human experiences of then to human experience now. To explore some of the present meanings of the Biblical stories for to-day’s communities of faith. To allow the text to create space for those who hear. Space for reflection. For their questions. For engagement – and for engagement to be experienced. I like that quote from McSpadden that “an environment that treats questions hospitably, as the starting point for conversation, becomes a place for wondering, rumination, and imagination.”

I was reminded that my words can close down or can open up. But communication is always far more than words. That’s where Monday’s diagram/frame was so helpful. From word to image. From word to dialogue /conversation. From word to community. From word to environment. Indeed, I suspect it’s the interplay and re-texting between these five that brings the text to life.

Over the years I have relied too much on words. But no matter how well words are put together – nor how memorable the illustrations – they will better open up meaning for people and create space for their reflection and engagement when other media / communication channels are used. These channels include all of the senses – and there were many  examples of this being powerfully experienced during the week.

For instance, a light bulb experience for me was the realisation in the context of the Mary and Elizabeth encounter – that text will never be the same again – that God doesn’t only speak through cognition.

Further, the power of visual image was demonstrated for me during my Friday presentation, when the class was gripped by the photo of Grunland’s  painting  “The Resurrection.” Without that image, my words would have lost much of their power. The image set the context. 

For me to be able to “curate” such experiences and encounters – I’m not sure whether I am entirely comfortable with that word – will require me to spend more time “dwelling in the word”. More space for me to ask my questions of the text. To engage experientially with the text myself. That I think will be one of the most important take-aways into future ministry.

Another take-away for me was the realisation of how crucial is the actual reading / experiencing of the text within the gathered community. I have known this, but going forward (as they say) I will be giving far more attention to this. I will work at being more creative here, and will borrow and build on from the many examples experienced during the week.

An ongoing question for me will be how to make place here for the voices of others to be heard/experienced in the reading– the voices of those, for instance, who are the minority, the marginalised, children, women, those from other cultures. More importantly, how can I ensure these voices – or even multiple voices - are heard responding to the reading. My voice is dangerous. It will need to be filled out, balanced and challenged. Space must be found for responding in different creative ways. Emotionally, as well as (or maybe more than) merely intellectually. This of course is a risky business. Am I prepared for this ? To potentially “lose control” or not end up at the point I am heading for ? What a ridiculous question. Lose control to who ? To the Spirit ? Whose end point ?

That reminds me. There were many helpful insights about creativity. I was much helped by the image of left and right hand – and was challenged (in my case) to work at strengthening my right. “Creativity is a muscle that can be developed.” Another powerful image. And my experience last week was that my creativity muscle was developed – largely by using it !

A take-away for me will be the idea of an actual take-away itself. As part of my Friday presentation, I decided I would offer as a take-away a round stone, linking it to my poem about what the resurrection means to me. I took a stone from a collection on the window sill in my study, and was very  surprised when that ordinary stone suddenly became a stone of significance and meaning for me. It now sits alone on the top of my filing cabinet – a reminder of the living Lord Jesus. But also a demonstration of the on-going power of a simple take-away. What will I use next Sunday at Hallett and at Jamestown ?

The Thursday stuff on story-telling was very helpful. I like the title. Tell me the old, new story. I was saddened to realise I have let slip some of my skills and gifts in this area, and was encouraged/challenged to put more energy and time into this art/craft. Not all new, either in the theory or the practical. But great reminders. About good frameworks. About the importance of sensory detail. About different ways of looking. The whole idea of twist. Growth here for me, and likely impact on my future ministry.

One final point. The missional questions were never far away. I do think missionally – but nevertheless was startled during the session in which we were being encouraged to smell the text when Steve suggested we think of possible missional responses to the bad/unpleasant smells we experience in our neighbourhood. This suggestion somehow took thinking missionally to another level – or at least took missional out of the box I had made.

There were other bits that are provoking thought too. Such as that stuff about absorption/immersion, and the context of active or passive participation. The brief excursion into inspiration. The little gem suggesting that the fourth gospel uses the term life in those places where the other gospels use the image kingdom of God/heaven.

But above are the things that grabbed me, and that the Spirit continues to draw to my attention as I go about living the text in my postmodern world and endeavour to help, facilitate, encourage and stimulate others to do so.


