Today in Reformation Church History class it was my turn to present a role play - one of the assessment pieces is a role play taking on one of the characters from the Protestant Reformations of the 16th century in Europe (not compulsory, you can choose to write a paper instead).
I was taking on the character of Elizabeth, a Dutch Anabaptist martyr from 1573. The material we have telling her story is a letter she wrote to her daughter Janneken from prison in Antwerp. I presented this with Elizabeth reading the letter aloud to Janneken just before she is taken off to be executed. (The letter is published in The Protestant Reformation, ed. Hans J. Hillerbrand, 1968, NY, Harper & Row.)
We have no information about how she died, or why she was imprisoned - other than her being part of the Anabaptist movement that is. We learnt in class today that Anabaptist refers to the practice of 're' baptising adults, because these Christians could no longer support infant baptism, preferring adult baptism that allowed for understanding of the faith in the one to be baptised. Because at the time the change in practice was being made, most adults had been baptised as infants according to standard practice all over Europe, this meant that believer baptisms were occurring as rebaptism.
This caused huge tensions and uprisings and much violence towards 'Anabaptists'. In Switzerland, in Zurich, if you didn't have your baby baptised by the time they were eight days old, you had to leave Zurich. And it got to the point where if you took part in adult baptisms, even were present, you could be arrested, imprisoned, and executed.
Hence the Anabaptist martyrs.
And this Elizabeth wrote a letter to her daughter, in which she explains that Janneken's father has already been executed, that he and Elizabeth hadn't been married long when they were imprisoned, and that it was not known that she was pregnant when she was sentenced to death. So it seems that she spent the time of her pregnancy in prison, and while the baby was still quite little, she also died for her faith.
The letter appears to me to fluctuate between absolute trust in God that this is God's calling on her life, that if it was not for her to die for the faith, God would liberate her from prison and the death sentence, and very great sorrow at having to leave her newborn baby.
It was very moving to prepare to tell her story. Last night as I rehearsed, I was in tears. Not quite today, though some of my class mates told me later that they had tears in their eyes.
I had wrapped up a pale blue sheet in a vague shape of a baby, to which I/Elizabeth addressed the letter, hardly looking up, not addressing the class so, occasionally looking towards the door with a comment - they're coming, or with a raised voice about the evil of the world.
In the letter Elizabeth says she is giving her daughter a 'gold real' - which I think must refer to a European type of coin of the age. I have a coin shaped medallion on a chain that belonged to my Nanna, which I wore under my shirt and pulled out at that moment, placing stealthily in the sheet - I imagined that Elizabeth wouldn't want the guards to know about the gold coin. And I tucked the letter in also - perhaps being hidden is how it survived the persecutory actions of her attackers.
Then I/Elizabeth steeled myself, one last look at the baby, and a determined unashamed walk out the door - I actually left the classroom and closed the door behind me. My only regret there is that I didn't see the reaction to her exit on the faces of the class!
Seems people really entered into this story of the very real and devastating consequences of the disputes that arose through the reformations of the church in the 16th century. I am always astounded at the horror we can inflict on each other in the name of faith, especially people who supposedly followed the same God.
May we all have Elizabeth's courage and conviction. May we never need it the way she did.
Tuesday, August 31, 2010
Sunday, August 29, 2010
State Theatre Company: Romeo and Juliet
Last night I saw the State Theatre Company's Romeo and Juliet.
The approach was a twist on the play as we know it, with 6 actors playing the friar, Capulet and Lady Capulet, Lady Montague, Benvolio and the Prince, and then taking on the other roles. I think the idea was that the story was actually being told as the reminiscences of these characters, which I thought was a good one.
The beginning was well done, using the prologue as the friar's address at the funeral of the 'star crossed lovers', and the opening fight scene spoken by these 6 characters becoming like a fight between them.
Then various characters take on either the coat and beanie of Romeo or the scarf of Juliet, the coat of the nurse or the waistcoat of Mercutio or the jacket of Tybalt and play out the story.
I'm not sure I got that each time it was the character taking on a part in the story, sometimes it felt like it was the actor taking on a different role (which of course it was, but as I understood the premise of this version, it was meant to be the (actor playing) the character playing the different roles ...)
There were moments when this was really well communicated for me - when Capulet moves toward the coffin, taking up his daughter's scarf, transitioning from himself remembering her story to entering into it by discarding his coat and taking on Juliet's scarf.
