Tag: mission

Celebrating Transitions: into a strange and graceful ease … (part two)

Into a strange and graceful ease is a phrase from a prayer by Ted Loder, from Guerillas of Grace (1984)

The theme of the November meeting of my Presbytery (Canberra Region) is Celebrating Transitions. As people of faith, we know that at the heart of our faith sits a dynamic of transition that was lived out to the fullest by Jesus of Nazareth. The life, death, burial, and resurrection of Jesus—the story which we remember every Easter, which undergirds every Sunday gathering—this is a story of transition. We are called, as people of faith, to celebrate transitions.

This year, Elizabeth and I have spent time with various cohorts of ministers who are undertaking training in the Foundations of Transitional Ministry, with a view to being accredited as an Intentional Interim Ministry (IIM). We took part as co-teachers in the course, along with Rob McFarlane, a colleague who has taught this course now for almost two decades. It was a rich experience of learning in community.

One of the prayers included in the IIM resources offered these words: eternal God, lead me now out of the familiar setting of my doubts and fears, beyond my pride and my need to be secure, into a strange and graceful ease with my true proportions and yours …

The prayer is by Ted Loder, from his book Guerillas of Grace (1984). It is a fine prayer for all ministry practitioners to pray, on a regular basis, throughout their ministry. The prayer invites us to find our true selves in the midst of change and traction. It calls us to sit, at ease with ourselves, in new ways of being, working, and living.

Alongside the prayer, the course offered many resources, designed to help Ministers think about their ministry and work in ways that embrace transition. A number of these resources are also applicable to anyone who takes responsibility for pastoral care, proclamation of the Gospel, missional engagement, or loving and compassionate service, within their local community of faith. Each of these resources will help to equip all of us in faithful ministry within that context of transition.

In a time of transition, people will find themselves in a liminal space, that in-between space, the place of not yet being where we hope to arrive at, still in a place where the last holds sway, but in a place of transition, of being not settled.

First, I note the importance of story for ministry, and especially for people engaged in transitional ministry. Story is what grounds our experiences in our lives. Story is the way that we make sense of the experiences we have in life. Story is how we share our deeper selves with others. And story is foundational to the whole dynamic of the Gospel calling and forming the Church, and the Church living out the Gospel as it takes part in the Mission of God.

Second, when we consider leadership styles, we need to be aware of the range of styles exist, and discern what is most suited to a certain situation, what another style of leadership might offer in that situation. In the course, we used the story of Moses and Aaron, and the people of Israel, to connect leadership styles with scriptural reflections at various points. Participants focussed on leadership for transition, leadership in the midst of turmoil, and the application of spiritual gifts to leadership positions. The figures of Moses and Aaron have some things to offer about each of these areas.

Within the church, it is important for us to grasp the way that our core beliefs shape our primary values. Our values manifest themselves in specific attitudes we foster, which then can be observed and experienced in tangible behaviours we undertake. Drilling down through the levels, from the behaviours at the surface to the deepest level of primary values, is critical to the way that we interact with other people in the exercise of our ministries.

Stories of conflict are endemic throughout the church. Everyone in ministry has experienced conflict. Everyone in ministry will experience conflict in the foreseeable future, on into the distant future, as long as we are in ministry. The way that human beings interact will guarantee this. And transition provides a hotbed or potential conflicts, which need to be identified, and dealt with, appropriately.

It is vital for Ministers and Pastors, Officers of Congregations and Church Council members, to know how we operate in situations of conflict—both in situations of relative calm, and then on those occasions when a storm shift happens and we are thrust into the the middle of a conflict, with raging turbulence all around us. Knowing how we operate, and what options there are for operating differently, in such situations, is an important learning to have.

Taking responsibility for the dynamics that are at work in conflict requires us to be determined not to ignore the conflict but to address the issues head on. We need to deal with the conflict in ways that are respectful, not demonising or stereotyping the other party in the conflict. We ought to seek to invite engagement with others in the conflict, rather than scaring people off from a way to address it.

Conflict resolution should be both constructive (ensuring that more damage is not done through the process employed), and productive (moving to an outcome that is mutually acceptable for the parties involved). And we need to know ourselves, to know how we operate, in the midst of these situations. Transitions inevitably occur with associated conflicts. Knowing ourselves, and managing others, is critical to being able to navigate successfully through those conflicts.

Much of the course was premised upon the analysis of systems, and how churches work as systems. This is the final, and most challenging, dimension of working constructively in the situation of transition. Strategic interventions into the system are central to providing effective leadership in ministry when transition is clearly at work.

