History - Particularity

Brueggemann in Texts that Linger, Words that Explode, chapter 5 ‘The Scandal and Liberty of Particularity.’ –
I shall suggest that the maintenance of a self-aware, self-conscious alternative identity in the face of totalism is precisely the practice of character ethics that aims to generate and authorize liberated “agents of their own history”; such practice depends upon the great “thickness” of the community that makes possible such liberated agents on a day-to-day basis. (61)

Israel is seen then, as a counter-community that practiced relentless, dense memory as an alternative to the ‘co-opting amnesia of the empire’. He points to the way the story of exodus is character forming and liturgy becomes a launch pad for conversation, but more creates a different world; finally it is learning your history in which recitation defines the memory for generations to come. Bauckham says it this way, ‘ We are always beginning again and again from the biblical narratives, which still open up unexpected possibilities for our own future within the future of Jesus Christ. (21).

In many ways New Zealand is in it’s history dealing with this matter of particularity . In many ways it is of vital importance as it seeks to reflect upon and even shake off the shackles of ‘colonial’ past and find its particular, owned story which incorporates the Maori story(along with the wider cultural diversity here today). It is equally the case for the churches here which wrestle in the present tensions of debate much of which is the tension between ‘the co-opted amnesia’ of their heritage of Presbyterianism and how things are done by good order, which buffers up today with what I would say is the ‘Kiwi’ will to have a go! For instance, there is much radical talk about mission and liberating structures, but in the next it seems to me that more legislation and tightening procedures etc. counter the potential. Why? Is it a fear to move from the colonial Presbyterian (empirical) past into the mission Dei ? There is such opportunity here. Perhaps we need to re-discover in the history here and biblically the liberty of the particularity in the story that will help reshape and reform us.
On a more general note, I have had a course to take and write some papers through in Church History in Aotearoa. One I really enjoyed getting into was Parihaka – Te Whiti. It reveals some of what I am reflecting on here. "Parihaka is a moral, political and spiritual provocation to Māori and Pakēha to turn their anger at the past to the pursuit of peace and righting the historic injustices in the present and future.’ (Paul Morris “ The provocation of Parihaka: reflections on spiritual resistance in Aotearoa” In Parihaka: The Art of Passive Resistance p105-116)

Bible and Mission (1)- more on History

I started reading Matthew. The genealogy seems to flout social boundaries and strata, but more than that it includes women and further the likes of Rahab and Ruth (A Moabite), and on it goes a list of names that tell of God’s dealings with people in time; a selecting that places Jesus as central to God's purposes in time. I think it also asserts the peculiar, odd and dare I say alen identity of Christ and his followers, which sets them directly at odds within society. Does it tell of how God works against all the odds and evidence in the face of death ? I find parts in this genealogy that are less than neat and tidy historical reading, nevermind the morality of some and the failures listed. Like most family trees!
A gospel that is concerned with forming identity and shaping of lifestyle of a community of disciples, a small, yet distinctive community set in an urban, hierarchical society with clearly defined social boundaries and practices, Matthew seeks to give guidance to a community looking for identity in its critical situation on how it should understand its calling and mission – its particularity, which is found in this Christ, identified in this line.

As David Bosch says,
In Matthew’s view Christians find their true identity when they are involved in mission, in communicating to others a new way of life, a new interpretation of reality and of God, and in committing themselves to the liberation and salvation of others. A missionary community is one that understands itself as being both different from and committed to it’s environment; it exists within its context in a way that is both winsome and challenging. In the midst of confusion and uncertainty, Matthew’s community is driven back to it’s roots, to the persons and experiences which gave birth to it, so that it can rediscover and reclaim those persons and events, come to a more appropriate self-understanding, and on the basis of this discern the nature of its existence and calling.
(Bosch, Transforming Mission, p83, my bold)

It seems to me that the temporal/historical discovering and (re-) interpretation becomes a catapult into the new. In another way, the coming of ‘this’ Jesus placed as he is within the genealogy the identity and understanding of ‘Israel’ is ruptured and the new eschatological community is revealed in time/history.
Which parts then are we being driven back to in remembering. In some ways it is back to the Christian mystics, celtic Christianity, Monastic, and so on to rediscover ‘spirituality’ as language, practice and so identity forming. This is surely the semper reformanda demanded of us in these times and urged by the reformation itself, upon which we have rested for too long. Is our concern for the now, present time, too valued, too absolute, taken too seriously that we have been in the way of forgetting?