The transition from the Prince playing Romeo to playing Juliet was really neat, but if that was meant to be the Prince changing roles, I'm not sure it came across that way, it was more like the actor transitioning, or Romeo transitioning or something. But it was a gorgeous transition.
So I went to this thinking it's either going to be brilliant or it won't work at all - I think it worked, but I came away feeling as though it was one step away from nailing it.
The staging was clever, using height and depth and a variety of entrances and exits, looking quite simple and bare, but doing exactly what was needed to support the performances. I liked the various ways a cross was projected on / onto the stage throughout, making the church the centre of the story, which it was I guess if this was the family remembering the story at the wake / funeral of romeo and juliet.
I enjoyed it. Really enjoyed it. There were some brilliant moments - one I will remember is Juliet's grief at Romeo's death, she scoops herself into Romeo, lifting his arm, and then just as suddenly, pushes him off her - a moving portrayal of her grief and distress in that moment.
Well done State Theatre Company, I think Shakespeare would like how you've reimagined and played with his play.
The approach was a twist on the play as we know it, with 6 actors playing the friar, Capulet and Lady Capulet, Lady Montague, Benvolio and the Prince, and then taking on the other roles. I think the idea was that the story was actually being told as the reminiscences of these characters, which I thought was a good one.
The beginning was well done, using the prologue as the friar's address at the funeral of the 'star crossed lovers', and the opening fight scene spoken by these 6 characters becoming like a fight between them.
Then various characters take on either the coat and beanie of Romeo or the scarf of Juliet, the coat of the nurse or the waistcoat of Mercutio or the jacket of Tybalt and play out the story.
I'm not sure I got that each time it was the character taking on a part in the story, sometimes it felt like it was the actor taking on a different role (which of course it was, but as I understood the premise of this version, it was meant to be the (actor playing) the character playing the different roles ...)
There were moments when this was really well communicated for me - when Capulet moves toward the coffin, taking up his daughter's scarf, transitioning from himself remembering her story to entering into it by discarding his coat and taking on Juliet's scarf.
The transition from the Prince playing Romeo to playing Juliet was really neat, but if that was meant to be the Prince changing roles, I'm not sure it came across that way, it was more like the actor transitioning, or Romeo transitioning or something. But it was a gorgeous transition.
So I went to this thinking it's either going to be brilliant or it won't work at all - I think it worked, but I came away feeling as though it was one step away from nailing it.
The staging was clever, using height and depth and a variety of entrances and exits, looking quite simple and bare, but doing exactly what was needed to support the performances. I liked the various ways a cross was projected on / onto the stage throughout, making the church the centre of the story, which it was I guess if this was the family remembering the story at the wake / funeral of romeo and juliet.
I enjoyed it. Really enjoyed it. There were some brilliant moments - one I will remember is Juliet's grief at Romeo's death, she scoops herself into Romeo, lifting his arm, and then just as suddenly, pushes him off her - a moving portrayal of her grief and distress in that moment.
Well done State Theatre Company, I think Shakespeare would like how you've reimagined and played with his play.
Sunday, August 22, 2010
worship at Blackwood Uniting : God Speaks to the young
This morning I led worship with my home congregation, Blackwood Uniting. Heidi, one of the young adults, had expressed a desire to invite young people to lead in worship, so as I was rostered on for today, I invited her to help me shape the service. Responses suggest those gathered appreciate the space we crafted, and the message we brought. Here are the words from the reflection, which I gave.
Luke 13:10-17
As we reflect on the word of God today, we’ll focus our attention on the call of the prophet Jeremiah.
However, I would like us to keep in mind the story of Jesus who brought healing to this woman. Jesus, too, was called by God early in life. Perhaps when we are in our 30s today we are considered younger than a person in their 30s would have been in Jesus’ time, but nevertheless, he was a young man with a challenging message.
Call narratives are important in the prophetic writings of the Biblical story. Their purpose is to settle the matter of whether we can trust that what the prophet speaks is the word of God. If this is the word of God, with whom we have a covenant relationship, we are obliged to hear it, and to obey. This is the question for all those who have received these texts as sacred scripture through time – can we trust that the word spoken by this human is of God?
Call narratives appear in the stories of many of the prophets – Isaiah, Ezekiel, Amos, Moses, Samuel, Paul and Jesus (though his is narrated a little differently).
