Wednesday, November 25, 2015

Homosexuality, Gentile Inclusion, and Appealing to Scripture

Last weekend I participated in the Ethos event, A Civil Conversation on Homosexuality. I was one of eight panellists. We presented in groups of two or three around, respectively, biblical/theological issues, the local church, pastoral and counselling challenges, and legal matters. A wide diversity of convictions, expertise and experiences was included. The ensuing conversation was rich and challenging.

Each of us on the panel had 5 minutes to make an initial contribution to the discussion. Mine is included below. Clearly, there is significant risk is posting this brief overview. With such a skeletal outline of the argument, its weaker points are easily exposed and the methodological strategies it employs are identified but left unexplained.

A full version (10,000+ words) of my argument will be published as the Summer Zadok Paper next month. An even slightly longer version of the argument, specifically oriented to debates within the Uniting Church in Australia, will be included in my book Disturbing Much, Disturbing Many: Theology Provoked by the Basis of Union to be published in the New Year.
In supporting a revision of the church’s historical rejection of homosexual practice, my argument does not consist of a generic appeal to ‘inclusion’, nor to an application of the political discourses of ‘rights’ or ‘liberation’, nor even to a theological endorsement of ‘homosexual experience’, however that might be defined.
My argument weaves together reflections on what it means to appeal to scripture in the face of novel experiences of the Spirit. The novel experience I’m seeking to bring into conversation with Scripture is not an abstract ‘homosexual experience’, but the church’s experience of having gay disciples within it.
In other words, the experience which presses itself upon the church is the experience of Christian men and women who, through mutual attraction, friendship and affection have formed a relationship with a partner of the same gender. These relationships display and practise fidelity and mutual nurture, and allow each partner to develop as disciples of Jesus Christ by loving God and neighbour, befriending strangers, praying for enemies, and otherwise contributing to and building up the life and witness of the church.
It is with this experience in mind that I believe the experience of the inclusion of the Gentiles becomes a significant biblical paradigm for our contemporary theological reflections.
But I am not appealing to the inclusion of the Gentiles in the way that it is often appealed to in this issue. The argument is often presented like this: the inclusion of the Gentiles is a paradigm of the church accepting, on the basis of their evidence of the Spirit’s work, those who have previously been deemed outsiders.
Instead, my appeal to the inclusion of the Gentiles goes like this:
The appeal to the Bible which was prompted by the outpouring of the Spirit on the Gentiles is itself a paradigm for our appeal to Scripture in our reflections on the place of homosexuals in the church. 
Inclusion of the Spirit-filled Gentiles was ultimately justified by novel ways of reading scripture.
Crucial here is the reference by James to the prophets, principally Amos 9, in the deliberations at Jerusalem recorded in Acts 15.  Time does not permit a full engagement with this text, other than to say that James – or Luke – manifestly tinkers with this text. It is not a direct quote form the Septuagint, a fragment is added from Isaiah, and another from Zechariah. Even in the use of Amos, the image of redemption is altered.
In other words, James – or Luke – has not discovered or revealed ‘the meaning’ of Amos or the other prophets; he has produced what one commentator has described as “a pastiche of fragments” (1).
What we see here is the kind of freedom, imagination and creativity which the writers of the New Testament characteristically exercised in their use of and appeal to their Scriptures.  Scripture was used, under the intense pressure of spiritual novelty, to reimagine the purposes of God.
How might we appeal to Scripture to reimagine the purposes of God under the pressure – or, as I would prefer to say,  the gift – of the spiritual novelty of gay disciples?
I suggest that there are voices in Scripture which help us reimagine the nexus of creation, nature and order in ways which are alternatives to the very tight nexus of creation, nature and order evident in Romans 1 and which has been so pivotal for sustaining the classical Christian rejection of homosexual practice. There, Paul argues God’s creative act produces a natural order to which corresponds a moral order, a moral order which is violated by homosexual acts.
Job 39  and Ecclesiastes 7 tell a different story – not about homosexual acts, to which they do not refer – but about the prior relationship between creation, nature and order.
In his response from within the whirlwind to Job’s protests, God points Job to those dimensions of the good creation which lie beyond the human perception of order. Strikingly, this includes the flightless ostrich.
These creatures appear ‘disordered’. The ostrich has wings but cannot fly; in careless abandonment it fails to protect its eggs; it treats its children with cruelty, as if they were not even its own. Yet God declares these creatures with these features to be his work. Job is not invited to see some otherwise hidden order, nor to understand this apparent 'disordering' as the result of a universal fall. Rather Job is summoned simply to acknowledge that these creatures with these features belong to God’s wise creative work and thus play their role in the integrity of creation. In the words of one commentator: “God confronts Job with things that his…categories cannot possibly comprehend.” (2) 
Similarly, Qohelet, the author of Ecclesiastes, repeatedly queries whether there is any justice or order in the world, and is unable to find it (e.g., 1:16-17; 2:17; 8:14). So, Qohelet declares: “Consider the work of God; who can make straight what he has made crooked” (Eccl 7:13). In commentary on this verse it has been said, the “universe has wrinkles”, some of which are simply part of the “act of creation itself”. (3)  As with the book of Job, the point at issue is the difference between the integrity of God’s wise creation and the limited human perception of order.
I suggest that by linking these texts to other biblical texts on, specifically, ‘desire’ and ‘the body’, we can envisage a biblically and theologically coherent “pastiche of fragments” which invite us to reimagine the place of homosexuality within the integrity of God’s wise creation.