To this effect, there are some wonderful stories contained in Friedman’s Fables, one of the creations of American rabbi, therapist, and ultimately management consultant, Edwin Friedman. “No living part of the system was unaffected by this action”, one story recounts. That is always the case in a situation of transition.

A time of transition provides a wonderful opportunity for leaders to effect constructive change—if they are able to identify, plan, and implement a strategic intervention, encouraging people to let go of the past, and then committing together follow on through the process, making sure that it sticks.

I hope you, like me, are seized with joy at the abundance of possibilities that lie before us in this time of transition. I hope you will be able to enter into the theme of our Presbytery, that you will rejoice in Celebrating Transitions, as you pray, eternal God, lead me now out of the familiar setting of my doubts and fears, beyond my pride and my need to be secure, into a strange and graceful ease with my true proportions and yours …

You can read about the Interim Ministry Network at https://imnedu.org

See also

https://johntsquires.com/2019/11/15/celebrating-transitions-into-a-strange-and-graceful-ease-part-one/

https://johntsquires.com/2019/11/14/ministry-and-mission-in-the-midst-of-change-and-transition-luke-2113/

https://johntsquires.com/2019/09/29/gracious-openness-and-active-discipleship-as-key-characteristics-of-church-membership/

https://johntsquires.com/2019/07/09/advocacy-and-climate-change-growth-and-formation-treaty-with-first-peoples-synod-2019/

https://johntsquires.com/2019/05/17/discovering-new-futures-letting-go-of-the-old/

http://discoversacredspace.blogspot.com/2011/03/lead-me-out-of-my-doubts-and-fears.html

Celebrating Transitions: into a strange and graceful ease … (part one)

Into a strange and graceful ease is a phrase that comes from a prayer by Ted Loder, from Guerillas of Grace (1984)

Look around you, when you gather this coming Sunday for worship. What looks familiar? The people beside you? The person (or persons) out the front, leading worship? The pictures or plaques on the wall? And what sounds familiar? The music from organ, or piano,,or guitar, or voice? The voices reading, the voices praying, the voices responding? What tastes familiar? Perhaps the plates of food and cups of drink available after worship?

And what looks different? New people, new images? What sounds different? New music, new voices?

Now, step outside into your local community. Recall what you see as you move around your community. What changes do you notice as you move around the shops, the streets, the parks? What things remain relentlessly the same?

Now, reflect on how much is still the same, and how much is quite different, in your church—and in your community.

How we, as church, respond to the changes that are taking place around us, and within us, is a critical issue. How we respond to the inevitable changes and transitions that are taking place, is a key factor in our being faithful, as church, in the present time.

This year, much of my focus on ministry has been on transitions. Elizabeth and I have moved interstate. We have changed our place of residence (we are in a house that Presbytery has recently purchased) and we are both in new Ministry positions—Elizabeth, at Tuggeranong, and myself, at Queanbeyan.

Indeed, the Presbytery where we are now serving is at a significant moment of transition, as leadership changes, ministers move on to new placements, congregations consider new futures, and we look to a full complement in Presbytery staff in 2020, as I move into a fulltime role with Presbytery, alongside of a new colleague, Andrew Smith.

Life is always comprised of transitions. And how we deal with those transitions, is critical. Do we resent transition and change? Or do we celebrate transitions when they come?

All ministry, these does, is taking place in contexts where changes are afoot (or need to be afoot!), where transitions are taking place, where the ground seems to be shifting under our feet as we walk the pathway ahead of us. Every ministry context these days reflects our post-Christendom context, with a growing multifaith mix in society. We live in a world which has an increasingly vocal secularised or anti-faith element, where the church is both smaller than in its heyday, and also occupying a very different place in (or on the edges of) society. We are all in a context of transition.

The theme of the November meeting of my Presbytery (Canberra Region) is Celebrating Transitions. As people of faith, we know that at the heart of our faith sits a dynamic of transition that was lived out to the fullest by Jesus of Nazareth. The life, death, burial, and resurrection of Jesus—the story which we remember every Easter, which undergirds every Sunday gathering—this is a story of transition. We are called, as people of faith, to celebrate transitions.

This year, Elizabeth and I have spent time with various cohorts of ministers who are undertaking training in the Foundations of Transitional Ministry, with a view to being accredited as an Intentional Interim Ministry (IIM). We took part as co-teachers in the course, along with Rob McFarlane, a colleague who has taught this course now for almost two decades. It was a rich experience of learning in community.

