Category Archives: Walls to Dust

The grace space between the Rock and the Person

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It’s that season where newspapers tell us stuff we already knew and there is a subsequent flurry of activity in faith based circles. This time is was The Times telling us Britain is no longer a Christian country, say frontline clergy. The article is behind a paywall but a summary with a couple of links is HERE.

In the accompanying flurry of radio interviews, articles and comments much attention is paid to How things are done and depending on your perspective, the same old arguments about the how get rolled out. Now Im starting to sound grumpy mainly because entrenchment gets us nowhere.  Perhaps one way forward is to think why are we in these trenches in the first place and I think that much of it is do with the Epistemology and Ontological approaches to church and faith and truth that I discussed in the previous post. Language is going to fail me so Im going to play with metaphor to try and find a more spacious way forward.

In one trench you have epistemology and we wave the flag of Jesus the Rock. Here we know what Jesus looks like, and like a rock it never changes. They are steadfast, predictable, weighable, and known, and when we look we see the security and shelter on offer. The truth is at hand but it’s held closed.*

In the other trench is ontology and we wave the flag of Jesus the Person. Someone like anyone who grows, eats, drinks and someone who learns and changes. They are prone to unpredictable stories, and when we look into their eyes we see we are all on a journey to the deep unknown. The truth is at hand and it’s held with and open palm*.

And like in wars of old, neither side makes any progress whilst the world looks on unable to comprehend why either side is so dug in the first place. But between them is a field a space where grace and love can model something else to the world. Its hard to imagine, impossible to describe but the deeper magic that rises up as each side climb out of their trenches, kick a ball around, exchange gifts and really encounter one another, yet it is something of beauty that the whole world recognises, longs for and is drawn towards.

Like the temporary Christmas truces during the war we catch these glimpses of beauty. These glimpses are fleeting because not because we resist change but because we resist loss and when you’re dealing with something as fundamental as the nature of truth people feel they have an awful lot to loose.  Yet we know these grace spaces when we see it, we catch these thin places out of the corners of eye, they serve as new banner to rally under but for something for lasting to be embraced we will need to clamber out the sides of those muddy trenches, take the risk of those first hard yards towards the other. Falteringly  step beyond the graves of heroes of bygone eras and enter the grace space. But to stay there we will need to let the grace space invade our very being, and do the soul work that these genuine encounters demand until we learn that neither truth needs the upper hand, and the kin-dom is so much more we can imagine.

 

*See Graham Adams Holy Anarchy “Truth-in-Hand. Grasped. Contained. Sufficient” p38 “Truth-in-Process. truth as event, conversation, an ecology of potential, attentiveness, the making possible of greater empathy.” p39

 

Explaining Church as way of being with AI’s help

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I recently did a podcast for Youthscape which timed in well with a lot of thinking I have been doing recently about the nature of church. my amazing friend Paul Rose gave some great thoughts that’s set my mind going on why knowledge (epistemological) based approaches to defining church are such a stumbling block. I think much of what I was arguing for in Here Be Dragons was a more ontological approach but At the time I hadn’t really encountered enough embodied theology and practice to start to frame it well. As Rachel and Martin said I use a lot of long words I thought I might just explain the ontological approach a bit more here. And then I thought as it was youth focussed and I’m into co-creation why not use the latest tech to help. So  I asked ChatGPT Ai to write it for me in the style of Sunday Papers blogpost and here with a few edits is what was created.

I think my shift reflects the growing interest among theologians and religious scholars in the use of an ontological approach and towards a deeper consideration of the fundamental nature of reality, and a rejection of the dualistic thinking that has long dominated Western thought. Part of what we learnt from being and doing church young people and Flow was we needed a different embedded joined up approach, and this was where we were heading in Here Be Dragons with sobornost.

At its heart, an ontological approach to the church emphasizes the importance of being and existence, rather than simply knowledge and understanding. While the epistemological approach tends to focus on the intellectual aspects of faith – what we know, what we believe, and how we come to know it – the ontological approach looks beyond these cognitive processes to consider the very nature of the church itself, and the role it plays in the world.

One of the key benefits of an ontological approach is that it allows us to move beyond the limitations of language and conceptual thinking. Too often, our understanding of the church is shaped by our attempts to put it into words – to define it, categorize it, and understand it within a particular framework. However, this can often lead to a narrow and limited understanding of what the church really is, and what it can be.

By adopting an ontological approach, we can begin to see the church as a dynamic, living entity that is constantly evolving and changing over time. Rather than trying to pin it down with definitions and concepts, we can appreciate the church in all its complexity, and recognize the many different ways in which it can manifest itself in the world.

Moreover, an ontological approach to the church allows us to move beyond the traditional boundaries of religious affiliation and denomination. Rather than seeing the church as a set of beliefs or practices that are unique to a particular group, we can recognize that the church exists in many different forms and contexts, and that it has the potential to transcend the divisions that often separate us.

Of course, an ontological approach is not without its challenges. It requires us to embrace uncertainty and ambiguity, and to acknowledge that our understanding of the church will always be limited by our own experiences and perspectives. However, these challenges are precisely what make the ontological approach so valuable – by embracing the unknown and the unknowable, we open ourselves up to a deeper and more meaningful relationship with the church, and with the divine.