This week I’ve been writing worship resources for Seasons of the Spirit’s materials for 2011-12, for the story of Samuel’s call from God. In January 2012 we’ll be invited to hear this story another young boy who hears God calling him. But this story has been interacting with the story of Jeremiah as I reflected on them both this week. I wonder if you know the story of Samuel’s call?
Samuel and Eli have laid down for the night, and Samuel hears a voice calling him – ‘Samuel, Samuel!’. He gets up and goes to Eli, and says, ‘Here I am, you called me?’ Eli replies, no I didn’t call you, go lie down again. This happens two more times, and then Eli discerns that it is God who is calling to Samuel. He instructs Samuel how to respond and sends him to lie down again. When God calls the fourth time, Samuel now knows to recognise this as God’s voice, and is prepared to hear what God will require of him. In the morning, Eli asks Samuel to tell him what God said – is this curiosity, a desire to help Samuel to live out his call? Either way, Eli is interested in Samuel’s experience of God, and is prepared to hear God’s message, and as it turns out, it’s not a message that will be easy for Eli to hear.
So as I reflected on this story of a young person hearing God’s call, I wondered about Blackwood Uniting Church’s relationship with young adults. I understand that for some time various groups have been working together to explore the ways Blackwood might work with young adults to nurture their faith and spirituality. And I wondered, as I prepared prayers and reflections around the story of Samuel and Eli, whether Blackwood Uniting might be Eli to the young adult Samuels in our midst.
How are we like Eli, mentoring our Samuels?
How are we like Eli, helping our Samuels to discern the voice of God, recognise it, and know how to respond?
Importantly in the story for today, Jeremiah’s protest, or at least resistance, to God’s call is recorded.
I am a lousy public speaker.
I am too young for anybody to take me seriously.
Is Blackwood Uniting like the community to whom Jeremiahs might be called to give a message from God? Might there be Jeremiahs who bring a disturbing, uncomfortable, call for us to change our ways for the sake of God’s way of love in the world?
Who are the young adults listening to the call of God in our midst?
Heidi and I would like to share something of our stories at this point, as young adults (Heidi younger than me), who are trying to faithfully listen to the call of God.
[Heidi's reflection]
Sarah's reflection:
On Saturday last week, I was at the ordination service for two deacons and five ministers of the word. 3 of those 7 people were in the 18 – 30 ish young adults age bracket. Of the five possible ordinands that I know of in December, all are in their 30s. Young adults are hearing and following God’s call into ordained ministry in the church. Blackwood has one of those young adults in your midst.
As a younger young adult, I withdrew from the church community for a time. Several people in this community gently invited me back. Steve invited me to lead through drama, in worship and with the Christmas Eve drama and carols service that is such an important part of our relationship with the wider community. peter and nancy invited me to lead at the national Christian youth convention by coordinating the nitelife program. Black wood jazz developed out of that, and I was encouraged and affirmed in many ways through that particular journey. Even earlier, I had been able to volunteer in the office, with pam and meg helping me to develop administrative skills, and through that role I was invited to apply for a job in the synod office, my first paying job.
Now, I am one person, and a person steeped in the uniting church and Christian faith – and yet, I could have left the church and left God behind without these important relationships with older people other than my parents, who encouraged me, included me, valued me as part of this community. you helped me find my way back into Christian community, and helped me to discern God’s call and to answer it.
How are you doing this for the other young adults in your midst?
However, I would like us to keep in mind the story of Jesus who brought healing to this woman. Jesus, too, was called by God early in life. Perhaps when we are in our 30s today we are considered younger than a person in their 30s would have been in Jesus’ time, but nevertheless, he was a young man with a challenging message.
Call narratives are important in the prophetic writings of the Biblical story. Their purpose is to settle the matter of whether we can trust that what the prophet speaks is the word of God. If this is the word of God, with whom we have a covenant relationship, we are obliged to hear it, and to obey. This is the question for all those who have received these texts as sacred scripture through time – can we trust that the word spoken by this human is of God?
Call narratives appear in the stories of many of the prophets – Isaiah, Ezekiel, Amos, Moses, Samuel, Paul and Jesus (though his is narrated a little differently).
This week I’ve been writing worship resources for Seasons of the Spirit’s materials for 2011-12, for the story of Samuel’s call from God. In January 2012 we’ll be invited to hear this story another young boy who hears God calling him. But this story has been interacting with the story of Jeremiah as I reflected on them both this week. I wonder if you know the story of Samuel’s call?