One of the prayers included in the IIM resources offered these words: eternal God, lead me now out of the familiar setting of my doubts and fears, beyond my pride and my need to be secure, into a strange and graceful ease with my true proportions and yours …

The prayer is by Ted Loder, from his book Guerillas of Grace (1984). It is a fine prayer for all ministry practitioners to pray, on a regular basis, throughout their ministry. The prayer invites us to find our true selves in the midst of change and traction. It calls us to sit, at ease with ourselves, in new ways of being, working, and living.

It is also a prayer that is most applicable for all in leadership within churches, whether they be ordained, commissioned, or appointed, to pray and meditate upon. Lead us out of the familiar and known. Lead us into a strange and graceful ease with ourselves. May it be so!

See also

https://johntsquires.com/2019/11/14/ministry-and-mission-in-the-midst-of-change-and-transition-luke-2113/

https://johntsquires.com/2019/09/29/gracious-openness-and-active-discipleship-as-key-characteristics-of-church-membership/

https://johntsquires.com/2019/07/09/advocacy-and-climate-change-growth-and-formation-treaty-with-first-peoples-synod-2019/

https://johntsquires.com/2019/05/17/discovering-new-futures-letting-go-of-the-old/

http://discoversacredspace.blogspot.com/2011/03/lead-me-out-of-my-doubts-and-fears.html

Please Leave ?? No — Please Stay !!

There has been a lot of media interest in the recent declaration by the Anglican Archbishop of Sydney, concerning the way that some dioceses, a number of ministers, and many, many people of faith are grappling with our changed understandings of gender and sexuality, and how that relates to Christian faith.

It is a complex matter, with many nuances, that deserve careful consideration, and compassionate reflection.

The words of the Sydney Diocese leader, however, cast the situation in a clear black-and-white manner, with the stinger of a sharp command to those with whom he (and many in his Diocese) disagree: “please leave”.

The full set of words from this part of his speech is instructive: “My own view is that if people wish to change the doctrine of our Church, they should start a new church or join a church more aligned to their views – but do not ruin the Anglican Church by abandoning the plain teaching of Scripture. Please leave us.”

So sayeth the Anglican Archbishop of Sydney, the Rev. Dr Glenn Davies.

(A full account of his speech to the Anglican Synod is reported on the Sydney Diocese webpage at https://sydneyanglicans.net/news/guarding-the-faith-in-a-changing-world and in Eternity News at https://www.eternitynews.com.au/australia/please-leave-us-sydneys-anglican-archbishop-tells-progressive-christians/)

But there are a number of problems with what Dr Davies said.

The Archbishop distanced himself from “people who] wish to change the doctrine of our Church”. The first problem is, that doctrine is always changing. It was changing in the early decades of the church. It changed significantly in the various Reformations of the 16th century, under the leadership of Jan Huss, Martin Luther, Jean Calvin, Huldrych Zwingli, John Knox, and then the response of the Council of Trent in the Roman Catholic Church.

It changed in 1540, when Henry VIII of England sanctioned the complete destruction of shrines to saints, and further in 1542, when Henry dissolved monasteries across the country—actions which changed doctrines and led to the formation of the very church in which Glenn Davies was ordained and then consecrated!

It changed when, during the Enlightenment, theologians and scholars applied principles of rational thinking to scriptural texts and faith concerns. It continues to change in the postmodern world, as new discoveries and insights lead Christian leaders to bring new questions to faith issues, and to formulate beliefs in ways that connect with and make sense within the changing world.

In my own denomination, the Uniting Church in Australia, we recognise this when we recall the paragraph in our Basis of Union that affirms “the continuing witness and service”, not only of evangelists, prophets, and martyrs, but also of scholars; and which notes that as we engage with “literary, historical and scientific enquiry … [of] recent centuries”, we are able to develop “an informed faith” of relevance to the current times.

Doctrine is dynamic; it is always in a state of flux. Theology is transient; it is always developing. Church teaching is constantly evolving; it is never static.

(On my take on interpreting the classic creeds of the church, see https://johntsquires.com/2018/11/02/interpreting-the-creeds-in-a-later-age/; on how the Uniting Church envisages the factors involved in this process, see https://johntsquires.com/2018/07/30/seeking-an-informed-faith/)

Second, the Archbishop referred to “the plain teaching of Scripture”. The second problem, then is that scripture does not actually have a plain teaching. There are words, written in the Bible, which need to be interpreted, if they are to be understood and applied to contemporary life. There is no plain and simple teaching in these words; they are words which always need interpretation.

This interpretation starts with the choice of text. We do not have an “original version”; we have copies of copies, some complete, many fragmented. There are always options to consider–and we all rely on experts in this matter. Then comes the matter of language. Biblical texts were written in languages other than English. We English-speakers are reliant on the careful work of translators and scholars, seeking to render the phrases of Hebrew, Aramaic, and Greek, into contemporary English. There are already multiple interpretive decisions that have been made for us, in our English Bibles.

