Cranky, Beautiful Faith - A Review

Cranky, Beautiful Faith by Nadia Bolz-Weber is the story of a contemporary female Lutheran priest based in Denver. It is a fairly standard Christian autobiography on one hand being a set of stories and anecdotes which give the reader a controlled level of insight into the life and experience of somebody who is a major Christian speaker. There are the transformative experiences, ministering to those who are seen as marginal by the rest of society and the frustrations of ministry which seem to be part and parcel of these types of books. Yet this isn't your standard Christian paperback because Bolz-Weber is a heavily tattooed pioneer minister and nothing is quite standard in her life it seems.

 The endorsement from Gordon Gano, lead singer of the Violent Femmes, which comes before the main text says "For anyone who is Chrisitian, interested in Christianity, anti-Christian (or anti-Religion) I recommend this book" . This sums up who the book is for, at least in theory...everybody.  

The likely readership for a book published by a Christian publisher however provides a paradox but it is a paradox which Bolz-Weber deals with herself in the book. She is pastor at the House of Saints and Sinners a pioneer community/ church and it is a church which was set up to minister to the sorts of people who couldn't deal with traditional (inherited) church or more to the point those types of churches couldn't deal with. There came a point when the group started to get publicity and those who responded to the publicity were the people who turned up in their Dockers and got their news from papers not online sources. Bolz-Weber recounts how she had her heart turned about the need to include these people too. This book is like that. Clearly written for people who don't do church or feel the church can't cope with them yet likely to be read by nice middle class Christians.

Before it gets to the point of talking about this paradox at the end of the book Bolz-Weber begins by talking about her own experience of rejecting the fundamentalist church she had grown up in and becoming an alcoholic stand up comic. She moves on to getting clean and falling in love with a seminary student and finding herself at a point where she ends up training to become a minister. It's an engaging description which feels a bit like it has come out of a Douglas Coupland novel. In fact the whole thing reads a bit like it could have been written by Coupland.

As she talks about her ministry at The House of Saints and Sinners the types of people she is talking about will perhaps be challenging or alien to some of her readers. I didn't find it challenging in that way though.  I don't know if it is because there are aspects which I could identify with, which are part of the world I live in particularly relating to LGBandT stuff and the people who part of her congregation. She talks for example about a trans naming ceremony in one chapter. The liturgy which Bolz-Weber put on the net was what Karl adapted and used when he was putting together the naming ceremony he had at the very mainstream church he goes to, a couple of years ago.  Or perhaps it was because I am an avid Coupland reader but this book felt comfortable rather than shocking. However, as I say this book with its use of the F word every so often and descriptions of chaotic lives would have more of a shock value for the type of Christians who would find it an insight into the type of world they know nothing of or really are challenged by.

The book does highlight how Bolz-Weber has a real heart for and ability to minister to those who society would regard as being on the margins and how creative her ministry is. Whilst being rooted in liturgy there is a creative edge to it, as with many pioneer communities and that is what comes through. She also talks in a real way about the ways in which she has been challenged by a range of people and the place the support of good friends, family and colleagues has had.

The stories of journeying with and ministering to those on described as being on the edges and to those who are part of the institution (she tells the story of talking to a bunch of ministers and being honest about an event she'd put on which didn't work out) have deep theology and meaning within them put forward in a deceptively easy read. The story just referred to together with a story about when she found herself getting ripped off by somebody pretending to be a Hurricane Katrina survivor have something deep in them which I think make this book useful for Christians involved in ministry at various levels. Those people who get held up as successful suffer all the same sorts of issues as others.

What I liked about this book is that it is an easy read which makes you think. It's not a classic but it is well worth a look.

 

Cranky, Beautiful Faith by Nadia Bolz-Weber is published by Canterbury Press. ISBN 978-1-84825-531-9

AE & Outcome prompted reflection

Yesterday I attended the Accepting Evangelicals (AE) AGM and ten year celebration in London where Vicky Beeching and Steve Chalke were speaking. The AE account of this event is available on line at their website and includes access to a recording of Steve's talk which was outstanding. This morning I read the Outcome post reflecting on the findings of their survey which came out of their co-ordinating committee meeting yesterday and which invites further discussion and debate as they finalise their strategy.

 What follows is informed by the former but is in many ways a response to the latter, drawing in part on a recent Fresh Expressions article by practical theologian Michael Moynagh exploring on how the mixed economy of church develops. It acts as a solidification of some thoughts I have been having in recent months as I have been observing what has been happening within the English context which may be the basis for some serious writing in the future. I make no apology for this being somewhat more lengthy than an average blog post. I will use sub-heading to help the reader decide what they wish to skip if necessary. I also make note I am paraphrasing a large body of work within this post but cannot reference every point in this type of post....I hope at no point I fall into plagiarism.

The wider changing context

The church in both local and nation sense is evolutionary and organic, even at times when institutions make it seem like it is static. As it evolves the central heart of having a good news to share remains the same but the way in which that good news is shared changes over time. The core texts found in the bible also remains the same on one level. However, the words used within that text and the ways we interpret it change over time as the wider society and its use of language develops. Each evolutionary cycle or paradigm shift (depending upon ones view) also adds something to a central body of tradition which develops along with the church. The experiences of those within the church on one hand remain the same, there are some things which I believe can be found in any society at any period in time. However, the way in which those emotions and actions are expressed tend to differ according to the specific context one is within. Thus, experience is contextual, particularly as changes within the church are often linked to wider socio-economic and political changes.

