I’ve just had the pleasure of hosting Tony Jones on his short visit to Queensland. Tony’s the national director of Emergent Village, a collective of theologians, artists, poets, philosophers based on friendship and honest engagement with emerging understandings of being church in the USA. He’s in Australia at the moment primarily to speak at Black Stump festival near Sydney.
I picked Tony up from the Brisbane airport on Wednesday morning and dropped him back there on Friday afternoon. We turned up together to a gathering of Baptist church planters, a couple of ecumenical gatherings in Brisbane, and a Uniting Church conversation on the Gold Coast. I got to hear four versions of the Emergent Village schtick, which Tony kindly varied each time for the sake of keeping my interest up.
Here’s a few of my impressions on the Emerging Church, which I wrote for Ashmore Uniting Church newsletter this weekend…
Freedom to Explore Questions
One of the most common questions I’ve heard people ask Tony is, “How would you know if you’ve become unorthodox?” That’s because a number of authors from the Emerging Church movement have challenged readers to reconsider what we mean by the Christian gospel? Is it all about God dealing with our sin? Or are there other ways to describe the good news of the kingdom of God? And what are our blind spots when it comes to the way we run our church?
Wells rather than Fences
One of the hallmarks of the emerging church movement is a tendency to be relaxed about who’s in and who’s out of activities run on behalf of the church. People are invited to connect with Christian community who may not consider themselves as followers of Christ. People are accepted as friends of Jesus rather than assessed on correct doctrine or behaviour. It’s a bit like the difference between keeping animals behind fences and attracting them to watering spots. Of course, as one of the Baptists pointed out, that concept has been around for a while and is not monopolized by the Emergent movement.
Relationships Count
Tony talked about the role we have as ambassadors of the good news of reconciliation. As Christians we tend to associate with people who agree with us. The easiest way to keep the peace is to choose a pre-determined set of beliefs and try and stick to those. When we start to get to know each other more we find that there’s a lot more variety in the way people think and act. And as a result we have a lot to learn about being honest and respectful with one another. I liked Tony’s response to a question about “testing the spirits”, in which he talked about assuming the best about God’s action in other people, as a way to avoid blaspheming the Holy Spirit.
Generations in Conversation
While there’s a higher number of Gen X leaders involved in the ‘emerging church’ movement, it’s become clear that people of any age are interested in exploring different ways of being church. The Emergent Village connection grew out of the Gen X leaders called together by the Leadership Network in the USA. The initial hope was that these young emerging leaders would show us how to attract the next generation. Conversations made it clear however that generational distinctives are dwarfed by the more significant changes that come under the “Postmodern Turn”. So while it’s a group of Gen Xers who bring the generational values of cynicism about authority and a search for authenticity over excellence to their conversation, there are many older and younger people who share their journey.
Solomon’s Porch
A number of people found it helpful to explore what ‘emerging church’ might look like in reality in one of the communities associated with the Emergent movement. We looked at Solomon’s Porch, exploring the connection between relational theology, liturgy and couches. I suspect some were quite pleased to find the occasional flaw in the methodology. These “Emergents” are human after all.
Personal Reflection
Tony and I quickly became fellow travelers, sharing the challenges of transition. We spent time chasing a missing suitcase (see photo above), left by the flight attendant on the tarmac in Sydney. We went to the gym together, spent time walking the beach, and shared a few meals. In that time, I observed humility and honesty along with a passion for exploring truth. I picked up a few new phrases and words, like “ontological superiority” (our obsession with clergy), and discursive (Tony’s tendency to keep talking when asked questions). Tony’s a provocateur (look that one up) who gets people thinking. Good on ya mate!
See Tony’s blog at tonyj.net for his reflections on his tour of Australia, and check out his latest book, The New Christians: Dispatches from the Emergent Frontier.
Over the weekend I joined up with a freeze flash mob raising awareness of the sex trafficking trade and calling for an end to the practice.
