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Women in Ministry (that old chesnut): Personal Reflections.

This subject comes up regularly in discussion. I find myself regularly and genuinely surprised by the debate and the questions that are raised for three reasons:

• Having grown up in a family, and around churches where women led, and did so well, I come to the debate with a different set of cultural glasses. When I read the scriptures I don't have any problem seeing the justification for a lady being an Elder/Minister. My friends who struggle to find any Biblical justification for having women in the position of Elder/Minister don't come from that background. The problem appears to be that our cultural glasses have been conditioned differently.
• I have been over the scriptures and the debate far more times than I can remember so when the debate comes up, I find myself in the positions of thinking "Oh no, not again!". I suspect that other people haven't had the luxury to spend time thinking through the issues and looking into the scriptures. I should consider myself privileged to have had the opportunity, rather than frustrated by the fact that I am going to have to go over it again.
• I have become familiar with using inclusive language in my reading and prayers. I have become convinced that encouraging women into positions of leadership in the church is vital for a healthy balanced church. I forget that other people don't share this core conviction!

I find myself being frustrated by myself as well. Although I have spent the time thinking about it and studying the scriptures, I haven't kept the notes. So this time I am going to make a series of blog posts, so that I have some document of my thoughts and my view on the debate. Incidentally, a blog is a great place to put these thoughts. It makes the debate open for discussion. As I have begun to think about the debate again, I came across a book by a chap called R. T. France. He used to be a principal of an Evangelical Theological Training college. As an Anglican Priest, he had to think through the issues in the 1990's when the Church of England began to Ordain Women as Priests. His book on the subject "Women in the Church's Ministry" provides an overview of the debate, centering on the scriptures and on the way in which the different parties see them. He makes a sensible conclusion:

We asked how evangelicals with an equal concern to be faithful to the Scripture could come to opposite conclusions on the ordination of women. I hope that this book has at least illustrated how it is possible for either side to offer impressive biblical backing for their view. (France 1995:91)

I relate to that position. For me, the issue of women in leadership is both a  a non issue and an incredibly important one. The Bible supports both views, so you have to take your pick. This is when it turns from a non issue into something that is really important. If you step from a world where men and women are treated equally, the language that is used is non sexist and then you step into a Church where that is not the case you are going to be presented with a massive barrier. For me, that is where the issue is vitally important. I don't want to put a barrier up for people who want to know more about Christianity and Jesus. The way we speak about and treat women reflects the way that people perceive the church.

Woodley Baptist staff day: What we got up to!

Everyone on the staff team at www.woodleybc.org had a day away from theeir responsibilities today. Before the day, I didn't let anyone on the staff team know anything about the day. I think there was a fair amount of anticipation about the day. I admit to occasionally adding a little fuel to the fire. On the morning I told the staff to meet me in the entrance to the church centre. I asked someone (my sister-in law) to deliver an envelope with instructions and a bag that contained a camera, some bags and a satellite navigation. I thought it would be nice to put the team out of their misery by telling them exactly what we were going to do, so I included my day plan, which included my aims:

Staff Day

The treasure hunt included the following clues and places:

My last articcle for the Church mag in Morecambe

I thought long and hard about this article:

I have thought for a while, “What do you write in the Messenger (church mag) that will continue to be distributed after you have left?” My problem is that I haven’t really come up with an answer. There are several options that face me:

Do I write about some of the good things that have happened including all the baptisms, weddings and children we have given thanks for? That would be a good thing to end on, reminding you of some of the exciting things that have happened and the fun we have had becoming a church where people find out what the message of Jesus is all about. My sincere hope and prayer is that those things will continue to happen and that you will continue to “leave the 99 and look for the one that is lost” (to borrow a phrase from Jesus!).

I could write about some of the things I experienced in my first few years, the disgraceful political infighting, the attempts to control the church (and the minister), the threats of resignation (which I always accepted!) and the way in which we had to draw new people into the church leadership in order to leave all that behind us. It is my sincere hope and prayer that you won’t return to such poor behaviour. However, that would be a bit of a dull and depressing end, so I had better avoid that!