In the last 45 years we have seen an evolutionary cycle or paradigm shift occurring in wider society which has impacted the church and over the last decade the speed at which change has been occurring has increased due to our move into a digital age. As numerous theologians and social commentators have made clear that in Western Europe, Australasia and to a lesser extent North America has led to an increase in secularisation and a change in the way in which we do church, particularly in light of a reducing number of children and young people in church. We have moved into a mixed economy which Moynagh and others have been at the forefront of analysing and explaining.

This evolution in the church occurs on both a structural and a individual level and going back to classic Functionalist theory what often accompanies it times of rapid change as we are currently in is a sense of anomie, a loss of knowing what the norms and values are or a feeling of isolation. This can be linked to feelings of dissonance when what you "know" and what you "experience" don't match up. This is currently what many within the church are facing with regard to sexuality and gender identity issues as well as wider issues of theology.

Having listened to some of what he said yesterday at a earlier Two:23 meeting as well as yesterday I believe this is at the root of the experience of many people like Steve Chalke, who discussed within his AE talk how his attitudes have changed over a period of the last fifteen years or so.

The changing LGBT Christian Context

Over this current period of change part of the evolution within the church has included changes of thinking over the issue of sexuality and a growing understanding that this one area where norms and values in wider society are changing and that it is an area the church needs to address.

There have been several waves of groups working for the rights of and/or providing pastoral support for LGBTQI Christians emerging during this current evolutionary cycle. In the mid/late 1970's the group now known as Lesbian and Gay Christian Movement emerged as did the EvangelicalFellowship for Lesbian and Gay Christians. Whilst the latter seems to have been working more on providing safe networking opportunities and providing some level of support the former was involved more in working for structural change in the church and providing safe spaces for Christians to meet together in fellowship type groups. One of the fellowship type groups which developed out of LGCM was YLGCM for young lesbian and gay Christians. It was out of this stage of the movement many of the denominational groups seemed to have emerged.

It is also worth noting at this point that there was a binary focus within these groups which is reflected in their names and which have in some cases been the reason for embedded attitudes and language continuing until very recently.

From roughly the early 1990's up to the early millennium there was a shift going on in the evangelical wing of the church which saw the rise of  post-evangelicalism (see the work of Dave Tomlinson and others) and the emerging church movement and the beginning of a  challenging of the apparent consensus within the evangelical church on a range of issues including sexuality. It is apparent that at this point there were a number of people who left evangelical backgrounds and became part of mainstream denominations/ churches. It was at this point in history which Courage led by Jeremy Marks who is now one of the patrons of AE moved from being an ex-gay ministry to being an affirming ministry. It was also the time in which AE was founded by Benny Hazlehurst. As Hazlehurst says at this point whilst people were challenging the consensus thinking almost all were unwilling to do this publicly. At this point I believe Greenbelt also starts to become increasingly significant in providing a networking/ teaching space for the LGBT Christian community. Some local groups also emerged at this point.

Over the couple of years there has been another shift occurring which in part represents a handing over of power from one generation to another and also comes from the experiences of those people who left the evangelical churches in the previous wave but in many ways never gave up on evangelicalism. What has happened in this current wave reflects the type of mixed economy which Michael Moynagh refers to the church having moved into in his article. In this wave there has also been a change occurring within the movements which come out of the two earlier waves. It is this current wave which I want to reflect on now, having shown how the three waves have developed.

The Current Situation

Whilst in his article Moynagh refers to the way in which the mixed economy develops in a range of ways relating to Fresh Expressions I believe he provides a useful model to show what has been happening within the LGBTQI faith community.

Moynagh says one way the mixed economy develops is through a blended church experience where some people will develop commitment to more than one church community. This, I would argue, is what some LGBTQI people have done and is one of the ways in which MCC has grown from the anecdotal evidence I have heard over the years.

The second aspect I want to pick up on from his article is church at large and I want to argue this has been a key aspect of what has been happening. As I say from the second wave onwards Greenbelt has provided a focal meeting point for many people and over the years residential weekends and retreats have been important for first wave groups. What has been happening more in recent times is the rise of specific meetings to which "lost generation" LGBT Christians have been travelling for worship as well as discussing LGBT issues. Two:23 is a specific example of this model and is something which has succeeded in attracting a mix of dechurched and churched evangelical Christians.

On line groups such as GCN and GCE and special interest forums on sites such as Ship of Fools have also had a specific role in the development of these types of relationship. There is one set of online relationships which have in many ways developed out of the second wave discussed and relate to Christians now in their late twenties to mid forties. Through the type of off line opportunities referred to in the previous paragraph and more leisure based gatherings relationships and networks have developed which are now seeing new leaders emerge.

The online element has also facilitated the rise of a new group of younger LGBTQI Christians specifically through the launch of DiverseChurch which is focusing on providing support for 18-30 year old evangelicals. Again this is taking on the type of model discussed previously which involves a mix of online and offline interaction.