Samuel and Eli have laid down for the night, and Samuel hears a voice calling him – ‘Samuel, Samuel!’. He gets up and goes to Eli, and says, ‘Here I am, you called me?’ Eli replies, no I didn’t call you, go lie down again. This happens two more times, and then Eli discerns that it is God who is calling to Samuel. He instructs Samuel how to respond and sends him to lie down again. When God calls the fourth time, Samuel now knows to recognise this as God’s voice, and is prepared to hear what God will require of him. In the morning, Eli asks Samuel to tell him what God said – is this curiosity, a desire to help Samuel to live out his call? Either way, Eli is interested in Samuel’s experience of God, and is prepared to hear God’s message, and as it turns out, it’s not a message that will be easy for Eli to hear.
So as I reflected on this story of a young person hearing God’s call, I wondered about Blackwood Uniting Church’s relationship with young adults. I understand that for some time various groups have been working together to explore the ways Blackwood might work with young adults to nurture their faith and spirituality. And I wondered, as I prepared prayers and reflections around the story of Samuel and Eli, whether Blackwood Uniting might be Eli to the young adult Samuels in our midst.
How are we like Eli, mentoring our Samuels?
How are we like Eli, helping our Samuels to discern the voice of God, recognise it, and know how to respond?
Importantly in the story for today, Jeremiah’s protest, or at least resistance, to God’s call is recorded.
I am a lousy public speaker.
I am too young for anybody to take me seriously.
Is Blackwood Uniting like the community to whom Jeremiahs might be called to give a message from God? Might there be Jeremiahs who bring a disturbing, uncomfortable, call for us to change our ways for the sake of God’s way of love in the world?
Who are the young adults listening to the call of God in our midst?
Heidi and I would like to share something of our stories at this point, as young adults (Heidi younger than me), who are trying to faithfully listen to the call of God.
[Heidi's reflection]
Sarah's reflection:
On Saturday last week, I was at the ordination service for two deacons and five ministers of the word. 3 of those 7 people were in the 18 – 30 ish young adults age bracket. Of the five possible ordinands that I know of in December, all are in their 30s. Young adults are hearing and following God’s call into ordained ministry in the church. Blackwood has one of those young adults in your midst.
As a younger young adult, I withdrew from the church community for a time. Several people in this community gently invited me back. Steve invited me to lead through drama, in worship and with the Christmas Eve drama and carols service that is such an important part of our relationship with the wider community. peter and nancy invited me to lead at the national Christian youth convention by coordinating the nitelife program. Black wood jazz developed out of that, and I was encouraged and affirmed in many ways through that particular journey. Even earlier, I had been able to volunteer in the office, with pam and meg helping me to develop administrative skills, and through that role I was invited to apply for a job in the synod office, my first paying job.
Now, I am one person, and a person steeped in the uniting church and Christian faith – and yet, I could have left the church and left God behind without these important relationships with older people other than my parents, who encouraged me, included me, valued me as part of this community. you helped me find my way back into Christian community, and helped me to discern God’s call and to answer it.
How are you doing this for the other young adults in your midst?
Returning for a moment to jeremiah’s resistance to God’s call, there are several points worth making.
The resistance from Jeremiah indicates his awareness of the very great burden that is placed on prophets – calling whole communities, powerful authorities, to change their ways is a daunting task. People don’t want to hear that they must let go of what is comfortable, known, easy. People will persecute one who brings such a message. Prophets died.
The resistance also gives a sense of integrity to the prophet, because hearers of this story would think it reasonable of any sensible person to resist a call to such a dangerous mission for God.
It also shows that the task was not sought or desired by the prophet for personal gain or status. We can see that this person is acting on divine compulsion, and can therefore trust what he says.
Even so, sometimes it will be uncomfortable to hear from the younger generations – like the way Padraig Ó Tuama’s prayer ('Maranatha') included coarse language. It will be confronting, it may seem as though they speak a difficult message or a different language.
But when we make the space to hear from young adults their call narratives, and can be certain that they speak because they are compelled to by God – will we listen? Will we help them to answer the call?
The stories we have heard today ask us: are we, the community of Blackwood Uniting Church, prepared to be challenged, to change, to let go, in order for young adults, for us all together as a community of Christ’s followers, to listen, to hear, and to follow, the call of God?