Then, interpretation needs to take into account the differences in culture that exist, between the patriarchal, honour-shame cultures of antiquity, and the current state of play within (in our case) contemporary Australian society. We can’t just assume that something from an ancient culture “makes sense” in our contemporary culture, let alone that it can be “directly applied” into our context. There are interpretive decisions to be made.

(I have written about this dimension at https://johntsquires.com/2018/12/07/to-articulate-faith-contextually/)

The process of interpretation also needs to bear in mind how the usage of particular words and ideas has changed over time. Awful, for instance, once had a very positive sense, “full full of awe or admiration”, whilst nice had an earlier sense of “silly, foolish”. Guy (from the historical British figure Guy Fawkes) had an earlier sense of a frightening figure, not the generalised reference to men that it has today, whilst meat in earlier centuries was a catch-all term referring to food in general. (And, most pertinent to the particular issue at hand, “gay” once had a very different point of reference in English!)

These kinds of shifts in usage are also found in terms that appear in the Bible, especially in translations from some centuries ago. We need to factor that in to our interpretation.

And then, reading and interpretation of the Bible involves application, discerning how and in what ways a biblical passage is relevant for us today. That means knowing what our situation is as well as what we hear in the biblical text, and connecting the two. It is not simple or straightforward.

In an earlier interview about his view of matters of sexuality (and other issues), Dr Davies referred disparagingly to “a virus in the national church, caused by not teaching properly the word of God” (see https://www.thepastorsheart.net/podcast/2019/9/17/archbishop-davies-on-public-christian-leadership).

That’s an unfair and unhelpfully polemical characterisation of what is a complex and nuanced matter—reading biblical passages about sexuality in contemporary society. The biblical texts about sexual relationships involving people of the same gender are not simple and self-evident prohibitions on such behaviour, and should not be read as such.

Elizabeth and I have contributed a discussion of this matter which, I believe, offers more constructive lines of understanding; see https://johntsquires.com/2018/07/30/marrying-same-gender-people-a-biblical-rationale/ as well as https://johntsquires.com/2019/06/26/human-sexuality-and-the-bible/ and https://www.unitingnetworkaustralia.org.au/wp-content/uploads/2019/06/02-Human-Sexuality-in-Biblical-Perspectives.pdf.

(More generally, see https://johntsquires.com/2018/07/30/the-word-of-god-scripture-and-jesus-christ/)

Third, the Archbishop—quite strikingly—has urged certain people to leave the Anglican Church. I believe that advocating that people leave one church to start another church is not a helpful activity. Anglicans, like other mainstream denominations, have a commitment to unity in the church. So, the third problem is a lack of commitment to the unity of the church.

That’s quite an amazing position for a leader in a denomination which affirms that it is, indeed, an integral part of the One, Holy, Catholic and Apostolic Church—and which is universally recognised by other denominations as an integral part of that Church.

Each Sunday, in Anglican churches around Australia (and beyond), faithful people affirm, “I believe in one, holy, catholic and apostolic Church.” That’s a line in the Nicene Creed. And those Anglicans are joined by many Roman Catholics, members of the many Orthodox churches, and quite a number of folk in the various Protestant churches, to say these words together on regular (even weekly) occasions. Across the denominations, there is a commitment to unity.

Not in the Sydney Anglican Diocese, however. The Archbishop’s invitation to those who see things differently from him to leave the church and form their own branch is fracturing the unity of the church even more by this narrow, sectarian dogmatism.

Even his own colleagues, it seems, have recognised that Dr Davies has crossed a line with his rhetoric in recent days (see https://www.theage.com.au/national/even-conservative-rectors-shuddered-why-sydney-archbishop-s-words-hurt-20191018-p531ye.html). Such rhetoric serves only to exacerbate differences and intensify hurt. Is that really being faithful to the office into which he has been called?

The worldwide leader of the Anglican Communion, the Archbishop of Canterbury, the Most Revd Justin Welby, has affirmed that “reconciliation is the hallmark of Anglicanism, the heart of the gospel and a life to which we are all called” (see https://www.anglicancommunion.org/mission/reconciliation.aspx).

Archbishop Welby is promoting through the Anglican Communion a resource entitled Living Reconciliation, which “offers a vision of Church marked by honesty, truthfulness and love … [and] applies the teaching of the Gospel at precisely the point where we need it most today” (see http://living-reconciliation.org/thebook/).