The result of this for LGBTQI Christians is that denominational identity has become less important in some ways. Besides the fact that some have moved almost as refugees into denominations which are not their own there is also more ecumenical mixing and fellowship occurring. Therefore, it becomes problematic when denominational LGBTQI groups are not part of wider networks and when groups such as AE concentrate on building links with a narrow band of denominations. Methodism, for example, does contain an evangelical wing and we need to build links with them, rather than falling into old flawed understandings about who is liberal and who is not. (Moving away from these categories is something Chalke referred to in his talk).

The Outcome post asks about how to get in touch with the under 30's who are largely unrepresented in their survey. I would suggest that this can be done in two ways. Firstly, by connecting with those involved in denominational youth participation strategy and asking for their input and ideas. It may be the survey is the wrong way to engage with this group and what might be better is to hold a listening exercise at 3 Generate and/ or ECG for example. The second is by networking with groups such as Diverse Church who are working explicitly with this age group of LGBTQI young people and may include Methodists amongst their numbers.

 There is another element to the current wave which is important to note and that is there are a number of big names in the Christian sub-culture who are willing to associate themselves with the LGBTQI Christian cause. This has included those who have taken what Warner in his writing describes as a more entrepreneurial approach to church have broken their silence on the LGBTQI issue and become allies. Steve Chalke is probably the foremost amongst them. The place of straight allies is very important and I think we need to utilise them all we can whilst not falling into the trap of having straight cis people talking on our behalf. 

There have also been some significant coming outs by some very media savvy evangelicals, not least Vicky Beeching's. What this all seems to be resulting in is a long overdue more professional approach being taken by these organisations who have for many years been working on a shoestring and a handful of dedicated volunteers.

A note of warning here which I pick up on from yesterdays AE event and the moving interview with Vicky in particular. Coming out is not an easy process, particularly if you have aspects of your career or housing which could be effected. For many it has loss as well as relief associated with it. The support and pastoral care element of these groups or if they don't provide that themselves the signposting aspect is very important and must be a clear part of any strategy.

There is also the element of those who are LGBTQI and in authority not wanting to be labelled as being gay and so having the rest of their identity marginalised as a result. I think this is an important issue to wrestle with. We need to ensure that people don't become seen just via this element of their personality and we don't put pressure on them to be out or publically out if that is not right for them. We need to ensure that people have the option of being private or public members (as AE do) and that we respect the level of involvement they wish to have. Referring to the "glass ceiling" comments in the Outcome report this is what I think we need to address...we need to make people feel comfortable that in being members of Outcome the organisation will not seek to put them in difficult or compromising positions rather that we will seek to treat and support them as we would any other member with respect.

This professionalism I spoke of also seems to be coming from the fact institutionally the LGBTQI groups are now being taken seriously as voices who need to be heard within current discussions and we are at a point where we know we have to be working for change on an equal basis as those who are working against it. What I am pleased to note is that amateur doesn't seem good enough anymore, strategy, fundraising and growing membership are being put forward as important issues to wrestle with. This quality appears to be extending to the new groups which have been emerging over the past year or so.

This latter point is important, as I see it, because the current wave appears to have a edge to it focused on real discipleship building and being more missional which does require real resourcing. The current wave is not interested in licking wounds rather they are focused on building God's kingdom which will happen to include LGBTQI people. There is a real understanding that the exclusion of LGBTQI people has been one factor contributing to secularisation. An aspect Chalke picked up excellently in his talk.

A final aspect I want to bring out is that intersectionality is being taken seriously and the previous binary where the focus on lesbians and gays at the exclusion of others in the LGBTQI spectrum seems to be disappearing. Trans issues, for example, are being taken on board by these groups although as the language at the beginning of the Outcome article shows there is still some learning / refocusing required.

So where do we go from here?

As I see it the next two years are going to be a critical time and that is widely acknowledge by all. We need to all be working together to ensure that true and full inclusion occurs.

With regard to the Methodist situation which Outcome are addressing I believe that means working towards a situation where there are no spaces in Methodist churches which are unsafe for people to come out as LGBTQI in and no spaces where they will find they are not affirmed (and so working towards our current CPD being worked out in practice). This will mean having a specific goal of seeking to monitor practice and being able to call for accountability where the practice is not meeting what Conference has agreed. It also means being ready to support allies.

The building of alliances needs to continue so part of the focus of future strategy I would argue should be on building a coherent and well networked movement. This movement needs to continue to be based on sharing worship and fellowship as much as it does campaigning. As I see it the Spirit appears to be moving because what is happening in many of these movements also includes discipleship building and a focus on getting back to the bible. The need for good theology which Chalke refers to in his talk is not just to enable us to discuss with others but also because there is a need for us to grow as disciples of Christ.  

I would also say we need to work towards situations where ministers are able to treat marriages between people of the same sex exactly as they do ones including people who have been divorced, as a matter of conscience. We need to work to get inclusive liturgy which can be used by all.

In terms of these and other strategic goals the building of wider alliances with allies in our denominations and beyond both in religious organisations and secular ones such as Stonewall is also important. As the new AE strap line says we are "better with everyone".