The resistance from Jeremiah indicates his awareness of the very great burden that is placed on prophets – calling whole communities, powerful authorities, to change their ways is a daunting task. People don’t want to hear that they must let go of what is comfortable, known, easy. People will persecute one who brings such a message. Prophets died.
The resistance also gives a sense of integrity to the prophet, because hearers of this story would think it reasonable of any sensible person to resist a call to such a dangerous mission for God.
It also shows that the task was not sought or desired by the prophet for personal gain or status. We can see that this person is acting on divine compulsion, and can therefore trust what he says.
Even so, sometimes it will be uncomfortable to hear from the younger generations – like the way Padraig Ó Tuama’s prayer ('Maranatha') included coarse language. It will be confronting, it may seem as though they speak a difficult message or a different language.
But when we make the space to hear from young adults their call narratives, and can be certain that they speak because they are compelled to by God – will we listen? Will we help them to answer the call?
The stories we have heard today ask us: are we, the community of Blackwood Uniting Church, prepared to be challenged, to change, to let go, in order for young adults, for us all together as a community of Christ’s followers, to listen, to hear, and to follow, the call of God?
Wednesday, August 18, 2010
reading Eat Pray Love
I'm reading Eat Pray Love (Elizabeth Gilbert) at the moment. I just read her reflections at the end of her time in India. She's talking about the need she sees her friends have for ritual, for a sacred place. These are friends for whom the religious / spiritual tradition of their childhood or family no longer holds meaning, or who have no such tradition. When life takes us to the depth of experiences like joy and grief, we are provoked to want to make meaning of those experiences, of life. Many seek help in this, some sort of ritual or a sacred space, something to mark the moment, to honour the connection with the Sacred / Divine / God they've discovered.
This - this - is why I am so passionate about 'fresh expressions' of church. Because the Christian church is one such tradition that can (and should) offer rituals and sacred spaces in which to make meaning of the human experience, of our encounters with the Holy. But in my context (the West) more often than not people don't know about Christian spirituality, they have no experience of the church, or have bad experiences, see unhelpful stereotyped images in media or the arts, and don't feel they can go to the Christian church in their spiritual need.
So people of Christian spirituality must venture forth out of the confines of the complacent 'church' in order to be present where people are being human, where the Sacred is breaking through into their lives; in order to offer the gift of our tradition in these moments.
Interesting in Liz Gilbert's reflections is the generosity and humility of eastern spirituality, which doesn't presume to offer the one and only True path to God - but acknowledges and affirms that there are many paths, and each of us must find the path most authentic for who we are. I find that so beautiful, it warms my heart. I wish Christian spirituality was this generous more often.
Oh, the other thing that struck me in these two or three chapters was about the need for reform. 'Inevitably even the most original new ideas will eventually harden into dogma or stop working for everybody' Gilbert says at one point (p. 205).
I wonder if this describes the Christian church - what was once an original idea about how to live out our Christian spirituality has now hardened and stopped working for a lot of people ...
Before the above comment, Gilbert says, 'Religious rituals often develop out of mystical experimentation. Some brave scout goes looking for a new path to the divine, has a transcendental experience and returns home a prophet' (p. 205). Others follow this path, but inevitably, a new path must be found.
I wonder if what we're looking for isn't quite a new path, for Christians Jesus Christ is the path we follow to the Divine. I wonder if it is the way we're living on that path that we haven't changed in a while, and which no longer works ...
And there was an article on ABC's The Drum from the directors of the Centre for Public Christianity that also talked about the need for the Christian church to change the way we live - read it here.
This - this - is why I am so passionate about 'fresh expressions' of church. Because the Christian church is one such tradition that can (and should) offer rituals and sacred spaces in which to make meaning of the human experience, of our encounters with the Holy. But in my context (the West) more often than not people don't know about Christian spirituality, they have no experience of the church, or have bad experiences, see unhelpful stereotyped images in media or the arts, and don't feel they can go to the Christian church in their spiritual need.
So people of Christian spirituality must venture forth out of the confines of the complacent 'church' in order to be present where people are being human, where the Sacred is breaking through into their lives; in order to offer the gift of our tradition in these moments.
Interesting in Liz Gilbert's reflections is the generosity and humility of eastern spirituality, which doesn't presume to offer the one and only True path to God - but acknowledges and affirms that there are many paths, and each of us must find the path most authentic for who we are. I find that so beautiful, it warms my heart. I wish Christian spirituality was this generous more often.