Is the Archbishop of Sydney aware of just how contrary his words are, to the principles of reconciliation and the commitment to an honest, loving church that is being championed by the Archbishop of Canterbury?

Finally, the Archbishop of Sydney is quoted as imploring those with whom he disagrees: do not ruin the Anglican Church. The fourth problem I see is that exploring and developing ideas is not a process of ruination.

Rather, the exploration of ideas and the development of thought is a constructive process that offers a gift to the church at large: the gift of an ever-evolving, ever-refining articulation of beliefs in ways that resonate with life in the contemporary age. Questions, provocations, redefinitions, and developments in thinking and believing are wonderful gifts!

I wouldn’t characterise the process as one of causing ruin. Rather, I would celebrate it and affirm the importance of this process. The problem, it seems to me, is that if you really believe that you have The Truth, then you are impelled to convince others of that Truth. But if you believe you are called to Love others, then you will listen and learn.

Sadly, the Archbishop has demonstrated this stark difference: when we prioritise Truth, we inform, lecture, admonish, even berate; whereas when we prioritise Love, we enter into relationships, affirm, explore, nourish, question, rethink, and develop in community with each other. Quite a different ethos. Quite a different result.

Please Leave? No—Please Stay! To the people addressed by Dr Davies, I say: Please stay in the Christian church and help us to be faithful to the Gospel. Please stay in the Christian church and help us to change in ways that are positive and life-giving. Please stay and gift your distinctive contribution to the life of the church in your locality and beyond.

And to the Archbishop, if he really is committed to the process of leaving, I say: you please leave. Please leave behind homophobic fear and discriminatory rhetoric. Please leave behind your insistence on conformity to your particular dogmatic assertions. Please leave behind your criticisms of those who happen to be born different from you. That’s what I would like you to leave.

Rightly explaining the word of truth (2 Tim 2:15)

Do your best to present yourself to God as one approved by him, a worker who has no need to be ashamed, rightly explaining the word of truth. So writes Paul to his “beloved child”, Timothy, in the second letter that we have addressed to this co-worker.

(On the reasons why this letter may well not have been written by the apostle Paul himself, but by one of his followers after Paul’s lifetime, see https://johntsquires.com/2019/10/01/in-the-name-of-the-apostle/)

The letter presents a scenario that sees Paul in prison (1:8; 2:9), in contact with a group otherwise unknown from his letters—Eubulus, Pudens, Linus and Claudia (4:21). As Paul was previously in Corinth and Miletus (4:20) and is in Rome as he writes (1:17), the letter itself suggests a time near the end of his life. He writes, we are led to believe, as a mature believer, imparting wisdom to a younger co-worker.

This assumption is supported by some of the imagery used, with Paul describing his life as “poured out as a libation” (4:6) and stating that he has “fought the good fight” (4:7). We know virtually nothing of this period from Acts; the last description of Paul that we have in Acts (28:30–31) is generalized and non-specific, so we can’t cross-check with anything there.

This letter, like 1 Timothy and Titus, gives indication of disagreement and conflict within the early Christian communities, with varied understandings of faith being present in the place where the recipient of the letter is based.

 The opponents envisaged in this letter are described largely with reference to their verbal activity: they utter “profane chatter” (2:16), their “talk spreads like gangrene” (2:17), they engage in “wrangling over words” (2:14) and “stupid and senseless controversies” (2:23); they “captivate silly women” (3:6) and their “myths” are listened to by people with “itching ears” (4:3–4). The author certainly possesses a vivid vocabulary!

The author contends that these opponents are “people of corrupt mind and counterfeit faith” who oppose the truth (3:8), “wicked people and imposters” who deceive others (3:13); they have been “ensnared by the devil” (2:26). The long list of vices (3:2–5) might also be inferred as applying to these people. The rhetoric is aggressively antagonistic.

 The one specific identifying mark of these people who have “swerved from the truth” is their assertion that “the resurrection has already taken place” (2:18). Against this, the author refers to the future appearance of Jesus (4:1, using the Greek word epiphaneia, most unusually for Paul). There is also a quotation of scripture to refute the heresy (2:19, citing Num 16:5 and Isa 26:13).

Paul offers clear guidance to Timothy as to how he is to deal with such opponents. He provides Timothy with short, concise summaries of the faith that they share (2:11-13; see also 1 Tim 2:5-6 and 3:16) and advises, Remind them of this, and warn them before God that they are to avoid wrangling over words, which does no good but only ruins those who are listening. So Paul instructs Timothy, whom he charges to be an apologist (one who contends verbally, and vigorously, for the faith).