Old Times, at Stantonbury Theatre, Review

Going to see The Play's The Thing Theatre Company production of Old Times by Harold Pinter at the Stantonbury Theatre in Milton Keynes last night was a thought provoking experience.

The story is set in a remote farmhouse, the first act in the lounge and the second in the bedroom. Anna (played by Beverley Longhurst) is an attractive and apparently sophisticated woman yet her speech appears to come from a bygone age. Anna unexpectedly visits the more homely Kate (Kathryn Worth) her old flatmate and Kate's husband Deeley (Alex Reece). As the play unfolds they reminisce about their experiences in London twenty years previously. However, as the evening moves on a dark web is woven revealing, as the programme synopsis put it, "a game of power and possession as memories unfold and are used as weapons of sinister manipulation".

The play which has some very amusing one liners in amongst the darkness ends but never fully concludes and you are left to come to your own conclusion as to what exactly you had seen and heard. Pinter, we discovered, is not for the lazy; it demands intellectual engagement and left Karl and I in deep conversation afterwards trying to figure it out.

It was a very well acted production with a strong cast. Beverley Longhurst stood out as having a particularly strong stage presence but one couldn't be sure how much of that was related to the character, particularly as Anna appeared to somewhat erotically flirt with Kate, and how much came from the actress herself.

For parts of the play the character of Kate is largely silent whilst she is being discussed by the other two and so the acting required relates largely to showing reaction through facial expression and body language. Kathryn Worth played the part wonderfully and was entirely believable as the middle-aged housewife.

Alex Reece played the part of Deeley very well but was never entirely convincing. Indeed in those places which consciously referred to the events being discussed being 20 years ago his presence was a distraction. The problem was not in his acting which was excellent, particularly towards the end of the play when he is required to sob, but rather in his casting. Reece simply looked too young and both Karl and I kept thinking but he would have been about 12 then, although a look at his biography online indicates he is of the right age for the part. It was just he looked far too young and fresh faced compared to the two women he was playing alongside.  

It was a play I was glad I had gone to see. It was well produced and directed by Rosemary Hill, a leading arts figure in Milton Keynes, who founded The Play's The Thing Theatre Company in 2008. Besides introducing me to Pinter's work which I enjoyed the challenge of it introduced me to a wonderful venue.

The Stantonbury Theatre is a modern well equipped building which is part of a wider community campus also containing a school, gallery, gym and church. Beyond Milton Keynes the venue itself would be described as an arts theatre being quite intimate and putting on relatively small scale professional performances, which seem to go between the educational (Shakespeare) and the challenging (Pinter). Now I have discovered this gem I look forward to seeing more work there.

More Perfect Union? - A Review

More Perfect Union? Understanding Same-Sex Marriage by Alan Wilson, (Bishop of Buckingham), is being launched at the Church House Bookshop on Wednesday. It is an interesting exploration of scripture, tradition and reason which also touches upon experience. It is not the only new book on the market on this topic, Robert Song, (Professor of Christian Ethics at Durham University) has recently published Covenant and Calling: Towards a Theology of Same Sex Relationships. It will be interesting to compare the two texts and the differences between what they are saying.

Alan Wilson could be described as the modern turbulent priest. He has been the most outspoken Church of England bishop on the subject of same sex relationships. Thus it is no surprise that this book on one level is a polemic directed at those who would seek to maintain a status quo in which a gay clergyman may live with his partner but not marry him. However, it is certainly not a book filled with hyper-bole. There is a clear, well reasoned argument put forward in this book as to why the Church of England should accept same-sex marriage and allow gay clergy to marry as well as letting those priests who wish to do so marry same sex couples.

There are distinct elements to the book which guide the reader through a well constructed argument. Within the introduction he explains how he got to the stage of feeling that he had to come off the fence and speak out. Whilst he does not at any point say he felt he had to be the one to say the emperor has no clothes that is the implicit message within this text. What he does say explicitly is that he feels the legalisation of same sex marriage spells the end of the "don't ask, don't say" culture.

Whilst odd references are made to other denominations the book is unashamedly Anglican, reflecting the conversation it is seeking to specifically engage with. The first main chapter guides you through the recent history of the Church of England on LGBTQI issues touching on how wider societal issues weave into the story. There is a brief, interesting, reflection on how the Church of England initially reacted to the AIDS crisis which is an example of the type of useful anecdote which Bishop Alan can provide as a CofE insider who has over 30 years experience of public ministry including a decade as a bishop. This status as an institutional outsider gives him an authorative voice when he suggests that "by 2014 there were said to be a dozen or so gay bishops." He has made clear on social media and elsewhere that he does not believe that these bishops should be outed and I am glad for that. The book underlines that he understands a lot about the difficulties and pain these men, his colleagues, are wrestling with being based in the institution which is the Church of England.

Within his discussion of what is regarded as unnatural by some and explanation of why he disagrees with those views he relies strongly on reason. Within this part of the book he refers to sex and gender bringing in trans issues in a way which challenges the reader to think through the issues which exist and way they touch upon each other. It is in this part of the book he introduces his "Janet and John" description of the world many opponents are inhabiting, have inhabited. There are various statistics thrown in to back up his arguments which make interesting asides to think about.