11 comments:

  1. Hi Alan,
    I noted in your comments that you were 'not sure' whether you were 'entirely comfortable' with the word 'curate'. I had the same thought (it's not always easy to accept a known word in another context; see the Introduction to Baker's book, p. xiii). I'm working my way through Baker's book and finding it helpful in my quest to think in new ways (sideways?) about what worship could and should be. (I was first alerted to this idea when I did an intensive with John Drane via Tabor).
    This exercise is important to me so that we don't become stagnant in what we do for and with our Lord.
    The intensive gave us examples of what being creative means and how we might bring some new ideas into our ministry (The Beulah Wood article , p.49ff is very helpful on the subject of Creativity). Like most of us, I feel comfortable doing what I've always done, but if I get distracted by sameness in services (and I do),why shouldn't others feel the same when I'm up front? Our God is a creative God a Creation clearly shows us, so why shouldn't we be creative in the way we minister? Jonny Baker's article 'Throwing the Hand Grenade ... ' said it well about creativity; 'we all have this gift'. And,the Spirituality2go segment on Wednesday alerted us to some new ideas.
    Blessings,
    Ken

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  2. Hi Alan,
    When you wrote about making 'place for the voices of others to be heard/experienced in the reading', I was reminded not only of those within our own congregations (who may be disadvantaged etc) but also of the new theological comments coming out now from e.g. post-colonial Africa. There are so many different voices that come to & from the text that we need to think of all the many approaches. Everybody listens but not everybody gets what we get from the text. The McLaren conversational sermon provided a way of getting different voices from within the congregation, & no doubt there were points of view that were not heard at that time. Maybe some more came out later; post-sermon discussions could help tease out those other voices. As Baker said 'Get people into small groups to discuss and feedback'.
    In our text for the week (Luke 1:39-45),I was trying to imagine what other voices there might have been from e.g. Joseph or other members of the family. And what about Elizabeth's husband? The Rose article on Conversational Preaching was also helpful here with its focus on 'personal experience'.
    I believe that if we have the trust of our people, and we tell them in advance what we hope to do with new ways of working the text, I believe they will come along.
    Blessings,
    Ken

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  3. Alan, I want to respond to your comment about smell.
    "we think of possible missional responses to the bad/unpleasant smells we experience in our neighbourhood. This suggestion somehow took thinking missionally to another level – or at least took missional out of the box I had made." We often talk about experiences 'leaving a bad taste' or 'making a stink', 'hanging around like a bad smell' when that is the natural reaction to all that is wrong in the world. When we smell what is rotten, it makes sense that our prayers should focus on the bad smells of the world. My congregation provides a feeding programme in the rubbish dumps of Bagio City in the Philipines, and I cannot imagine the smell. We should be offended- it should assail our nostrils -we should screw up our faces in disgust when we imagine children picking through the rubbish in order to stay alive. When we come to communion, the smell of crusty bread freshly baked and the aroma of red wine should make us feel fully alive, not the sterile envronment of tiny white bread squares (without the crusts!) and watered down grape juice. When we live without smells, we cut ourselves off from reality. I warmed to Johnny Baker's reference to the parables of Jesus in the words of the message by Eugene Petersen 'to create readiness, to nudge people towards receptive insight'. Could it be that smells themselves are parables of life? Introducing smells into worship, could be the next big thing! Anne

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  6. Hi Alan,
    One minute I’m reflecting on images and the next I’m assailed with curiosity as to how to use yet another sense more effectively in worship– that of smell. Only yesterday I was acutely aware of mission and smell, as my jacket and car were permeated with the smell of stale bodies and cigarettes. We preach on Jesus’ heart for the marginalised, but if only I could bring this smell into our sanitised middle-class Sunday morning worship. And then I ‘stumbled’ across “Stumbling into something lovely” (in Baker’s ‘Curating Worship’) by Cheryl Lawrie. As a response to a friend who struggled to pluck up the courage to enter a church to participate in curated worship, Lawrie decided to explore using public spaces, and found herself using an underground car park. This meant dealing with dripping pipes and ratsack as well as washing down the entrance to be rid of the urine smell (p53). It strikes me that in a worship context it might be difficult to bring the ‘bad’ smells to the congregation – maybe we need to take the people to the smells. Perhaps if the purpose of a curated worship in that kind of setting was to engage the church in the reality of urban poverty and homelessness, then the bleach used to get rid of the urine smell could have stayed in the laundry and the rat droppings left to stick to our designer shoes.
    Jenny