Oh, the other thing that struck me in these two or three chapters was about the need for reform. 'Inevitably even the most original new ideas will eventually harden into dogma or stop working for everybody' Gilbert says at one point (p. 205).
I wonder if this describes the Christian church - what was once an original idea about how to live out our Christian spirituality has now hardened and stopped working for a lot of people ...
Before the above comment, Gilbert says, 'Religious rituals often develop out of mystical experimentation. Some brave scout goes looking for a new path to the divine, has a transcendental experience and returns home a prophet' (p. 205). Others follow this path, but inevitably, a new path must be found.
I wonder if what we're looking for isn't quite a new path, for Christians Jesus Christ is the path we follow to the Divine. I wonder if it is the way we're living on that path that we haven't changed in a while, and which no longer works ...
And there was an article on ABC's The Drum from the directors of the Centre for Public Christianity that also talked about the need for the Christian church to change the way we live - read it here.
Tuesday, August 17, 2010
Get Up! brilliance
the people at Get Up! are fantastic, speaking truth to break down a whole lot of rubbish. this animation paints a much needed picture of realism on the issue of assylum seekers.
Saturday, August 14, 2010
a prayer for the world
I was invited to offer the prayers for the world at today's ordination service for two deacons and five ministers of the word. It is always an honour to be invited to take part in these occasions with the wider church, and with my colleagues and friends.
The prayer I offered received quite a response, so I thought I'd share it here. I left quite a bit of space around the words, for people to reflect and envisage situations themselves.
Oh, and I began with part of a prayer from Uniting in Worship II, from p. 281. Probably shouldn't reproduce it here.
We pray with Australia's neighbours, near and far
stripped bare by disasters
of nature's turning
and human transgression
We pray with Australia's neighbours, near and far
with growling stomachs and dry mouths
for lack of food,
in the absence of clean water
We pray with Australia's neighbours, near and far
wailing at the deaths of young and old
men and women
wrought by the instruments of war
We pray with Australia's neighbours, near and far,
seeking leaders of wisdom and courage,
integrity and compassion,
in the face of the temptation of fear, greed and power
We pray with all creation,
yearning for peace and harmony,
longing for love and hope,
waiting for healing and wholeness
We pray with you, our God
ever present in our world
in its nakedness
hunger
mourning
yearning
we pray with you
in the name of Jesus, the Christ
amen
The prayer I offered received quite a response, so I thought I'd share it here. I left quite a bit of space around the words, for people to reflect and envisage situations themselves.
Oh, and I began with part of a prayer from Uniting in Worship II, from p. 281. Probably shouldn't reproduce it here.
We pray with Australia's neighbours, near and far
stripped bare by disasters
of nature's turning
and human transgression
We pray with Australia's neighbours, near and far
with growling stomachs and dry mouths
for lack of food,
in the absence of clean water
We pray with Australia's neighbours, near and far
wailing at the deaths of young and old
men and women
wrought by the instruments of war
We pray with Australia's neighbours, near and far,
seeking leaders of wisdom and courage,
integrity and compassion,
in the face of the temptation of fear, greed and power
We pray with all creation,
yearning for peace and harmony,
longing for love and hope,
waiting for healing and wholeness
We pray with you, our God
ever present in our world
in its nakedness
hunger
mourning
yearning
we pray with you
in the name of Jesus, the Christ
amen
Friday, August 13, 2010
contemplative story gathering
Dear friends,
The Esther Project invites you to a contemplative gathering this Monday 16 August, 7.30 pm - 9.30 pm, at The Effective Living Centre 26 King William Road Wayville.
Isaiah's 'song of the unfruitful vineyard' (5:1–7) and the parable of the wicked tenants (Luke 20:9–19) provide the focus of our reflections.
Song, image, senses, silence and of course story, shape an evening of wonder and creativity as we enter the Sacred Story of God's relationship with creation, with each of us.
You are welcome, as winter draws to a close, to gather in the warmth of community, to enter the hope of the story, to taste the fruit of the vine.
The Esther Project welcomes those from all faith traditions and none to share in the life of this community of faith, of story, of creativity.
Tuesday, August 10, 2010
Network of Biblical Storytellers SA: Last days for early bird rate!!