The chapter on equality is perhaps the most bitter of the book and is certainly one where the humour becomes almost caustic. Wilson clearly feels alot of frustration.

Whilst many will be familiar with the biblical debate it is important to cover it in a book such as this and Wilson does this in a way which hits just the right tone. The discussion of biblical material covers three distinct chapters the final of which explores biblical marriage. This I would argue is the strongest part of the book as the bishop moves away from points scoring and on to clearly guiding the reader through the relevant biblical passages.

History is clearly a passion of the author and as he guides us through the history of Christian marriage it felt as if you were watching a BBC Four documentary, (and not just because at least one of the examples had also been used in a recent history programme I had watched).

The differing views in different parts of the world and in turn different parts of the Anglican Communion has been something many critics of gay people getting married has focused upon. Wilson explores this mixing contemporary statistics with historical understanding to give a commanding case.

The book ends by summing up the reality of the situation we now live in and in doing so sums up his convincing argument.

The book which is very readable builds up a specific argument intended to contribute to a specific debate and is carefully crafted on this basis. It therefore concentrates on the Church of England with minimal mention of other groups. Yet I believe this is a significant weakness in some ways. Within Bishop Alan's diocese lies one of the most ecumenical areas in the country and so he is well aware of the negotiations and discussions which apply to an increasing number of areas which contain LEP's and churches where the CofE is one of a number of partners. The law is framed in such a way that what is happening in the CofE does impact upon other denominations. This is something I believe could have been further explored, looking at where the development of CofE policy differs from other denominations not just the current point.

Additionally whilst he touches upon the way in which these debates are important in relation to mission he fails to really develop this. Thus, I think the 172 page book could do with about another 40 pages.  

Would I recommend it? Yes, definitely. Whatever your views it is useful to be guided through the arguments involved and this material does provide some food for thought even to those who are very familiar with the debate.

More Perfect Union? Is published by Darton, Longman and Todd. The ISBN is 978--0232-53125-1.

The Pioneer Gift - A Review

The Pioneer Gift: Explorations in Mission edited by Jonny Baker and Cathy Ross has clearly been written, to some extent, as a text book for the CMS Pioneer Mission Leadership Training Programme and other courses around the country which are looking at pioneering. It reads as a set of chapters intended as the basis of pre-reading for seminar discussions and the majority of contributors are people who lecture or are/ have been students on the CMS programme. However, that should not put off those who don't need a text book but do want to reflect more deeply on the theology of pioneer ministry. This is an important and somewhat innovative resource.

I say the book is innovative because books on pioneering in the UK have tended to take three forms. The first category is the book which has sought to map how and why pioneer movements have emerged. Gibbs and Bolger's Emerging Churches is a sociological study which is perhaps the best example of this type of study. It uses qualitative interview data and contains a range of in depth interviews with key players in these types of movements. The second type of text has been a variation on the first and has been more reflexive and less objective in the way in which it has looked at the reasons why a more contextual approach was needed. Exiles: Living Missionally in a Post-Christian Culture by Michael Frost is a good example of this. The third type of book has sought to mix theology, (normally coming from institutional gate keepers or "permission givers") with reflections on specific projects, coming from pioneers who have normally been ordained. This book differs in format because whilst it is written by practitioners, (and even the academics involved are practioners on one level or another), it is more theological in its approach. There is far less descriptive material than in the previous types of text mentioned and much more theology. It is also much more ecumenical than many of the other texts on the subject have been.

The book begins with Jonny Baker's introduction exploring what The Pioneer Gift is. Within this he starts by discussing the theme of "the gift of not fitting in", which you may have heard him speak on at Greenbelt and elsewhere. He then discusses how CMS fits into the pioneer movement and what the benefits of pioneering are as well as some of the challenges faced.

Lecturer Cathy Ross discusses the theme of missiology before discussing theological homelessness and its link with dissent. The style of this chapter underlines her familiarity with writing for this type of text, yet it is not so academic it feels out of place. It is within this chapter we first get the feel for how liberation theology and feminist theologies have influenced the pioneers.

Scottish theologian Doug Gay, who will also be familiar to Greenbelt audiences, has a reflexive style similar to Frost. His chapter is perhaps the most descriptive within the book. Within it he raises and important aspect which I feel helps make this book such a useful resource, this is the interplay and complexity of relationships between the institutional church and pioneers. Too often there has been a binary approach taken which has seen a mixed economy as being inherited church verses fresh expressions. This text has several points which illustrate the way in which the relationship is far more messy, involving over lap and grey areas. The issue of permission giving is discussed in a much more objective and at times negative way than in many of the books so far published on this topic, which have tended to have had direct input from the permission givers, (normally Church of England bishops).

Anna Ruddick's chapter on the subject of transformation is interesting. It examines both language and praxis, focusing on the Eden Network which has grown out of the Message Trust in Manchester. Within this chapter she makes use of some interesting qualitative research to illustrate the transformation which takes place and the way in which significance is created. I found this one of the most interesting chapters within the book.