The protest was organised by Adrian Greenwood from the More Praxis network, an expression of the Uniting Church in Australia, Victoria/Tasmania Synod. Many of the participants were attending the Forge Grassroots Festival. The idea was for a group to freeze on cue for five minutes, while pedestrians walked past, stopped and stared, or took brochures. It’s designed to be a non violent, viral kind of exercise that invites others to engage in their own way.
Interestingly enough the photograph here shows a freeze flash mob outside The Body Shop. Anita Roddick, founder of the Body Shop, was a strong advocate for the introduction of a new European convention against the trafficking of human beings.
This YouTube clip was prepared by Darren Wright, who while freezing in Bourke St had his camera on rapid photography mode.
It’s now Day Two for the Forge Grassroots Mission Festival in Melbourne. Somewhere around 350 to 400 people have gathered from around Australia to catch up with each other and keep the cutting edge of the missional church movement sharp.
Al Hirsch was in full swing on Thursday, providing a bonus day of input for Forge interns and other interested visitors, talking through his book, The Forgotten Ways. Inspired by the early New Testament church experience, and that of the persecuted churches in China, Al talked about hallmarks of strong vital missional movements. Al spent a fair amount of time in the morning setting the scene for why the church needs to get its act together as incarnational and missional (being sent beyond itself). The afternoon was focused on developing common values, beliefs and practices expressed in practical ways.
Al reflected on the dangers of hierarchical approaches to church expressed in high views of ordination, and attempts to reproduce the Old Testament temple approach to worship. At the same time he expressed concern that ‘house church’ models were limited because they lacked the broadness of community found in the extended household models of the New Testament.
Al has spent the last year in the United States, on a speaking tour and working with leaders there. It was interesting to note his concern about the tendency of some emerging church leaders to lose a sense of confidence in the gospel. Moving past faith into doubt, Al suggested, would put the brakes on any sense of healthy movement. I’m not sure I agree with Al here. Yes, when we stop standing for anything positive we often stop looking beyond ourselves. But there is a season for reassessing and deconstructing before redeveloping expressions of faith that can be held with integrity and passion.
More to Come
It’s not too late to turn up at the Forge conference - at 488 Swanston Street, Carlton, Melbourne. I’ll be taking workshops in the afternoon on ‘post liturgical, post charismatic, post alt worship’, working with Cheryl Lawrie in the basement car park of the Uniting Church Centre, 380 Little Collins Street, 1.30 - 4.30 pm, Saturday and Sunday. Cheryl and team have set up a ’sacred space’ art installation with a focus on life in the city. In the same space Adrian Greenwood and the Praxis team have set up a cafe and exhibit focusing on ending sex traffic.
John Evans, a fellow Uniting Church minister, based at Church of All Nations in Carlton, Melbourne, has hit the news with his suggestion that Australia rethinks Good Friday.
John’s arguing that in a more multicultural, multifaith society, designating the Christian festival of Good Friday as a public holiday is becoming less and less appropriate. Outside the Christian community there is little religious significance for most Australians. “Whether Good Friday is a public holiday or not will not change or challenge the day’s significance. In fact, in the place of Good Friday, there should be a national holiday to mark our endeavours towards Aboriginal reconciliation”, John is quoted as saying.
How to respond?
I’ve heard people saying that the arrival of people with different religious beliefs shouldn’t lead to the abandonment of Christian practices and observances. But, of course, it’s too late for that. The arrest, trial and crucifixion of Jesus just doesn’t figure for most people. And aligning lives with the life of Jesus less so.
Many Christians, Protestant and Catholic, gather for Good Friday services in which they reflect on the suffering of the Christ. People from the Orthodox wing of Christianity, however, are usually observing Easter at some other time, this year on April 25 to 27. Fortunately for these people in Australia and New Zealand Good Friday for them will coincide with ANZAC Day this year.
Without Good Friday as a public holiday people would go to work as usual. Those who wished to take part in religious observances would have the choice of gathering before work, at lunch time, after work. Or taking the afternoon off to attend a service at 3 pm. Not a big deal. Easter camps for young people would be shorter however, starting on Friday nights.