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  7. Alan, I want to respond to Jenny's comments re smell and Cheryl Lawrie bit in Crating Worship by Johnny Baker. the answer is definitely to take the people to the smells, rather than bring smells into the church. Bringing smells to people is no better than plugging in a 'Glade' air freshener - (how can masking unpleasant odours with another unpleasant odour make anyone think of fresh air?). Thousands of people have been changed forever by meeting people where they are, not having them brought in to first person's culture. the image of trying to 'civilise" an underground car park is priceless. I was in team ministry with Cheryl many years ago, and she continues to prompt the awkward questions. Anne

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  8. alan, OOPS! perhaps 'Crating worship' was a Freudian slip. I was of course referring to 'Curating Worship', but crating it to make it portable is in keeping with what we have discussed in the course. I love Steve's idea of Easter kits, for all those folk who will be away at Christmas. Worship in a crate sounds like something that will travel, will be available outside its current context. That concept of universalism that Debbie Blue uses in Mark D. Baker's Proclaiming the Scandal of the Cross - "Could it be that he (Jesus)comes thoroughly and honestly for the religious leaders? For the Romans? For the Crowds?..."
    While the trappings of the Gospel need to be reinterpreted for new languages and times, the central message of God's love continues on. I'll happily 'Crate" that, as well as "Curate" it! Anne

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  9. Alan Dutton (Comment to Anne Butler)
    Alan, I read with interest your response to Anne’s question – “How does the expert within me allow room for people to discover for themselves even if it takes them to a place where I do not want them to go?”
    I agree with your line of being hospitable, allowing space for the Spirit, and immediately thought of the comments from Bob Rognlien in his piece Experimental worship(Rognlien). He says that there is something about being together that stimulates creativity. And when the coming together is in an environment of openness and acceptance the creative palette is dramatically enlarged and things are imagined beyond reach.
    I guess that puts the onus on those of us in leadership to be open to the discovery of others, that may lead to a greater discovery within us.
    I appreciate your digging that one out! Ron Roberts.

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  10. Alan Dutton
    Thanks Alan for your great descriptive words about our 5 days in July; “deep watering of the soil”.
    I’ve been reading Thomas. H. Troegers book ‘Creating Fresh images for Preaching’(Troeger 1982), and on p16 he says words that resonate with me and your description of our time together.
    He is talking about words and says: “words are never plain, least of all the words of faith. They are more like wells into depths and mineshafts in bedrock. Follow them. Follow them down deep because they will lead you to the centre of the human heart where God’s visions are seen.”
    Hopefully for you and me (and the others – of course!), we will take the experience of those 5 days in July and move away from using plain words (text) and bring life or as you describe ‘new shoots’ to be experienced by the people we engage with and also for ourselves. Living the text in today’s world has more to do with the presenter/preacher initially, with a flow in impact to those around.
    May you be enriched deep down. Ron Roberts.

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  11. Thank you so much for your reflection. Your summary of the ‘role of preacher’, ‘to re-interpret the ancient text for today. To connect the human experience of them to human experience now. To explore some of the present meanings of the Biblical stories for today’s communities of faith. To allow the text to create space for those who hear’, was a summary that I could relate to. I like Atkinson Rose’s take on the role of preaching. She sees ‘conversational preaching’ that ‘is communal, growing out of the community ethos of those gathered for worship and nurturing a larger sense of connectedness’. She draws on the ‘priesthood of all believers’ concept and believes that this approach draws on the ‘authority’ that ‘is embodied in one’s life’ and ‘affirms their right to reflect seriously upon their own faith experience’. I don’t think this is in a complete stark contrast to the role you articulate, and I wonder how each could complement the other? It seems to be that there is a place for both minister, and ministeree; authority of Scripture and authority of Testimony – yet, I would suggest, there is a shared goal of bringing a perspective of hope to human experience today. Is there a place for both solo-preacher and group-preacher approaches in the Churches of 2012? Thank you again.

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