(1) Robert W. Wall, The Acts of the Apostles: Introduction, Commentary, and Reflections in The New Interpreter’s Bible: A Commentary in Twelve Volumes, ed. Leander E. Keck et al., (Nashville: Abingdon, 2002), 10:218.
(2) Carol A. Newson, Job: Introduction, Commentary and Reflections in The New Interpreter’s Bible, ed. Leander Keck et al., (Nashville: Abingdon, 1996), 4:625.
(3) James L Crenshaw, Ecclesiastes (Louisville: WJKP, 1987), 139.

Monday, November 23, 2015

Jesus: A Case of Mistaken Identity - A Sermon

This sermon is one that I've preached several times this year in different contexts. It picks up some of the ideas of the 'strangeness' of Jesus Christ - one of the themes of this blog. In this case, the theme is developed through an engagement with Mark 8: 27-38. It's been fine-tuned by responses from the congregations of Wesley Uniting Church (inner-city Melbourne), Clarence Uniting Church (suburban Hobart) and East Doncaster Uniting Church (suburban Melbourne).

From Mark 8, I take the themes of curiosity, confession and confusion and build the sermon around that.

The text of the sermon is available here.

Tuesday, November 17, 2015

Church, State and Culture

A further episode in the conversation between Ben Myers and me following Tony Abbot's Thatcher Lecture: "The Welfare of the City: Re-thinking Church and State". Prompted to think a bit more about a theological understanding of the state and its relationship to culture, I conclude the article with these suggestions:

I suggest that rather than repeat received theologies of the state, or even develop new ones, for this new context, Christian theological energy could be invested in theologies of citizenship in the midst of cultural diversity. For much of the Western theological tradition, cultural diversity has been a problem to be solved. Might it be that it is itself a good of creation, and one that invites a level of theological engagement which would match that which has previously been devoted to theologies of the state? Power and authority will weave their way through such diversity in ways that both help and hinder human flourishing. 
For that reason, and many others, Christians are called to learn to live, think and imagine in ways that will allow them, in the words of Jeremiah, to "seek the welfare of the city" - this strange and unfamiliar "city" in which God has presently placed the Western church.

The earlier pieces can be found as follows:

Wednesday, November 11, 2015

A Civil Conversation on Homosexuality

On Saturday Nov 21st, I'll be part of a panel discussing homosexuality. The event is being organised by Ethos, the Evangelical Alliance's Centre for Christianity and Society. A panel, representing a wide range of denominational and theological commitments, has been convened. The panel is also notable for the inclusion of various domains of expertise. My particular contribution will be to discuss the biblical and theological issues with Gordon Preece and Mark Lindsay.

Other panellists include: Kevin Giles, Denise Cooper-Clarke, Carolyn Francis, Matt Glover, Rich Phan and Matt Glover.