Elsewhere in the world
Good Friday is a public holiday in Bermuda, Brazil, Canada, Chile, Colombia, Peru, the countries of the Caribbean, Germany, Malta, Australia, New Zealand and the United Kingdom. Ireland observes the day as bank holiday and bans the sale of alcohol. Indonesia and Malaysia, majority Muslim countries, observe the day as a national holiday.
John Evans points out that Good Friday is not a national holiday in the United States. The day is given as a holiday in some states, including Connecticut, Hawaii, Louisiana, Tennessee. Some schools and universities observe the day as a Spring holiday.
Bottom Line
Easter, although associated with a Christian tradition, is a key part of the Australian culture. Most Australians, regardless of beliefs or ethnic backgrounds, enjoy having an extra long weekend, Good Friday, and Easter Sunday observed on Monday. People get to travel, see family and just have a relaxing time. Judging by the number of people at the bottle store on Thursday, it’s also a traditional time for communal consumption of food and alcohol. The long weekend is a chance for the practice of ’sabbath’ - recognising that we need to stop our obsession with making and spending money.
Now the discussion of a day of reconciliation is another question, worthy of a discussion in itself.
I’m preparing a briefing paper for people training as coaches in the Uniting Church in Australia, Queensland Synod, focusing on the distinctive theological setting in which we work rather than attempting a generic approach that fits all. However there will and should be some resonance with other traditions. I’ve included quotes from the Uniting Church in Australia Basis of Union (1977).
1. Relational Framework.
We enter into one another’s lives aware that God is relational in nature. As Christians we perceive the being of God expressed in the relationship of Father, Son and Spirit, or, in a non-gendered framework, Creator, Redeemer and Sustainer. We see in that relationship the relational characteristics described by Paul in Galatians 5: love, joy, peace, patience, kindness, gentleness, goodness, faithfulness, and self control. In our coaching, we are called to take part in God’s reconciling engagement with the world in which we live, doing so with respect for boundaries, seeking to empower rather than control, aware of our own strengths and limitations, always recognising that we are witnesses and supporters of the ongoing work of the Holy Spirit.
“Jesus of Nazareth announced the sovereign grace of God whereby the poor in spirit could receive God’s love. Jesus himself, in his life and death, made the response of humility, obedience and trust which God had long sought in vain. In raising him to live and reign, God confirmed and completed the witness which Jesus bore to God on earth, reasserted claim over the whole of creation, pardoned sinners, and made in Jesus a representative beginning of a new order of righteousness and love. To God in Christ all people are called to respond in faith. To this end God has sent forth the Spirit that people may trust God as their Father, and acknowledge Jesus as Lord. The whole work of salvation is effected by the sovereign grace of God alone.”
2. Incarnational Framework
Our participation in the people of God is founded in the life of Christ. Just as Jesus entered the every day challenges of life, filled with the Spirit, we are called to participate in the mission of God in every part of our lives. This is explored in processes that engage body, mind, spirit and soul.
“The Church as the fellowship of the Holy Spirit confesses Jesus as Lord over its own life; it also confesses that Jesus is Head over all things, the beginning of a new creation, of a new humanity. God in Christ has given to all people in the Church the Holy Spirit as a pledge and foretaste of that coming reconciliation and renewal which is the end in view for the whole creation. The Church’s call is to serve that end: to be a fellowship of reconciliation, a body within which the diverse gifts of its members are used for the building up of the whole, an instrument through which Christ may work and bear witness to himself.”
3. The Whole People of God
We believe that participation in the ministry and mission of Christ is open to people of all ages, whether employed or not, whether in a recognised position or not. Coaching is a process that can be used to support people in their unique way witnessing, worshiping and serving.
“The Uniting Church affirms that every member of the Church is engaged to confess the faith of Christ crucified and to be his faithful servant. It acknowledges with thanksgiving that the one Spirit has endowed the members of Christ’s Church with a diversity of gifts, and that there is no gift without its corresponding service: all ministries have a part in the ministry of Christ.”