The apologetic that Timothy is to exhibit is succinctly expressed in the excerpt from the letter set in the lectionary as this Sunday’s epistle reading; Timothy is to rightly explain the word of truth (2:15).

This letter shares an apologetic quality with the first letter to Timothy, in its concern for “godliness” (2 Tim 3:5), “the truth” (2 Tim 2:18, 25; 3:7, 8; 4:4) and “the faith” (2 Tim 1:13; 2:18; 4:7). It provides various indications of the content of this faith: an epitome in three short clauses (2:8), a more discursive exposition of “the gospel” in poetic form (1:8–10) and a five-line hymn (2:11–13), introduced as yet another “sure saying” (2:11).

Paul, the nominal author of this letter, is set forth as a model for Timothy; he is described as having been “appointed a herald and an apostle and a teacher” (1:11) who provides “the standard of sound teaching” (1:13).

This “sound teaching” is entrusted to Timothy (1:12), who is exhorted to “guard the good treasure entrusted to you” (1:14). That’s the “word of truth”, direct from Paul. This word, in turn, is to be entrusted to “faithful people” (2:2) who in turn become teachers. So the letter clearly explains the way in which “the faith” is to be passed on from teacher to associate to local leaders. Paul’s authentic letters do not emphasise this line of authority in the same fashion.

 In his calling as a teacher, Paul has encountered suffering (1:12; 3:11), but he has placed his trust in Christ (1:12) and Christ has strengthened him (4:17). According to this pattern, Timothy ought then expect to suffer (2:3; 3:12) and should stand “strong in the grace that is in Christ Jesus” (2:1).

The imagery used to explain the leadership role entrusted to him refers to the soldier (2:3–4), the athlete (2:5) and the farmer (2:6); these images are consistent with the rhetoric of self-defence which Paul employs (1 Cor 3:8–9; 9:7, 10, 24–25). By contrast, the reference to household utensils (2:20–21) runs counter to the way Paul used similar imagery (“we have this treasure in clay jars”, 2 Cor 4:7).

 The author of this letter expresses a firm confidence that he has gained “the crown of righteousness” (4:8) in his eternal destiny. For Paul to write this would be unusual, as he elsewhere uses this imagery to describe other people (not his own destiny) as his crown (the Philippians, Phil 4:1; the Thessalonians, 1 Thess 2:19–20).

As the letter draws to a close, the author asserts that “the Lord will rescue me…and save me” (4:18). This heavenly rescue, assured for Paul, is promised also to those who faithfully exercise their ministry; Timothy, and other leaders, will find themselves in the company of Paul, in the heavenly kingdom (4:8). It is noteworthy that Paul regularly expresses hope in his future fate, without claiming clear certainty about it (Rom 5:1–2; 8:24–25; 1 Cor 9:10; 2 Cor 1:9–10; Gal 5:5).

It is doubtful, to me, that this element of the letter reflects Paul’s regular way of thinking. My reading of Paul’s letters is that he has much more of a concern for the present realities of life, and how the Gospel is at work in the present, than with the promise of a future off in the distance. He does not dismiss the future; but his energy and passion is oriented towards living by faith in the present.

The letter provokes us to ponder what it is that we regard as essential to the word of truth, how we go about rightly explaining that word of truth, so that others will be grasped by the good news and feel welcomed and affirmed within the community of faith.

 

See also https://johntsquires.com/2019/10/01/in-the-name-of-the-apostle/

https://johntsquires.com/2019/06/17/harness-the-passion-but-restrain-the-rhetoric-musing-on-the-role-model-which-paul-offers-in-galatians/

https://johntsquires.com/2018/11/17/let-your-gentleness-be-known-to-everyone/

Gracious openness and active discipleship as key characteristics of church membership

Today, in the Congregation where I am serving in ministry, as a group we refreshed our membership and reaffirmed our commitment to active discipleship within the Congregation and the community where it is based.

The classic way that we deal with membership in the church has been in terms of status. This is how membership is defined, both in the Constitution of the Uniting Church as well as in the Regulations which govern the ways that we operate. The status of a person can be identified in that we are baptised members, or confirmed members, for instance.

So, the questions asked to determine membership are along the lines of: Is the person baptised? Has the person, if they were baptised as an infant, confirmed their baptism by a public declaration of faith? Or has the person been received into this Congregation from another denomination?

That is how we have usually compiled membership roles. Identify the date of your baptism, or the time when you confirmed your faith, or show a letter of transfer from another denomination. All of that is in terms of status. It is about setting good boundaries, defining clear limits. It is a closing off of the membership list at a clearly demarcated point.