Bible and Mission- (1) History

For Highgate we have worked through some Biblical materials to discern a way and also something of how we need to set up to be a missionary emerging church here in this place. Alongside this we have sought to work hard at listening and gathering story from the churche's local history. It has allowed us to read something of the significance for now in digging around in that. therefore it was good to start to read Richard Bauckham, (2003) Bible and Mission (Paternoster/Baker).
What I hope to do is use it as a start basis for gathering in some of what I’ve been musing and see where he takes me. For some time I have been concerned that in church plant/emergent church we tend to look at the practice of HOW? Without a deeper theological basis for much of it. That’s not to say we need to reason things out all the time, but I believe that our discernment needs some theological work. I am aware that many figures in emergent church circles are beginning to grapple with theological matters which is encouraging. Hopefully we will allow biblical-theological reflection to interact with practice and vice versa so that such a hermeneutic will provide praxis for mission.(for a good understanding and definition of praxis see John Swinton,(2000) From Bedlam to Shalom, (Pastoral theology vol.1. Peter Lang Publishing Inc NY).

A hermeneutic for the Kingdom of God.. chapter 1

Metanarratives are rejected by postmodernism, exposing them as ‘projects of power and domination. (6). Rather it opts for ‘particularity, diversity, localism, relativism’.(7).

Bauckham proposes a hermeneutic ie. How to read the Bible in a way that takes seriously its mission direction , a kind of movement from particular to universal. In this there are 3 dimensions – temporal, spatial and social. In another way, these equate to Soja’s trialectics of Being – historical, social and spatial.(in Thirdspace, Chapter 2). It seems we have actually uplifted the historical and social aspects within missiology, but there is little consideration and application of the spatial. But I’ll come to that again. Firstly, he mentions the Temporal in which he defines ‘Mission is movement into the new future of God.’(13) It concerns where identity is to be found, here in the narrative and memory of the past, but also being turned by narrative to the coming of God’s Kingdom in the future. ‘The possibilities the narrative opens up for them, when they find themselves in it, are those God gives as they live towards God’s future.’(13)
Bauckham seems to want to propose a movement from the particular to universal. I need to read on to see where he goes with this. But I am reminded of Brueggemann in Texts that Linger, Words that Explode, chapter 5 ‘The Scandal and Liberty of Particularity.’ –

I shall suggest that the maintenance of a self-aware, self-conscious alternative identity in the face of totalism is precisely the practice of character ethics that aims to generate and authorize liberated “agents of their own history; such practice depends upon the great “thickness” of the community that makes possible such liberated agents on a day-to-day basis. (61)

Israel is seen then, as a counter-community practiced relentless, dense memory as an alternative to the ‘co-opting amnesia of the empire’. He points to the way story of exodus is character forming and liturgy as a launch pad for conversation, but more create a different world; finally it is learning your history which recitation defines the memory for generations to come.

It seems that most exodus communities throughout history have actually gone and dug deep into the temporal past to (re-) discover identity and find I suppose those resources that can sustain.

This is a much needed process for the emerging churches today. Indeed, it is what many are doing. The temptations to cultural syncretism are huge though. I find myself questioning of church plants and others more and more who do not appear to listen to the story from a mission Dei stance. I.e from a position that sees where we are at as part of the ongoing God story in a place. The danger of missing this is that we lose the particular identity God given us, our rootedness and connection. Significantly here I am called back to those genealogies, eg. In Matthew that I for one tend to glance and skim through. As advent approaches I will pay more attention in reading Matthew 1.