4. Faith as a Journey
We are a pilgrim people. Together we are discerning what it means to follow Christ, day by day, week by week, month by month, year by year. Faithfulness, perseverance, courage and humility are required as we constantly reassess our response to the dynamic leading of the Spirit. Coaching pilgrims involves listening, recognition of movement and progress, the capacity to encourage steps of faith in times of ambiguity and uncertainty.
“The Uniting Church’s Basis of Union draws on the motif of our being a people on the way: “The Church lives between the time of Christ’s death and resurrection and the final consummation of all things which Christ will bring; the Church is a pilgrim people, always on the way towards a promised goal; here the Church does not have a continuing city but seeks one to come.”
I worked with 25 teenagers and adults yesterday to look at ways of responding ‘when church sucks’. There’s a danger in raising this topic that our already existing tendency towards consumerism will be confirmed. However the organisers of the Summer Madness Uniting Church weekend believed that equipping young people for taking part in the Christian community needs to include dealing with disappointment, frustration and boredom. Not dealing with it has clearly led to many young people walking as soon as loyalty, family and peer pressure has worn off.
We began with an excerpt from Mr Bean goes to church. It’s the skit in which Rowan Atkinson’s character walks into church to find that the sermon is totally unintelligible. While the preacher drones on, in another language it seems, Mr Bean must deal with a runny nose and no handkerchief, drowsiness and the desire to eat a sweet without attracting attention to himself. Add to that the difficulty of navigating the hymns.
Young people in the workshop certainly related to the tiredness factor. Sunday morning is not the easiest time to stay awake for many. It’s hard to be spiritually focused when the body is not functioning well!
We drew inspiration from 101 Things to do during a Dull Sermon, by Tim Simms and Dan Pagoda (illustrator). These guys came up with a list of ideas for higher learning, diversions, games, musings and meditations, fine arts, church-er-cise, facts and figures. My favourite is church cricket. This is not listening to the cricket on the radio or using a mobile phone to check scores, great ideas that they are. It’s a competition to gain the most runs based on the gestures of the preacher and worship leader. You can earn points for a wide, four, six, bye. Leg byes are not common in church. A finger in the air indicates you’re out and it’s the next person’s turn to bat. To check out the signals see the BBC Sport Academy Guide.
Ideas from the workshop included:
1. Organise the toddlers at the back to make the service interesting…
2. Rearrange the Bibles and hymn books - by alphabet, colour…
3. Do a word search (count) in the Bible for key words
4. Pass the parcel combined with key words from the preacher
5. Phone the preacher’s mobile phone to check that it’s turned off
6. Share bluetooth photographs
7. Develop a cheer leader routine
8. Gameboy, PSP hand held games
On a more serious note, we looked at ways the preaching slot can be redeemed for young people (and a lot of adults).
1. Divide long sermons into smaller sections, using video, cartoons, discussion, interviews etc
2. Show some enthusiasm, at least once during the sermon!
3. Risk telling a joke
4. Try multiple formats - so that if people aren’t connecting with the preacher at least there’s something else to look at. Imagery (not just key points) helps with this. Photographs, art, movies…
5. Communicate with alternative forms - using drama for example
6. Mix up the preaching roster - give others a go, even for shorter slots.
So what makes preaching dull?
Preachers are sometimes in the same boat as the people in the pews - they’ve not had enough sleep. Particularly if they stayed up into the wee hours writing the sermon. I’ve heard of ministers who have fallen asleep during their own sermons! Low blood sugar level can lead to drowsiness. THe appeal from these young people was for preachers to be at their best. If need be, have an energy drink or coffee before - though that can lead to post service depression and exhaustion.
Lack of preparation, be that intellectual, emotional or spiritual, can lead to lack of clarity. I remember a minister who misplaced his notes halfway through his sermon. He confessed to the congregation that he couldn’t remember what he was going to say next. A clever member of the congregation replied, “If you can’t remember what you were going to say, how do you expect us to remember what you said?”