Another way to approach membership is in terms of function. In this approach, the questions become: How does the person express the commitment of membership? What tasks and responsibilities might reasonably be expected from the person? How is a person’s faith commitment evident in their daily lives? These are matters of how the person functions as a member. This is about being active within the group, and about seeing the boundaries of the group as fluid, transparent, open.

There is a section of the UCA Regulations which provide a guide for membership that is more dynamic than the status categorisations, that sets out what is expected of members in a UCA Congregation in active, dynamic terms. The section is a description of Confirmation, in terms of the key markers that will be expressed by a member.

CONDITIONS AND MODE OF CONFIRMATION

1.3.3 Confirmation shall be according to an order which meets the requirements of the Assembly and which makes provision for the candidate to declare: acknowledgement of Jesus Christ as Saviour and Lord, determination to follow him in daily life, intention to participate actively in the fellowship of the Church and to support its work, and resolution to seek the extension of the reign of God in human society.

There are four key features in this paragraph:

* acknowledgement of Jesus Christ as Saviour and Lord

* determination to follow him in daily life

* intention to participate actively in the fellowship of the Church and to support its work

and

* resolution to seek the extension of the reign of God in human society.

This offers an understanding of membership in terms of a gracious openness, which is not bound by legalistic requirements, but which celebrates the active participation of people in the life of the church. This more accurately reflects the nature of the church as a inviting community of grace and inclusion, rather than as a closed book matter.

When we raise the issue of membership within the church community, I propose that we do it NOT in terms of “are you baptised and confirmed?”, NOT in terms of “do you attend Sunday morning worship?”, NOT in terms of “are you on the rosters?”, or “do you contribute financially?”, BUT rather in the terms set out in Regulation 1.3.3, to foster this sense of gracious openness.

Thus, we would be looking for people to make commitments in various ways: first, a faith commitment, traditionally expressed in terms of commitment to Jesus as “Saviour and Lord”; and second, to the local community of faith in Queanbeyan, in four specific ways.

One element is that people would express their commitment through active discipleship in their daily life. That is, discipleship is not measured primarily by what people do on Sunday, but by their deeds and words on each and every day of the week. It seems to me that, after expressing faith in Jesus, this aspect is the primary measure of membership.

Good members are active disciples. How that is expressed is worked out differently by each person, in accord with the gifts that the Spirit has given them, for their specific ministries.

Alongside this, there is a commitment to active participation in the fellowship of the Church, which can encompass the various ways that people gather together under the umbrella of the UCA: in Sunday morning worship, in weekly coffee groups, in fortnightly discipleship groups, in the regular bible study groups of the congregation, in the prayer group, in Messy Church gatherings, in friendship group gatherings, and in other ways that people gather together.

Good members participate regularly in fellowship. Participation in any one, or more, of these gatherings contributes to the overall sense of fellowship that we share as a community of faith. No one gathering is of more weight or more significance than any other.

Membership also involves active support for the work of the church. This can be in physical ways, through providing morning tea or mowing the grass or counting the offerings or reading scripture in worship or leading worship in the aged care facility or praying regularly for the people of the church and the mission of the church … and in many more ways.

It can also be in financial ways, through contributing a regular offering to support the work of the church (and such offerings may be given electronically or directly during worship). Good members are supportive of the ministry and mission of the church.

It is also clear that membership involves a commitment to work for the reign of God in human society. This can take many and varied forms: assisting in preparation of meals for the needy, participation in rallies relating to climate justice or justice for refugees, serving with Meals on Wheels or visiting people in a hospital or an aged care facility, taking people shopping when their mobility is limited or providing meals for people whose domestic situation is difficult, and in so many more ways.

Good members are working for the health and flourishing of others in society.

In association with supporting the mission and ministry of the church, and seeking the reign of God in our society, we might reasonably expect that good members are also willing to bear witness to their faith commitment, to offer words alongside of deeds, to speak about their faith as they participate in fellowship and serve others in need, to testify to their faith as they stand for justice and work to encourage one another.

And although it is not specified in the formal documentation of the church, it would make sense for us to be wanting to talk about what we value, to testify to the one who loves us, to share faith in appropriate ways with others. That might provide a fifth mark of the church: good members are committed to discipling others.

Of course, this looks like a long and daunting list. And it is! Probably there is no one of us who could affirm that we do all of these things each and every week of our lives. Yet, the list is aspirational (we aspire to be like this) and visionary (this is what we imagine we could be like). It is a good list for us to commit to.

I hope that all congregations are able to demonstrate this gracious openness as they encourage members to be active disciples.