Karlie Allaway is a student on the course and a Roman Catholic who has come to that denomination via a range of evangelical Protestant groups. Her chapter, perhaps more than any other, moves away from the traditional discourse which has tended to link sacramentality in these groups primarily with new monastic movements or see pioneering as beyond traditional institutional settings. Rather what Allaway does is examine the possibilities for community which being rooted in an existing institutional setting gives. As somebody who has struggled getting my head around what others see as the gift of sacramentality I was grateful for this chapter. It helped me understand how others have experienced freedom and healing through the Eucharist. There is also some beautiful poetry and liturgy in this chapter.

Jim Barker who works for CMS, but has a background in the NGO sector writes on communities of practice and how learning occurs within them. The diagrams and language within this chapter perhaps make it the most academic. However, this does not mean it is inaccessible. It is a thoughtful and interesting chapter which raises important questions. As with many of the latter chapters of this book it includes the findings of small scale research. Due to the subject matter and overall size of the population the small sample isn't a problem with this chapter although I would suggest in other chapters the sample size is too small to make them definitive.

Beth Keith, focuses on Jeremiah and the idea of pulling down and building up. Her use of the categories of modal pioneers (based in fresh expressions within existing church structures) and sodal pioneers (those working outside existing church structures) was interesting and useful.

Gerald A. Arbuckle is an anthropologist now working in a research ministry in Australia. He wrote a really interesting chapter on the place of myth in narrative. Within this chapter there is an interesting discussion of Vatican-II and the current papacy of Pope Francis and the changes he is making. Arbuckle makes the point that both cultures and structures need to change if conservatism is not to re-emerge and become a powerful force once more.   

Simon Sutcliffe is a Methodist Venture FX pioneer. His chapter discusses the nature and importance of contextual theology and role of the pioneer in this. What I find interesting is that nowhere within his chapter does Sutcliffe link contextual theology to the more established discipline of practical or applied theology which contextual theology grows out of.

Andrea Campanale has produced a very important chapter which needs to be taken seriously and developed. In her discussion of shame and the implications for missional communities she draws heavily on Alan Mann's work but develops it to ask important questions relevant not only to pioneering and fresh expressions but also to more traditional forms of church. This theme is further developed in Emma Nash's chapter on redefining sin. Both chapters deal with shame and guilt and the consequences of certain understandings of language used within the church and beyond.

I think that these chapters have important issues to raise for those working with LGBT people and those groups which are in there own way pioneering but which may not be described as fresh expressions. This is an area which I would like to explore further and I was grateful for the mini literature reviews at the beginning of each of their chapters.

Kim Hartshorne's chapter on the Upper Room is again a more descriptive chapter. However, it rounds off the book well by looking at inclusion and vulnerability as well as liturgy. Hartshorne draws heavily on Brueggemann, as others do and it is clear he has been one of the influential theorists discussed on their course along with David Bosch. The writings by the students, particularly, therefore reflect their ideas.

Overall as I say a useful and interesting book which I would highly recommend to anybody who seriously wants to engage with the theology emerging from and underpinning the pioneer movement. I would also recommend to those who wish to be challenged to reflect theologically on their own context as this is an easy to read book which raises important issues which go beyond pioneer communities.

The Pioneer Gift Explorations in Mission, Edited by Jonny Baker and Cathy Ross, ISBN 978-1-84825-651-4

A New Monastic Handbook by Ian Mobsby and Mark Berry - Reviewed

A New Monastic Handbook From Vision to Practice by Ian Mobsby and Mark Berry has been out a few months now. This book has been a collaboration project that I've heard mention on and off for a few years now in odd public spaces including virtual ones. If I were being cynical I might suggest this and The Pioneer Gift edited by Cathy Ross and Jonny Baker (which I also picked up at Greenbelt is next on my list to read and review) have both come out now because the CMS Pioneer Mission Leadership Training needs some good text books to recommend, and the people have involved have realised they are the best people to write them, (Berry, Baker, Ross are all teach on the course). Even if it is a cynical view it raises an important point pioneer ministry and new monasticism are now being taken much more seriously within theological education courses, and not just within the CMS course - which has been the leader in pioneer training. That means quality text books are required and these are the best people to be writing the texts because they have been the key practitioners who have built the movement.

The book gives a good outline of what new monasticism is and using a lot of their own experience. Mobsby leads the Moot community and has also contributed to a range of books on similar subjects including a couple in the Ancient Faith Future Mission series; Fresh Expressions of Church and theKingdom of God, (which I reviewed on my old blog) and Fresh Expressions in theSacramental Tradition. Berry has led safespace in Telford in addition to contributing to the CMS course. The book also uses examples from other established new monastic groups including the Northumbria Community and 24-7Boiler Rooms amongst others to reflect upon. Thus, examples from beyond the Anglican tradition are included which is positive.

One really positive aspect of this book compared to the Ancient Faith Future Mission series is that rather than being an edited edition with a series of chapters by practioners describing and reflecting on their own experiences is this has a coherent thread which goes all the way through. This allows the book to build over time and ebb and flow between examples and deeper theological reflection. There are three main sections: Roots and Shoots, Intentionally Prayerful and Spiritual and Focused on Mission.