Network of Biblical Storytellers SA: Last days for early bird rate!!: "Early bird registration rate for the national biblical storytelling gathering available until this Friday 15 August - don't miss out, regist..."
Sunday, August 8, 2010
God is a song
This morning I was worshipping with Blackwood Uniting, and Leanne played a reflection on God's call to us through the Song from Nooma ('Rhythm ', which we played at Black Wood Jazz a few years ago). Rob Bell, who speaks the reflection, sits up on the balcony in a theatre while a small orchestra play a really simple song. The music begins with a keyboard, guitar and piano join in, then strings, wind, and eventually drums and bass. It is magic. The music builds as Rob wonders about where God is, how we understand God, how we have in Jesus a tangible image of God to help us to find our way back into relationship with God. Jesus' way of love, compassion, justice, healing - 'I can relate to that, I can understand that - I can sing that tune'. At some point, might be here, the music really builds as the strings enter the song, and Rob pauses - and a tear rolls down my cheek.The camera pans around the theatre, taking in different views of the orchestra, and I am struck once again by this as a picture of the body of Christ. And when Leanne asked us to ponder what instrument God is calling us to be - thankfully not what instrument are we asked to play, see yesterday's post - it really did enhance this picture. This is what God calls humanity towards - this is what the realm of God is - an orchestra playing God's Song, the song going on, inviting each of us to join it, to offer ourselves to the song as we also make space for others to enter the song, valuing each 'instrument' for it's unique sound ... listening as much as we are singing/playing.
I am reminded of a talk I heard at Greenbelt in 2008, thinking about the body of Christ as a jazz band, making a similar point about how we each listen to the song and to each other, striving for harmony and balance, offering both ourselves and the invitation to others to be themselves.
And then I remember Mark Burrows talking about beauty , and wonder, in light of this picture of our community as an orchestra, if that is what we're striving for. Rob Bell speaks of the people who say they don't really know much about the Christian faith, but seem to be singing the song with their being people of hope or love or peace or compassion or justice - and this, this, is beautiful when we see when we hear people singing the Song of the Sacred Spirit.
I found myself, watching and listening to this dvd this morning, entering deeper into the Song once more, and the beauty of it moves me profoundly - beyond words in fact
Saturday, August 7, 2010
whole people, whole Body
Blackwood Uniting is hosting Robin Mann this weekend, for some workshops on leading worship through song.
We've been thinking a lot about balance - about using real language as much as lofty, poetic language; about telling the whole story, not just the triumph of the resurrection, but the suffering of the cross, the stories of the women and the men of the Old Testament, etc.; the reality of God's presence with us and the reality of our turning away from God / sin.
Robin said something this morning that deepened again my understanding of one of Paul's more profound images for Christian community - the body. This image is perhaps the image in which I find most meaning when thinking about Christian community. This morning I was reminded that when Paul speaks of the one body and its many members, who all have gifts to bring and a part to play, we often concentrate, or I have begun to concentrate, on the gifts, on encouraging and equipping each other to give their gifts for the health and wholeness of the community/body. But we actually need to remember to be thankful for, affirm, encourage, nurture the whole person for the health and wholeness of the body. So I must remember when I am drawing on this image to use language that reflects this.
We've been thinking a lot about balance - about using real language as much as lofty, poetic language; about telling the whole story, not just the triumph of the resurrection, but the suffering of the cross, the stories of the women and the men of the Old Testament, etc.; the reality of God's presence with us and the reality of our turning away from God / sin.
Robin said something this morning that deepened again my understanding of one of Paul's more profound images for Christian community - the body. This image is perhaps the image in which I find most meaning when thinking about Christian community. This morning I was reminded that when Paul speaks of the one body and its many members, who all have gifts to bring and a part to play, we often concentrate, or I have begun to concentrate, on the gifts, on encouraging and equipping each other to give their gifts for the health and wholeness of the community/body. But we actually need to remember to be thankful for, affirm, encourage, nurture the whole person for the health and wholeness of the body. So I must remember when I am drawing on this image to use language that reflects this.
Monday, August 2, 2010
storytelling article
I have an article in the latest edition of New Times (UCA SA newspaper), exploring the way story shapes community, and other things ...
The focus of this edition is on different ways to be church.
The focus of this edition is on different ways to be church.
new book on worship
here's a new book on creating worship spaces that i'm looking forward to reading when it's available - Curating Worship by Jonny Baker. check it out.
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