Climate Change: a central concern in contemporary ministry

This year, I am sharing in ministry with a colleague who has a brief for fostering discipleship amongst young people, with adults open to fresh expressions of being church, and for strengthening community connections in our local area. She is my guest blogger for this post.

Thanks to Pastor Amy Junor for thoughtful words about the impact of climate change and centrality of this issue in ministry today.

The morning of Climate Change Pastoral Care training, we stood in a circle, acknowledging the traditional owners of the country on which me met. Smoke swirled up from the ceremony we had just shared. I stood with my hands being squeezed by two strangers, and I squeezed back my acknowledgement of their presence. We were outside, under beautiful trees – preparing, to ask together how we care for ourselves and others in a world where climate change is an encroaching issue.

Later in the morning, I was text-messaging members of my faith community about the statistics we were reminded on in the morning session. I told them I was feeling emotional, grieving again at the grim picture before us. I entered a session afterwards where we were given 10 things that ministry agents can do to help care for people experiencing climate distress. Number 8 was to ‘live in a well-functioning and connected community’ where the burden can be shared. I told my people that I am grateful that we can speak about these things together.

In the afternoon, we listed to voices from our nearest neighbours in the pacific islands and what climate change means for them. We heard from indigenous voices. We spoke together about how we hold the information about our situation and respond helpfully and practically. I drove home that evening in the middle of an enormous rainstorm – the wild world we are called to care for refusing to be ignored. The first line of Psalm 19 played on repeat in my mind.

Fast forward a month, I am in a Generation Next conference in Canberra where attendees consider the health and wellbeing of young people. I ponder the anxiety about climate change that is clearly being announced to us via the actions of our young people (e.g. climate strikes). I wonder how we nurture the generations we are yet to see in a way that equips them to deal with the stress and pressures they will experience in a changing climate.

Two weeks later I am completing a sacraments course in Canberra Region Presbytery. I think about how the natural world plays such a central role in how we worship God. I wonder what it would sound like for our churches to share sacraments specifically acknowledging and committing to our shared stewardship of the planet.

Fast forward to Synod 2019 at Knox Grammar School in Sydney. As the Synod considers a proposal for action on climate change, one of the speakers asks all the people at Synod who are under 40 to stand. He gestures around the room and says ‘all these people are…’ – well, I won’t repeat here what he said exactly because it is an expletive. I wished strongly that this was news, but those exact words are frequently used in self-reference by my peer group (20-40-year olds) when they speak about their future considering climate change. I message my faith community and tell them about the proposal. We celebrate that a body of the wider church recognises the issues and corporately chooses to act.

I text messaged my youth group, asking what they know and think about the issue. Two girls respond; ‘VERY concerned about our climate + the environment in general’ (yes, one of them capitalized the ‘very’).

I have a friend who has been part of our congregation and is one of the most environmentally responsible people I know. She lives in a way that means her footprint on the planet is minimal, with very little waste and very much recycling. She said to me at one point as we spoke about climate action; ‘we don’t need one person to do this perfectly, we need everybody to be doing this imperfectly”. This has stayed with me as I have processed these stories.

In fact, another of the best ways we can care for people (and young people especially) is to be actively modelling proactive (if imperfect) care for the creation around us.

Maybe for you the first step is changing an aspect of your lifestyle to be more sustainable. Maybe for you it is working with your congregation to minimize the waste generated by your Sunday morning service. (There are resources relating to local congregations at http://ecofaith.org/ and https://sa.uca.org.au/justice-advocacy/environmental-advocacy/ea-resources)

Perhaps you want to start by contacting Common Grace to learn more about what you can do. (https://www.commongrace.org.au/climate_change)

You may even write a letter to your local MP informing them of changes that could be made in your neighbourhood to combat climate change.

These stories and others like it are far from over. I hope that we as followers of Jesus can step forward gently, squeezing hands as we acknowledge and grieve the reality and commit to hopeful action together.

Amy Junor, July 2019

See also https://johntsquires.com/2019/07/09/advocacy-and-climate-change-growth-and-formation-treaty-with-first-peoples-synod-2019/

https://johntsquires.com/2019/06/18/the-dna-of-the-uca-part-ii/

https://johntsquires.com/2019/05/05/to-care-for-honour-and-respect-the-creation-we-need-to-stopadani/

https://johntsquires.wordpress.com/2019/03/09/laudato-si-mi-signore-1/

https://johntsquires.wordpress.com/2019/03/09/laudato-si-mi-signore-2/

https://johntsquires.wordpress.com/2019/03/09/laudato-si-mi-signore-3/

https://johntsquires.com/2019/03/09/laudato-si-mi-signore-4/