Perhaps I should write a little exhortation drawing on a verse like 1 Peter 5:7 “His divine power has given us everything we need for life and Godliness.” It gives us a little reminder that God puts the hope of heaven into us, making sure that we have everything we need. You don’t need a Minister, you don’t need me! God has given the church EVERYTHING it needs for the future. When I look round the church I see a bunch of highly talented people, full of Gods wisdom and grace. I pray sincerely that God will develop the gifts and talents in the church. That people with wisdom will emerge and the good news will continue to be spread!

The truth is, I’m not totally sure how to end, or what to say. The last seven years have been challenging and fun! Sometimes incredibly sad, sometimes incredibly happy. I’ve made some mistakes and I’ve learned heaps (from the most unexpected of people and places). There is no doubt I will never forget my time in Morecambe. Your names and faces will be etched on my heart and memory for the rest of my life. Thank you!

I hope that many of you will stay in touch. Feel free to keep e.mailing, facebooking, DM me on twitter, IM me through MSN, text me, phone me (you could even write) and I promise to reply and stay in touch. AND, if you’re ever passing through Reading call in and tell the children how much they have grown!

Thanks, G.

Bevans on Contextualisation

Bevans approach to contextualisation is that all theology is a contextualised to some degree or another (Bevans 2002:3). He offers six models of contextual theology:

Translation

By the translation model, we do not mean a mere word-for word correspondence of, say, doctrinal language of one culture into doctrinal language of another. Rather we are concerned with translating the meaning of doctrines into another cultural context – and this translation might make those doctrines look and sound quite different from their original formulation (Bevans 1992:39).

Bevans draws on the image of kernel and husk, to describe this model in the same way that Schriter does (but he doesn't reference him).

Anthropological

The anthropological model draws on idea that God's presence can be found in the ordinary social structures and the network of human relationships.

The anthrapological model would emphasise that it is within human culture that we find God's revelation – not as a separate supracultural message, but in the very complexity of culture itself, in the warp and woof of human relationships, which are constitutive of cultural existence (Bevans 1992:56).

This model uses the culture to shape the way in which the story of Christianity is told within the culture. It understands the scriptures as local theology and allows the individual to live their life in the light of Christ who was a different cultural and historical subject.

Praxis

Praxis, as a model of contextual theology, combines thought and action. It draws on Marx thought that “the philosophers have only interpreted the world in various ways; the point is to change it.” (Marx 1967:402 in Bevans 1992:72).

When we speak of the praxis model of contextual theology, we are speaking about a model the central insight of which is that theology is done not simply by providing relevant expressions of the Christian faith but also by commitment to Christian action. But even more than this, theology is understood as the product of the continual dialogue of these two aspects of the Christian faith. (Bevans 1992:72).

Although he acknowledges that this model is close to Liberation theology he avoids using the term because its practice does not have to lead to the development of a liberation theology. Liberation theology is more of a critical reflection on praxis.

Synthetic

This model looks for synthesis between the models of contextual theology. It will:

• Preserve the importance of the gospel.
• Acknowledge the role of context on forming theology.
• Hold to the importance of thought and action.
• Reach out to other contexts to find resources.
• Present its self in a way that is acceptable to all standpoints.

Revelation is both something that is finished, once and for all, of a particular place – and something that is ongoing and present, operative in all cultures, and uncircumscribable in every way. (Bevans 1992:91).

This model uses dialogue in order to develop its understanding.

Transcendental

The transcendental model is based on Immanuel Kant's method of knowing. It relies on the knowledge of the individual being intimately involved with the process of contextualisation. The starting point for a contextual theology is the individuals religious experience and personality. The questions asked when working to this model do not start with themes of theology and what they will look like but on the individuals personality:

How well do I know myself? How genuine is the religious experience I am trying to interpret, how well does my language express this experience? How free of bias am I? Do I feel comfortable with a particular expression of my religious experience? Why or why not? Do I really understand what I am trying to articulate? (Bevans 1992:104-105).