Relevance is a subjective thing. Young people in my workshop talked about the test of relevance being linked to why we have sermons in the first place - keeping us on track with faith in action. Will we be inspired and equipped to live out our beliefs? Most people make a call on that in the first few minutes. If there’s little hope of relevance it’s back to 101 Things to Do During A Dull Sermon.
For Comments
How have you dealt with dull sermons, as a listener or preacher?
I’m leading a workshop with the title, “When Church Sucks”, on Sunday with a group of young people from Uniting Church backgrounds. Church is not easy for many adults. It’s even harder for most teenagers.
Here’s a list of reasons why church sucks for different people
1. The sermons are boring.
2. The sermons are too long (usually a problem if they’re boring)
3. The people are cliquey
4. The people are unfriendly
5. The people criticize or judge me for my style in clothing and hairstyle
6. The music is bad (too old, poorly performed, poorly sung, too loud, not loud enough)
7. I don’t know the music
8. Too much revolves around singing
9. Not much evidence of faith in God
10. People are fanatical to the point of being anti intellectual
11. No sense of vision beyond running Sunday services
12. Direction of church is dominated by one person
13. Everything revolves around the pastor
14. Lack of imagination - nothing much changes
15. Lack of flexibility
16. Little sense of practical connection with real needs
17. Not connected to important issues in the world
18. Focused on narrow set of moral issues
19. Inward focused - no sense of connecting with outsiders
20. Lack of decent food and drink
In some ways these are the corollaries of a list put out by the National Church Life Survey people in Sydney - indicators of healthy congregational life.
1. Alive and growing faith
2. Vital and nurturing worship
3. Strong and growing belonging
4. Clear and owned vision
5. Inspiring and empowering leadership
6. Imaginative and flexible innovation
7. Practical and diverse service
8. Willing and effective faith sharing
9. Intentional and welcoming inclusion
The focus of the workshop will be on what young people can do about their list of complaints, ranging from 101 things to do during a dull sermon, to developing new environments in which people are welcome, to getting out more. The reality is that we can invest so many expectations in a 60 - 120 minute gathering that will always be hard to meet. Engaging in world poverty, building strong friendships, developing a sense of shared vision, are all 7 days a week activities that happen outside church buildings.
So what would you add to the list? What advice would you give a young person grappling with anything from dull to abusive church environments?
I’ve just published a couple of articles in Journey, the monthly magazine published by the Uniting Church in Australia, Queensland.
Jingle All The Way focuses on the role of advertising around Christmas - how do churches respond? I look at ways in which companies have used the Christmas story - what some would call the secularization of Christmas. And then I look at how Christian organisations have used the festive season to develop a connection of good will with the wider community. My concern is that Christians can become possessive of the Christmas celebration rather than seeing an opportunity to build relationships of trust.
Cheryl Lawrie, of [Hold] This Space, has an excellent article in The Age, Melbourne’s newspaper, titled “Away with the Manger“, suggesting that churches not try and compete for popularity over Christmas.
My second article for the month told the story of our first Christmas after the death of our daughter Kristen, in 1992. Lloma and Ken Harnett, fellow grievers in Tokoroa, pulled together a team to host a Christmas Day lunch. I’ll post the article here shortly.
Compass, the ABC religious affairs program, presented a documentary on the theological tensions within the Uniting Church on Sunday night.
“In 2007 the Uniting Church turns 30. Our third largest Christian denomination (after Catholic and Anglican churches) is a uniquely Australian institution formed in a spirit of ecumenical unity and strong social justice ideals. It combined the Methodist and most of the Presbyterian and Congregationalist churches. But over the past decade its constituency has divided and fractured: many different expressions of faith are today lived under one church banner. How can it survive? Compass examines the unfolding story of a modern and dis-united church.”
The documentary attempts to report on the tension of a denomination struggling to live with both progressive and conservative wings in tension.
From the Assembly of Confessing Congregations pole (previously EMU and Reforming Alliance) we have national spokesman Max Champion, with John and Marion Morrison, a retired couple who lead Boys and Girls Brigades at Bondi in Sydney.
From the Progressive pole we have Rex Hunt, minister at St James in Canberra, along with a few members of St James. There’s a connection with a younger generation with Alison Proctor, a young woman attracted to the liberal progressive theology at St James.