All details can be located here, but in summary:

Date: Nov 21st
Time: 1-6pm
Location: St. Thomas' Anglican Church, Burwood

Tuesday, November 10, 2015

Tony Abbott's Thatcher Lecture

I've written a response to a response to Tony Abbott's Thatcher lecture. It's been published on the ABC Religion and Ethics website. Using Ben Myer's earlier response as a point of departure, I argue that Abbott is running with an inadequate understanding of the relationship between Christianity and Culture and that his calls to limit hospitality, on the grounds that it risks change to Europe, is misguided.  You can read the article here: Love Your Enemy: What Tony Abbott Gets Wrong about Christianity - A Response to Myers

And now Ben has responded to my response: "On Not Confusing Church and State: Response to Geoff Thompson"  

Sunday, July 5, 2015

Books Worth Reading (3): David Ford's The Future of Christian Theology

David F. Ford, The Future of Christian Theology (Chichester: Wiley-Blackwell, 2011)

This book is part of the Blackwell Manifesto series. In fact, if you go to this video (and below), you can watch Ford explain how, in the process of writing it, he was in dialogue with the authors of the parallel manifestos for Jewish and Islamic theology. Such dialogue is typical of David Ford's writings and  this Manifesto reflects these and other conversations. There are theological engagements with the state of the 'secular'; he studies how Christian theology can be 'blessed' by other faiths; he explores the multiple communities in which theology is performed; he writes of the need for theological apprenticeship; he addresses institutional and funding issues on which the future of theology will depend. Although written from the heart of British academic theology (Ford is Regius Professor of Divinity at Cambridge), the book reflects Ford's interest in global theology and the diverse communities from which theology emerges and which it serves. For all these reasons the book is worth reading. Nevertheless, I will specify two particular aspects of his argument which make this book an especially worthwhile read.

The first relates to the openness of Christian theology and the grounds of that openness. I am frequently drawn into conversations about the systematic nature of systematic theology and the criticism that precisely by being systematic the discipline over-organises the material of Christian theology. Just recently I was in a meeting where systematic theology was summarily dismissed as 'too rigid'. This is not an unfair criticism of some strands of systematic theology, but not, however, of its best exponents. (See my earlier post discussing Sarah Coakley's reponse to such criticisms). Ford is not preoccupied with this criticism, nor is the book an apology for systematic theology. Nevertheless he has some useful ways of exploring the openness of the Christian theological task. With echoes of von Balthasar, and before him, Hegel,  Ford uses a typology of 'epic', 'lyric' and 'drama' to distinguish different theological styles. The "epic mindset", he writes, "likes clarity completeness, and objectivity, systems, overviews and comprehensive structures" (p.25). Lyric theology concerns itself with "inwardness, self-expression and the present moment" and embraces "messiness and loose ends" (p.25). As such, lyric theology can be a corrective to epic theology. Yet, the danger with the lyric style is that it can "give up on a coherent plot, an overarching meaning" (p.26). Drama, on the other hand, "is able to embrace the objective and the subjective, to maintain a sense of plot and purpose without supressing individuality [or] diversity" (p.26). It can "have epic detachment and lyric intensity, and enable a sense of coherence without assuming one overview" (p.26).

Ford prefers the dramatic because he believes that it is characteristic of the biblical testimony itself, and for that reason has a particular claim on the work of theological reflection. The Bible, he writes,
testifies to a real drama of love and freedom, and the most serious matters are at stake in the interactions of God, humanity, and creation. ... Human freedom is fulfilled in involvement with God and God's purposes, and this means constant discernment of vocation and responsibility within an unfolding drama whose central act is the life, death and resurrection of Jesus Christ (p.27). 
David Ford
Of course, the appeal to the dramatic is not uncommon in contemporary theology. What makes Ford's approach especially interesting is the way he deepens the biblical foundation for it. Theology will maintain this dramatic posture if it attends to the different 'theological moods' present in the bible and reflects them in its constructive work. Too much theology, he says, is in the imperative and indicative moods. Christian theology must also develop its discourses in the subjunctive and interrogative moods. He refers to the conventional "deadening lack of recognition of the complex interplay of moods across a range of biblical books" (p.71) and argues that a greater recognition of those moods and their 'ecology' will generate theological styles reflective of the biblical witness itself.