What the transcendental model claims is that if one give s full reign to this transcendental, transcultural process and one tries to express one's faith, one will necessarily come to and expression of faith that is truly one's identity as a historical and cultural subject (Bevans 1992:105-106).

Countercultural

This model:

• Takes human experience, culture, social location and social change seriously.
• Recognises that experience and theology happen within a cultural context.
• Challenges the the culture in order to purify it.
• Draws from the counter cultural literature of the bible (eg. Rom. 12:2, 1 Cor. 1:23, 1 Pet. 1:1)

Contextual theology is best done, they say, by an analysis of the context and by respect for it, but by allowing the gospel to take the lead in the process so that the context is shaped and formed by the reality of the gospel and not vice-versa. (Bevans 1992:119).

Schriter on Contextualisation

Schriter talks about “local theologies” and offers three models: Translation, Adaption and Contextual. He justifies the use of a model as the means by which one may engage with theological reflection with some specific principles to help the individual approach the subject. Although he avoids using the terms contextual until the final model, all three are attempts to contextualise the message. The translation model of local theology is prevalent in most pastoral situations. He identifies a two stage process by referring to the kernel and the husk. The theologian will read the scriptures to identify the underlying principle in the scriptures. This is done by separating the original message from its original culture. These principles become the kernel and the original context the husk:

Translation models are generally the first kind to be used in pastoral settings, because pastoral urgency demands some kind of adaptation to local circumstances in ritual, in catechesis, and in the rendering of significant texts in local languages (Schriter 1985:7).

He observes that such translation is often helpful in the short term, it has two specific weaknesses. Firstly the cultural exegete is in danger of interpreting the culture too rapidly and making assumptions, missing deeper cultural undercurrents. Secondly the kernel approach to the original The Adaption model is an attempt to engage thoroughly with the local culture. He identifies three ways in which western theology is adapted into a different culture:

• Expatriate missionaries do the work of using their (western) theological framework that relates to the local world view (Schrieter 1985:9).
• Local theologians use a western framework to describe their cultures world view or perspective (Schrieter 1985:9-10).
• The expatriate missionary enables the individuals within the culture to use their own language and expression to explain their understanding of their belief. He describes this as a new “flowering of the Christian faith” after the “seed of faith” has interacted with the new culture (Schrieter 1985: 11).

He observes that the basic thought form that underlies the first two types of adaptation is one that has it roots in an entirely different culture. It is also a theology that is born out of western academic thought forms and one that is addressed to the academy. His criticism of the third form of adaption rests in the need for the individuals working through the process of adaption to have had no contact with Christianity. The final “Contextual Model” moves away from the pre-defined theological categories and allows the theology to come from the local culture. He presents two approaches to this process which are different because of the way in which they read the needs of the social context:

• Ethnographic approaches, concentrating principally on the cultural identity of the context.
• Liberation approaches, concentrating on any oppression and social ills in the context.

The difference between these concerns and those of the adaptation approaches is that a local theology begins with the needs of a people in a concrete place, and from there moves to the traditions of faith (Schriter 1985:13).

Bosch on Contextualisation

Bosch reviews church history and suggests a series of paradigms of mission that can be seen across the worldwide development of the church. His sixth and final paradigm includes a section in which he draws out the way in which contextualisation is being practised since the term entered theological language in the 1970s. He argues that from the beginning of it's life the church has practised contextualisation.

It is, however, only fairly recently that this essentially contextual nature of the faith has been recognised (Bosch 1991:421)

Continuing with his historical overview he observes that every movement that deviated from a declared form of orthodoxy and the participants in the movement were either “excommunicated, persecuted or banned” (Bosch 1991:421). None of the social, political or cultural factors were recognised or considered when the movements were tested for orthodoxy. He observes two major and significant developments in church history where orthodoxy provided the boundariy for who was part of the movement and who was not. No cultural, social or political explanations for the differences were given.