We have excerpts of a sermon by David Gill, former General Secretary of the Uniting Church Assembly, and an interview with Philip Hughes, Christian Research Association (somehere in the middle of the divide).
Take a look at the transcript at Compass, and watch out for the typo in which Max Champion advocates belief in reincarnation rather than incarnation! The transcript doesn’t include the narrator’s unfavourable contrast between the inaugural citywide service in Sydney in 1977 and a local congregational celebration in 2007.
Responses
Overall I found the doco disappointing. There was little sense of engaging with the ‘messy middle’, nor with the emerging young voices I’m in touch with regularly. The documentary helped me understand the importance the Assembly of Confessing Congregations places on adhering to orthodox statements of beliefs - a ‘confessing stream’ within a contextual church.
Darren Wright’s written a bit of a rant on the Compass program at Planet Telex.
A discussion list (Theology and Worship) in the Uniting Church is currently discussing cafe worship style. Here’s 12 pointers I posted today. I’m aware that the recommendations here fly in the face of what is accepted as theologically acceptable worship. But my contention is that much of our preciousness about order of worship is based not on theology but on setting.
1. Visit popular cafes to explore best practice ambience.
2. Communal singing works best when people are standing close enough to each other to hear other voices. It doesn’t work well when people are sitting around tables or at a bar (or scattered around a church building for that matter). For that reason I’ve preferred to either drop the singing or make it a time when we get together around the piano like a choir. Communal singing means more when people have had a shared experience - and so I prefer to schedule it at the end rather than the beginning.
3. Up front teaching without dialogue works best in lecture theatre settings. So what works best in the cafe or restaurant setting? Eating, conversation, casual reading.
4. People come and go in cafes and restaurants, not all at the same time. So I’ve allowed a good 15 to 30 minutes at the beginning to allow for the development of conversation, the enjoyment of food and drink. Likewise - I like to allow the same kind of time at the end.
5. After we’re warmed up we might then introduce a fresh conversation starter - whether that be a Nooma DVD, a music video clip, a drama or dramatic reading of Scripture, a real-life story interview or a clip from a movie.
6. Look around the well established cafe and you’ll find newspapers and magazines, maybe wireless internet access, table activities for kids, and perhaps arty advertising postcards. I’ve put the Sunday newspaper on the tables to allow for introversion time as well as conversation starters later. In some cases we’ve put newsprint (butchers paper) on the tables with felt pens and invited people to doodle. Or we’ve put out activity sheets.
7. In some cases we’ve invited each table to contribute to the worship by preparing a prayer or dramatic Bible reading.
8. In one setting we divided into interest groups part way through - the craft group, the prayer group, the deep and meaningful discussion group, the music group, the kick a ball around outside group.
9. Clarify the contract. People usually expect ‘church’ to fit certain criteria - starting and finishing time, teaching from the front, singing at the start etc. So right at the beginning - for those who are gathered ready to go, I’ve learnt to explain how the next 60 to 90 minutes will proceed and why.
10. Consider meeting outside the usual church environment. The typical church building (even if it has movable chairs) elicits expectations of what church is like. Meeting in a hall, cafe, restaurant or bar frees that up.
11. Get some decent food and drink. It doesn’t have to be coffee. Quality juices, herbal teas, soft drinks, water, along with nibbles make all the difference.
12. Consider meeting less often. Doing cafe church can be a bit draining on the financial and time budget.
Duncan Macleod posts on life, faith and culture in Australia, drawing from his involvement in the creative industry, the Uniting Church, the blogosphere, generational research, the emerging church and life on the Gold Coast.
I picked Tony up from the Brisbane airport on Wednesday morning and dropped him back there on Friday afternoon. We turned up together to a gathering of Baptist church planters, a couple of ecumenical gatherings in Brisbane, and a Uniting Church conversation on the Gold Coast. I got to hear four versions of the Emergent Village schtick, which Tony kindly varied each time for the sake of keeping my interest up. 