The second aspect of his argument which makes this book worth reading is his discussion of the 'elements' of wise and creative theology. Ford suggests that such theology is characterised by these four elements: retrieving the past; engaging with God, community and world; thinking; and communication. These are spelled out in the book, but their suggestiveness should be immediately apparent. Perhaps the most striking feature of this discussion is Ford's emphasis on 'communication'. Here too he finds precedent and mandate in the Bible itself. He suggests that, historically, theological fruitfulness is linked to theological creativity. "For theology to do what the Bible did, as well as to interpret what the Bible said, means that it should pursue creativity in expression and performance in many modes" (p. 203).

To my mind, this approach to 'wise and creative' theology is a more artful and interesting approach to theological judgement than the much invoked, but somewhat flatfooted, quadrilateral (Wesleyan or otherwise) of scripture, tradition, reason and experience. I have used this quadrilateral as a very basic resource for introducing new theological students to the sources of theology. As an introductory resource it is useful. Nevertheless, I have become increasingly uncomfortable with way it often gets taken up. It is treated as an unstructured quartet which any of the other three can displace the Bible from its primary place rather than operate as hermeneutical aids in the reading of the Bible. Secondly, it too easily creates an impression that once you arrange these sources in a particular way you have a theological method which guarantees a 'correct' answer. It thereby tempts the theologian to the wrong sort of confidence. In contrast, Ford's 'wise and creative' theology keeps theologians on their toes, bringing them into a more dynamic, unpredictable, and humble approach to their task.

I think this book would be especially helpful to those in the middle of a theological degree and to those theological graduates who want to acquaint themselves with some important current trends in the task of theology. For both groups it would be well worth reading.


Thursday, July 2, 2015

ANZATS 2015: A Life Worth Living

The theme, A Life Worth Living, stimulated lots of diverse reflections at this week's annual ANZATS conference. In his keynote addresses Scott Stephens addressed the complex history of the ideological intersections of political theory, communication, media, and the body. Electives provided opportunities to explore the theme from the perspectives of biblical studies, philosophy, ethics, doctrine. Below are some of the tweets which emerged during the week.  It's a pretty random collection, but it gives an insight into the various lines of discussion and debate. Most are reporting what was said either in the keynotes or the electives.

  • Scott Stephens  beginning with refs to Lord of the Rings. 'A Life Worth Living'. Tolkein as catechetist (@mlindsay_mark)
  • Devaluing of religions symbols does not build better societies, but removes quest for meaning (@edutheol)
  • 'The greatest critic of Twitter was Soren Kierkegaard' - Scott Stephens. Can't wait to unpack that one! (@mlindsay_mark)
  • Media is as susceptible to vainglory as it is resistant to criticism (@gtsystheol)
  • Moral difference between being silent, and reflecting and deliberating. Because when one speaks they become responsible.(@garagetakai)
  • Australians generally have shown a lack of interest in theology (and theological education) in their own country” Geoff Treloar (@edutheol)
  • 'What has the Trinity ever done for us?' Margaret Campbell, on Tanner, with apologies to Monty Python (@mlindsay_mark)
  • Our value systems are not static but dynamic and is intended for community - Peter Laughlin (@ChristyCapper)
  • It's the abnormal and grotesque that make other countries newsworthy. Scott Stephens  (@Centressrs)
  • The gym as sweaty Pelagianism - Theologian Sarah Coakley via Scott Stephens (@Centressrs)
  • The Levinasian face doesn't mean anything. You can't love the other unless you can smell them - Zizek quoted by Stephens
  • Athanasius: Christ comes to re-sit as the life model for the portrait of humanity. Quoted by Christy Capper (@edutheol)
  • Modern mind is made of 3 parts: pride ignorance and sloth; & joined by 1 principle: the blind acceptance of unreasoned authority (@garagetakai)
  • Lynne Taylor investigates what new Xns say about the process of becoming Xns. Welcome move to listen to their voice.(@gtsystheol)
With thanks to @mlindsay_mark,@edutheol, @garagetakai, @Centress, @ChristyCapper .

And note the final #ANZATS2015 tweet: @mlindsay_mark Introduces ANZATS2016 -- Melbourne @ @ Theme: Atonement. Start Sunday night.(@edutheol). The keynote speaker will be Serene Jones from Union Theological Seminary.

Monday, June 22, 2015

Learning from UCA Origins: Survival strategy or God's will for unity and mission?