From the introduction onwards this book in Roots and Shoots it is careful not to fall into romanticism rather the authors emphasise the struggle and hard work which is involved in these movements not just for leaders but also for those who join them who enter a world with values which are largely counter cultural.

Whilst this book provides interesting and useful reading for those of us who are not pioneers it is essentially a guide for those who are engaging with building these types of community. Whilst not a "build your own" manual because pioneer mission and new monastic movements don't operate like that it does provide some underlying principles which are central to all movements of this type before moving on to giving a wider range of examples of such groups.

The nature of the book and of the groups the authors are involved in mean the role of these groups in developing mission which engages with the unchurched and dechurched is rightly emphasised. The discussions around formation and discipleship are framed in this context. Yet, new monasticism has also had a role in developing the spirituality of the churched too either directly through dispersed communities like the Northumbria Community or indirectly through contact with new monasticism on line or at conferences events or through it's general influence which has started to seep beyond these communities into the wider church as aspects of practice are shared. This could perhaps be further explored.

After reading this book I looked back at a post on my old blog I put up after attending a new monasticism conference in Coventry in 2008. Reflecting on this six years later some of my initial criticisms stand, particularly the emphasis on the voices of men in discussions of this topic. Yet following my reading of the Church Growth Study data on Fresh Expressions I know this is simply because many of those involved in leading this type of Fresh Expression in the UK are men.

Some criticisms no longer stand. The language is more naturally inclusive and less cringe worthy. Having read the explanation at the end of the Mobsby and Berry book on Recognised and Acknowledged communities and listened to somebody who is linked to a local new monastic community talk I also now understand the reason the emphasis on celibacy remains important.

There are other criticisms I have with this book which I didn't have then which do worry me now. The key one is back in 2008 there appeared to be a wider denominational spread of influence when looking at this topic. Because of the influence of Anglicanism on the Fresh Expressions movement I do worry that this may be something else where the Anglican voice comes to dominate, particularly since the Archbishop of Canterbury has this week announced the formation of a community at Lambeth Palace for a small group of 20-35 year olds. That said I do understand a key strength of this book was that it was rooted in Mobsby and Berry's own experience and that experience is Anglican. They did move beyond Anglicanism in some of the examples given.

Would I recommend this book? Yes, it provides a deceptively easy read which actually makes you think hard about a range of things within and more importantly beyond you.

A New Monastic Handbook From Vision to Practice by Ian Mobsby and Mark Berry, published by Canterbury Press, ISBN 978-1-84825-458-9

Pink Greenbelt Overview

Before Greenbelt started we were joking it was the Pink and Green festival this year; there seemed so much related to either LGBTQI inclusion or the environment. That may be a little unfair, Greenbelt was and is so much more than that, but there is an element of truth there.

I want to reflect a little on some of the pink and what we might learn from it, (and this will be a longer post because I want to draw out particular points). It won't be a comprehensive review of all the LGBTQI events, particularly as due to a clash I wasn't able to attend the Outerspace Eucharist, something I know when really well again this year. I was also only able to attend the first part of one of the most significant events over the weekend where Vicky Beeching was chairing a discussion on the changing nature of marriage. I didn't get to the My Burden is Light worship from MCC Pentecostal. I did go to an excellent session led by Jacqui Lavelle of NE Gay Asylum Group which looked at the issues around LGBTQI people searching for sanctuary and asylum but I believe that will need to be the topic of a separate post and so am not covering it here because I don't want it to get lost in this.

The pink side of Greenbelt is nothing new on one level. They have been an inclusive festival for many years welcoming Gene Robinson, Peter Tatchell and James Alison to speak amongst others in the past, and their talks have directly addressed issues around sexuality. Other artists and speakers who have been welcomed not talking on these topics have also been LGBTQI. Outerspace and before them Safety Net have also provided a valuable role for many years, indeed the yearly Eucharist played an important role in my own coming out. There was something significantly different going on this year though, which tapped into the overall zeitgeist of this summer. What follows is an overview of panels which contained gay and straight speakers and a queer only panel discussing what could be described as pink material or issues with a pink tinge.

The panel I only managed to catch the first part of was chaired by Vicky Beeching and saw Prof Linda Woodhead, Sara Miles and Prof Robert Song discussing with her what it might be to reimagine marriage. Whilst Robert Song, who has a new book coming out in September, Covenant and Calling Towardsa Theology of Same-sex Relationships took the more cautious approach all of them were broadly accepting there were no real voices of dissent on this panel. Now on one level that is brilliant, as was the standing ovation Vicky got when she came onto the stage but it does worry me. A year ago I was chatting with a good friend who comes from a far more evangelical part of the church and who has been graciously journeying but is still in a very different theological place and she expressed the worry about what place there was for people like her at Greenbelt. Whilst I celebrate panels such as this on many levels and they make me breathe a huge sigh of relief I do worry that we are finding ourselves excluding people such as my friend by not including those theologians who come from different places but know how to express their views graciously.