• The Schism of 1054 when the Eastern and Western Churches declared each other unorthodox.
• The Reformation where Protestants and Catholics separated.

He differentiates between contextual theology and traditional theologies by suggesting that since Constantine the majority of theology has been passed down from an elitist enterprise to the educated believer. Contextual theology is theology that is worked out from below, from “the underside of history” (Bosch 1991:423). This kind of contextual theology is found in the lives of the “poor or the culturally marginalised” (Bosch 1991:423). He draws upon three approaches, all published in the 1980s, including Schrieter (1985), Ukpong (1987) and Waldenfiels (1987). Using Ukpong's Indiginization and Socio-economic models of contextualisation he develops them further by subdividing them. Indiginization is subdivided into indiginization and inculturation. Socieconomic is subdivided into evolutionary and revolutionary. As far as he is concerned only the Socioeconomic-revolutionary model and the Inculturation-indiginsation can be considered fully contextualised models of theology (Bosch 1991:421). He turns his attention to these two models in later sections (Pages 432-446 and 447-456 respectively). It would be very difficult to understand the first section of this introduction to models of contextualisation if you had not read the authors he refers to at the beginning (My summary of Schriter here). He does not describe what he considers the Indiginization or Sosioeconomic model to be.

A Day in the life: B.M.S. World Mission Council of Reference.

One of the things  I do as part of my job is being part of the wider Baptist cause.  I have been involved with B.M.S. World Mission for three years as a member of their "Council of Reference".  It involves me in two meetings a year, bombing down to Birmingham for the day to be involved in the wider decision making process of the organisation.  Today I have kept a moment by moment account of my day.  Hopefully you can skim read it! 5:28 Wake just before the alarm. 5:50 Walk to the station. I noticed the bird singing gave way to the seagulls screeching as I got closer to the station. 6:17 Arrive at the station, out of breath and a bit worried. 6:19 Train left on time. It was a good journey.  I got lots of basic work done on my research. 9:05 Arrive in Birmingham and read through the meeting papers (again). Sometimes I wonder why I am involved in this meeting, but I'm beginning to remember.  Not only does the BMS do the traditional Missionary thing, it get involved in relief and development work.  They are not afraid to innovate and to take some imaginative steps. 9:30 Coffee and Networking. Surprising where you find mutual friends. Interesting blue sky conversation about the possibilities of putting Home Mission funded ministers into Independent Methodist Churches. 10:00 Welcome and preliminaries. 10:05 Brief review of the appointment of the New General Director, David Kerrigan. 10:10 David offered some comments and thanks. The main induction to the post is going to be done at the Baptist Assembly in Bournemouth.  Note: Must ask Jeff Taylor if he has thought of including the alternative venue (Prism) in the act of recognition for David in his new role. 10:20 Prayer of commissioning for David. 10:25 Discussion time Interesting questions were raised:

• How is BMS World Mission perceived in the Churches (who are the main providers of the charities income)?
• How should the experience of the organisation be used and shared within the U.K.?
• What has BMS learned that they can bring to our Mission and activites in the U.K.?
• What kind of dialogue should the organisation have with those of a Muslim background?