Recently I was preparing a short chapter on the tradition of Reformed Theology in Australia and New Zealand for a forthcoming book. In my background reading I came across a chapter on Presbyterianism in Australia in the book, Engaging with Calvin (2009). It included the following explanation of the roots of the Uniting Church.

By the 1960s it was clear that the Presbyterian Church, along with all the major Protestant denominations, was in decline. The number of Presbyterians in Australia had slipped from a high of 11.72% in 1921 to 9.29% of the population in 1961. This would drop to 6.64% in 1976. Decreasing numbers of migrants from Scotland intensified the problem, but the influence of liberal theology was also a factor.  ... The answer for many in the Presbyterian Church was for the denomination to unite with the  Congregationalist and Methodist. Thus the Uniting Church came into being in 1977. (1)

The 'Thus' of the last sentence is deeply problematic. In fact, it badly misrepresents the story of union. No doubt, people supported union for all sorts of reasons. It would be naïve to think that all who entered union did so for the neatly argued theological reasons proposed by the Joint Commission on Church Union. Undoubtedly some people supported union because they perceived it as a means of survival. (In fact, as in all elections, there were probably some people who voted for union by ticking the wrong box!) So, yes, there were multiple reasons for union. But whatever the reasons, it is important to note the 'official' arguments and their social context, and the relation between them. One of the authors of the Basis of Union, Norman Young, did this in an article published in Pacifica in 2012He compares the social location of the churches now with what it was when union was being planned.

Norman Young
 Given the decline of membership in all Australian mainline churches in recent decades, one of the motives for union could have been to join forces in the face of dwindling recourses. However, this was not the case in the 1950s, for then the churches were in a period of expansion (short-lived at it turned out to be), due in some measure to the response to a Billy Graham campaign and to 'planned-giving' programmes that led to expanding existing church buildings, and erecting new ones. Thus the move toward union did not arise from any perceived weakness in membership, but at least on the part of most, simply from the need to obey God's will that followers of Christ should be one, ...(2)

Of course, these arguments for union were developed during the late 1950s and into the 1960s. And the quest for unity was inseparable from a commitment to mission (as made so clear in the Basis). And, in turn, the commitment to mission was inseparable from a prior commitment to the gospel.

By the time union actually happened (1977), the social context had changed and it had changed in ways the impact of which reaches deeply into the present. John Evans captures the issue very well:
Unfortunately for the new church the perception soon arose that it was formed out of weakness and begrudging necessity rather than being a vital and enthusiastic expression of the unity of the church in Australia. It came at a time when church attendance showed a marked decline and the role and place of the church itself was being questioned. (3)
It is that dramatic 1970s shift in the place of Christianity in Australia that has, potentially, obscured from us the arguments for union and its link to mission. Union was not survival strategy.  Nor was it the cause of declining numbers and changing role.

A danger in our present context of marginality is that local unions or amalgamations will be overwhelmed by the impulse for survival. Survival is good if it sustains and nurtures the church's proclamation of the gospel. But on its own it not a sound theological basis for bringing congregations together. And if a church has got to the point of thinking about its survival apart from a concern for mission, it might, in fact, have reached the point of no return. As Steve Taylor recently commented on Facebook (and quoted here with permission): "The church in the West is increasingly interested in mission. If this is related to its decline, it results in tragic distortions." 

Survival. Decline. Amalgamations. Mission. Unity. Gospel. The narratives around these various terms are often entangled in very unhelpful ways. Can we disentangle them so that a new discourse emerges that relates gospel, unity, and mission in a coherent and fruitful way?

* * * * * *
(1) Colin Bale, "Calvinism in Australia 1788-2009: A Historical Assessment" in M. D. Thompson (ed), Engaging With Calvin: Aspects of the Reformer’s Legacy for Today (Nottingham: Apollos, 2009), 286.
(3) John Evans, "Globalization and the Uniting Church", Uniting Church Studies, 7:2 (2001), 20.

Monday, June 15, 2015

Cornell West and 'institutional' Christianity

American superstar academic (as he was billed by the Sydney Morning Herald), Cornell West recently appeared on the ABC's Q&A.  Responding to a question about Gay Marriage and the Catholic church, West staked out his own credentials. His reply was prefaced as follows.

"I am a revolutionary Christian, which means I have a deep suspicion of institutional Christianity."