On Monday morning Rachel Mann, who was chairing the panel We're Not an Issue, We're A Gift, opened the session with a couple of one liners related to "the day the gays take over the big top" and the "coming out event at Greenbelt". The reasoning she gave for these comments was whilst the voices of Gay Greenbelters had been there for many years it was the first time there had been an exclusively queer panel in a venue that size discussing sexuality and gender issues. The contributors were PadraigO Tuama, Sara Miles, Karl Rutlidge and LGCM's Tracey Byrne.  Previously such events had been fringe events organised by Outerspace in small venues. It was followed by a worship event co-ordinated by Byrne where there clerics from the CofE, URC and Methodist Church spoke together with a potential CofE ordinand where the focus was on the position with the main protestant historic denominations regarding same sex marriage.

During both the panel discussion which was followed by a q&a and worship session there was a focus on the positive contribution LGBTQI already make and want to continue to be able to make. There was implicitly within this a questioning of power and the ability of oneself to express a full god given identity, it was a point Padraig made more explicitly towards the beginning of the session. There were also points made about the way it enabled queer people to stand with and on behalf of others at the margins. Sara explained in her community Pride was seen as the feast of the unclean and Karl spoke about this experience of being involved in TDOR events. There was also discussion of the community aspect of experience. Tracey spoke of the disconnect between what is happening on the ground and what the institutional bodies and structures are saying making the point that experiences need articulating back.

Some of that experience was articulated back during the q&a part of the panel session where people discussed their own, often painful, experiences as they asked questions.

The q&a was important because it highlighted the problems on the ground which still need to be discussed, often in smaller spaces for example where straight allies involved in good practice find themselves isolated by other churches.

I want to pick up on two specific things which came out of the sessions which I found interesting. The first was the way in which the voices being given platform were from the historical churches and denominations yet within the questions we heard the voices of the Pentecostals. I want to argue there needs to be much more of a public engagement and working with those who are willing from the new church networks and neo-Pentecostal movements. Now, I am not naive I understand very well the problems and real dangers involved in this in terms of jobs, ministries and so on but I am very concerned that as we enter two years of listening in the historical denominations that the voices or stories of the other churches are being lost and the differences between the more conservative evangelicals and others are being further entrenched. I believe this is particularly important in light of the figures Linda Woodhead gave in one of her talks about the changing religious landscape in the UK. We need to find ways to engage with these people, even if it is not directly. Going back to my earlier point this is why I am worried that the voices of Greenbelters with more conservative evangelical views are not being heard as they once were around the festival or beyond.

The second thing is specifically Methodist, but I believe may reflect something wider. During the discussion Karl had a bit of a mind blank regarding the significant difference between the CofE and Methodists after conference; i.e. our queer clergy can marry and not lose their jobs - something somebody rushed up to correct during the q&a. However, when he was asked about the Methodist position he highlighted the fudge the Derby resolutions gave essentially the two denominations are in a similar place at the moment, but the Methodists are being more compassionate about it. Stephanie Jenner, a Methodist Superintendent, gave a far more optimistic view in the worship session saying Methodists were great on everything, CPD (the Methodist law book) said they had to be. She seemed to suggest it was a foregone conclusion that in two years time that Conference will reach the positive outcome. The reality which is somewhere between the two and far more complicated than I think either of them was ready or perhaps able to outline in that setting was illustrated by a question from Sally Coleman, a Methodist Minister and talented poet/blogger, during the q&a of the first session. She asked about what you do when you are totally affirming, working with those the church and wider society judge to be outsiders from a wider range of backgrounds and then get excluded by those locally in other churches, including from your own denomination. The reality, which the question highlighted, reinforcing the findings of the consultation, was that in some areas it is far harder than in others and you can have all the regulations in the world but if others are of a different view it becomes extremely difficult. Experience within these denominations depends upon what others, particularly those in positions of power do and say.

The highlight of the whole festival for me (from any perspective) was a young people's session I had the privilege to witness. Sally Hitchiner and some of the young adults from Diverse Church - both queer and straight allies - were facilitating a session in the Den which took the form of a brief bit of storyvism (where the young adults told their stories) and the young people breaking off into buzz groups to discuss questions before feeding back. The level of integrity, intelligence and respect in that session coming from the ordinary young people who had packed the tent to overflow was amazing. They were the model of what the rest of the church should look like when discussing this issue. During the discussions LGBTQI and a-sexual youth had the confidence to feed back together with straight youth, sharing their own stories and opinions. The difficulties faced by those coming out in rural contexts were bought up and highlighted as an area which needed wrestling with and there was an understanding that some would be living in situations where safeguarding issues may be a necessary concern to take into consideration when bringing up the subject with parents, for example. On the question of whether there was a need for role models there was real debate and respectful disagreement with excellent points being made by all. I think I am not alone in being an adult who felt privileged to witness that session and learned something important from the way those young people were conducting themselves. As we came out of that session we saw a rainbow in the sky above the site, it was very fitting.

I recently read an article on Generation Z by Angela Cross-Bystrom which I had treated with a certain amount of scepticism. However, having witnessed this youth session I think she is on to something. This generation are socially maturing at a much faster rate and are hugely more aware than those who have gone before them; their discussions are operating on a whole different level which we need to learn from. I never thought youth participation was an optional extra, but having watched them in action I think it is an absolute necessity for the church and wider society.