11:00 Coffee and More Networking. Another interesting discussion about Mission, Evangelism, Budgets and Priorities. 11:20 Financial Review. Phew! Not so long ago this organisation were facing a huge black hole in the finances. Along with increased giving from the support base and a large legacy, we have had a year where we have not drawn out of our savings. There was a big effort in saving costs, and in the current situation the reserves have been managed well.  We are affected by the falling value of the Pound, this is one of the most significant changes. Running slightly behind program. 11:48 Group Discussion. More interesting questions were raised.  I wonder how much the discussion in the council of reference affects the policy decisions.  Note: The later feedback session made me feel as though the trustees were listening to the conversations in the discussions and were taking the views of the Council of Reference on board. 12:20 Selecting New Trustees. 12:33 Update on the work of the training college.  My friend Justine H. gets an honourable mention as someone who has influenced the out going director of the centre (even though he seemed unable to pronounce her name properly!). 1:00 Lunch.  Lovely food, I chose lasagne and rice.  More networking.  Interesting conversations about planting churches and ministry in urban areas.   I bumped into one of the people I first talked to about a sense of call into ministry (I was 16 at the time). 1:50 Update of Staff Vacancies and restructuring two of the departments. 1:55 Update on the Charities work in central Africa.  Some of the work involves:

• Church Leadership Training;
• Advocacy & Legal Awareness;
• Basic Education;
• Relief grants to help displaced people because of civil war.

Two workers from Central Africa shared their experiences of training teachers to cope with classes of over 100 children.  Their other work with the local church, helping young people deal with their questions about faith and learning from the relational approach of the African Church. 2:16 Stretch break. 2:17 Feedback from the strategy discussions.

• Over 40% thought that BMS could have a valuable contribution to make with work in the U.K. 38% did not.  The majority of people who spoke on this issue, considered that BMS thought that BMS could make a contribution to our U.K. based mission, but not necessarily contribute personell to the situation.
• Over 70% agreed that BMS needed to strengthen its theological stance.
• No consensus on the issue of dialogue with those of a Muslim background.  It raises interesting issues.  Do our churches percieve dialogue with those of other faiths as threatening?
• Campaigning was seen as an appropriate thing for the BMS to do.  I think  this needs a little qualification.  Where BMS have a reason to campaign they should.  The people traficing campaign is a good example.  The work we were involved in highlighted the issue.  The campaign was launched on the back of that.  I felt that the creation care campaign that the BMS have invested a fair amount of time on in the last year has been a little forced.  It didn't seem to flow naturally from the work.
• Over 80% would support sending people to potentially risky parts of the world.
• Overall the meeting agreed that Creation Care should form part of the descision making and strategy process.

2:50 News of:

• Events;
• Vacancies;
• Changes to the governing documents;
• News of a sister charity to help attract some funding for some of the development work.

3:30 Closing Prayers 3:55 Walk through the Bullring in Birmingham in search of free wifi.  Looks like the Bullring has had a make-over since I was last dragged here by Louise (12 years ago?). 4:15 Settle on Urban Pie.  Check facebook, e.mails and twitter.  Looks like my friends have been having a little conversation about my destination today!  Edit this entry (most of which Ityped up during the meeting). 5:20 A little time to read before catching the train home. 8:22 (Hopefully) Arrive in Morecambe after reading and writing for my studies, while on the train.

Which one are you?

I'm preaching this morning and the passage (Luke 15) highlights three approaches to mission:

1. Active: Go and find.
2. Passive or Compassionate: Stay and wait.
3. Grumpy: "I should get the attention"

If you could describe your approach to Mission, which one would you be? It strikes me that Jesus did much more of the Active than the Passive, and that he taught his followers more of the Active than the Passive. I was talking with someone a few weeks ago who had been heavily involved in Churches for 30 years and they said something that really struck me:

"It seems to me that for the last 30 years the church has systematically dis-empowered me. I have been captivated by church activities and I'm not sure how to share my faith with the people around me." This is not a direct quote, you'll be please to know I don't record conversations or take notes!

If Jesus example was "Active" why have we become so "Passive" and dis-empowering? As Churches we have become specialists in the "Passive", "Come to us, we're waiting for your return" kind of Mission. I can understand why, it is far more comfortable to stay confined within your own environment than to go in mission. If we are to learn from Jesus and his stories then we will recognise that there is a place for that kind of mission, especially where there is an existing relationship that has broken down (as in the Father and the Son).

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