This comment drew one of the largest cheers of the evening. The cheering was both surprising and unsurprising. Surprising - because it was a reminder that Christianity still has enough cultural purchase for the distinction even to register in what could be assumed to be a relatively randomly constructed audience. Unsurprising - because once such a distinction is made, no one is going to stand up and cheer for institutional Christianity. The very phrase, 'institutional Christianity', presents to many, both within and beyond the church, as some kind of oxymoronic mutual contradiction, the error of which will be self-evident to anyone whose eyes are only half open to the manifest failings of Christian institutions. So the argument goes.

What exactly, however, is wrong with Christianity being 'institutional', or least with having institutional aspects? Are the manifest recent failings of the churches due to their institutional character? Are there substantial theological reasons for treating 'institutional Christianity' as an oxymoron. Is there something about the Christian gospel which is inherently anti-institutional?

It is possible to lament the recent failures of the churches, to share in their necessary repentance and be committed to their institutional reform without rejecting the role of institutions as somehow non-Christian.

Indeed, what is it that actually drives this wedge between 'institution' and 'Christianity'? What is it that leads many to argue that Christianity is a 'movement' and not an 'institution'? Certainly, Jesus never laid out a constitution or a set of regulations for running an organisation. Yet the very impulse of his preaching, and of the later preaching about him, was to call together a new people, a new community. And a 'community' is different from a 'movement' - at least the two words suggest different kinds of allusions and resonances. 'Movement' seems to suggest freedom, spontaneity and heroism. 'Community' suggests accountability, mutuality and a degree of order. So defined, I think 'community' is much closer than 'movement' to the forms of life to which the gospel calls us.

More generally, beyond the church, 'community' has been pitted against 'institution' - and with some serious costs. Indeed, there is a certain romance about 'community' and its alleged capacity to save us from the ills of institutions. The American sociologist, Richard Sennett, puts his finger on this romance quite brilliantly in his The Culture of the New Capitalism.

The insurgents of [the 1960s] believed that by dismantling institutions they could produce communities: face to face relations of trust and solidarity, relations constantly negotiated and renewed, a communal realm in which people became sensitive to one another's' needs. This has certainly not happened. The fragmenting of big institutions has left many people's lives in a fragmented state: the places they work more resembling train stations rather than villages.... Taking institutions apart has not produced more community. (1)

Sennett goes on: "Only a certain kind of human being can prosper in unstable, fragmentary social conditions." (2)

I think this is salutary for our thinking about the extent to which Christianity is, isn't, should be or shouldn't be 'institutional'. There is certainly an argument for developing more nuanced rhetoric than Cornell West employed on Q&A - much as I loved just about everything else he said. Christians, of all people, need to remember (as if they needed reminding) that 'movements' and 'communities' can sin as much as individuals and institutions. The challenge for the church is not to find a way of being a movement at the expense of being a community or institution. Rather, our challenge is to find ways of being flexibly institutional without becoming institutionalised.

(1) Richard Sennett, The Culture of the New Capitalism  (New Haven: Yale University Press, 2006), p.2.
(2) Sennett, The Culture of the New Capitalism, p.3.

* * * * * *

Some of these ideas were worked out at greater length in relation to the Uniting Church in some reflections I offered at the 2014 meeting of the Synod of Victoria and Tasmania which can be read here.

Thursday, June 11, 2015

An Outsider's First Impressions of the UCA

Earlier this year, missiologist John Flett joined my colleagues and me on the Faculty of Pilgrim Theological College. It was his turn this month to contribute the regular Faculty column to Crosslight, the magazine of the Victorian/Tasmanian Synod of the Uniting Church in Australia. John offers his first impressions of the UCA. They are challenging and energising. Take the following as a couple of tasters and then read the whole article in Crosslight.

"...the UCA appears to be in the middle of a sustained panic-attack. Nor does this appear benign; it seems to direct much of our thinking and acting." 
"Argument is a skill that can be learnt. It belongs to theology as a sustained historical investigation, a living economy, a wrestling, all governed by the common table. This is all basic to theological creativity. Anxiety is killing off the very discourse that is part of the church’s historical continuity."  
"The gospel is explosive, a public doxology. It is resurrection, not death and dying. Joy. Hope. Love. Peace. Patience." 

Read the whole article here, and check out John's important book, The Witness of God (Eerdmans, 2010).