Art Space

The Watch House, Catterline, Scotland

Mainland Art Exhibition started. I made an attempt to paint something and give it a go out here. Good news was it was accepted. So last Saturday we went along to the opening. There were some very good paintings, so I was really delighted to be in. Chris the framer was a great help and I have had some great chats with him. (including about good beer - he's from England) Even got to see some early Jeffrey Harris (for you Kiwis who know his status) which he was framing. Dunedin is pretty amazing for the art enclave it has.

My painting was one that I held as a photograph for some time. The Watch House is a significant place memory for me as I recall scottish artist Joan Eardley (follow this link via Creel Inn) who painted there and the small fishing village where several other artists gathered in time with her. I also recall a wonderful day it is bi-ennial art exhibit in which you got to wander around Catterline into church and peoples front rooms to view art and meet the artist too.

So inspired, I found some time to paint the Watch House (above). In a way, I find you need such inspiration to a thing/place to motivate and take you to the depths of concentration and enagagement with the subject. Having been inside it and seen sketch books of work and stood on the cliff there it made all the difference. A little nostalgic perhaps, yet something that is a part of who I am. I just love her almost absract landscapes. She has also done street kids in Glasgow which are also worthy of looking at.


Beehives, Sundown; 48 x 48, Oil on Board, c.1961



Joan Eardley Salmon Net Posts, 1962, Oil on board, 43" x 70"

[See both at http://www.christopherwood.co.uk/bib/eardley.html]

I need to get painting!

Spacious space

new Coffee shop coming at Roslyn

Among the many changes in the area recently this shop is now being revamped and the sign I noticed went up today - "OPENING SOON". A new coffee shop and Deli. Its a good spot and perhaps one of the significant new places within the Highgate. It will be interesting to see if it is well frequented - will it be good coffee? Can it be a spacious space for our interaction with people in the area?
It seems to me that it is an emergent space for the church in mission. A place where we could quietly and subversively embed ourselves in the wider community in some small way. I know I'll try the place and get a feel for it! Where to meet/gather and worship and be the church in a new ecclesiology (emergent) is a wide area of discussion these days and vitally important. [Michael Moynagh(UK) has a simple, yet useful piece in www.emergingchurch.info/reflection/michaelmoynagh/index.htm]
But I believe it also carries the challenge of a spatial approach and appreciation, if not understanding, about missio Dei, and the local environment. The new parish carries a sense of opening soon. Some might misread us initially as the Presbyterian language is 'amalgamation'. But we are clear that with a mission priority, then this is not a straight old fashioned notion of that. Rather for instance, we are challenged in thinking through the matter of duplication of worship 10am Sundays at centres as we now have Presbytery go ahead to be the Highgate Presbyterian Church. A hard question if you have worshiped for a long time in one place. We aleady have an 8.30am Sunday in Coronation hall and doing good stuff there under Barry's ministry. We are going to step out, break the mould and expectations and do Sundays 1 & 3 at Roslyn 10am and Maori Hill, with 2 & 4 Sundays together in Maori Hill. I hope to do simple communion fellowship worship one and all together all age one the 3rd. Between times we wil therefore open up some space to do new things. The temptation is to set it out times and all, but actually we have a growing sense of the need to let it develop in an organic manner that is a work of the Spirit and where we detect 'Christ's action' in our context. Such is the encouraging emergent spirit among us and a sense of what God is doing. At times I can't get my head round it. Doesn't mean we are all comfortable in it, but we are emergent. We intend to have a very different worship time on the evening of the 12th December when we initiate the new... we want it really to be a spacious space that if anything makes the church folk feel more awkward, not deliberately so), but one also in which the local invitees discover something about church that is new and doesn't jar. Highgate is 'opening soon'! We hope it will, like the coffee shop be a potential spacious space for faith and culture - life to interact in meaningful and constructive ways that lives may be changed, even our own - SURPRISE! And I think we need to realise and be open for that just as much as Peter had to be in Acts 10 when he visited Cornelius. Indeed, it was tougher for him in the whole process.