In conclusion, the adoption of an ontological approach to the church represents an important step forward in our understanding of what it means to be religious and spiritual in the modern world. By focusing on being and existence, rather than simply knowledge and understanding, we can move beyond the limitations of language and conceptual thinking, and appreciate the church in all its complexity and diversity. So let us embrace this approach, and open ourselves up to a deeper and more profound experience of the divine.

The Ai bit ends here.

once the podcast goes fully live on the site I might say a bit more why I think how the epistemological approach showed up in the podcast discussion and how it can inoculate us from change.

 

Holding and being held – setting out

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Ive been thinking about writing again recently but struggling because the medium of writing does not model the message of what Im hoping to write on. Whilst it feels indulgent the only way I can approach the task is in a collaborative ethnographical way probably starting with me. This is because the topic i want to explore is how to find a deeper spirituality that thrives through the interconnectedness of all things and how this helps us find our place in the ongoing journey of change. There is some deep embodiment involved and to borrow from Donna Haraways work on chthulucene explore how the interconnectedness and entanglement of all things facilitates a deep rooted, earthed spirituality that enabled me to “stay with the trouble” in the past and sustains me towards the future.

Staying with the trouble for me is about staying on the edge and recognising that change, creativity and the generative possibilities for systems change come from here. This is being fuelled by two places. Firstly it was sparked through the practice of being on the edge and finding G-d was always beyond what I thought, and discovering a more embodied way to connect with this through Flow, Mountain Pilgrims etc. Secondly it is only more recently that I have begun to find a language for what Im sensing and this is coming from ecology (thanks to Strands and Haraways work) and Christina Cleveland’s work on liberation. These two spaces of language and experience have started to give voice to what I reaching for when I spoke about “feeling my forward”, church as part of the deep magic, calling the walls to dust, the heretical imperative etc. but I still find myself running out of words hence the difficulty in returning to writing.

Sophie Strand uses the word “Sympoiesis” to describe how different organisms and entities come together to create and sustain complex systems and ecologies. It is a collaborative and dynamic process of co-creation that isn’t driven by central control, and thus it challenges both hierarchical and reductionist approaches. When we start to join the dots between this and non reductionist approaches to ecclesiology that I think we see clearly through the use of metaphor when discussing church in the bible, we start to enter a space where the trinity, the church, humanity and the planet are caught up in a sympoetic dance towards what Martin Luther King describes as the arc of world leaning towards justice and love. Then this is where I start to run out of words again, so I resort to image/metaphor but our challenge is to inhabit a space that is less boundaried and this means we inevitably stay with the trouble. So all I can imagine as such a space is walking in Rumis field out beyond the ideas of right and wrong where we meet Jesus who is both the ground on which we walk, the wheat we run our hands through and the centre to which we journey.

It is possible to feel more than one emotion at once

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I wanted to write about what I’m observing in the Queens passing. This remarkable woman won me over, her dedication, faith, life of service was inspiring. She hasn’t turned me into a royalist or an advocate of the monarchy and that’s ok, it’s entirely possible to feel more than one emotion at the same time. In my case feeling a deep grief at the passing of a wonderful inspiring figure and feeling grieved that how the process has drowned out voices calling for greater equality at a time of such need. These mixed feeling are accompanied by a sense of bewilderment at how strongly the soft power implicit in cultural hegemony* is being played out so that any alternative voice is shouted down, arrested or demonised.
Obviously at times those dissenting any dominant system are subject to critic, and at times like this it is easy to write off dissenters, especially when the language used is abrupt and inconsistent with the grace needed by those feeling a sense of grief and loss. But never in my lifetime has there been a greater need to address the gap between the rich and poor. The cost of living crisis will never be solved by the crumbs from tables of the rich but only by overturning the tables. Just think about how we saw huge increases in the price of petrol and diesel that a few years sparked protest but now are just accepted. We are about to see the same thing happen with gas and electricity. In part it is cultural hegemony that enables this. The momentum built by valuing key workers during lockdown, and conversations that were just beginning to posit alternative ways of being, the strikes for living wages that were supported by the populace have all been hijacked by a narrower narrative that says we cant feel more than one thing at the moment, we can’t have a conversation about the injustice at the same time as grieving the loss of someone important and loved by so many people.
So we are going through a reinforcement of cultural hegemony like never before, and Liz Truss’ proposed tour with the new king is just the start, that if we don’t find a way to have a better conversation will keep the poor poor, make the rich richer, see pensioners dying in their own homes, kids go to school with empty bellies, while we sleepwalk into a new an era where nothing has really changed except a figurehead at the top.

 

if you’re not sure what cultural hegemony is or how it works visit HERE

The Mixed Ecology Trellis – a watershed moment?

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Over the past few months I have been using an innovation technique of Pitch and Exhibit to further my thinking on Pioneering and Church. What has become clear over the past week or so is that what has been emerging as fresh expressions, and pioneering expressions of church has matured and is now firmly part of the landscape of the church in the UK and consequently we need a better way to describe the mixed ecology of church that is now present in so many communities and spaces. We have long said that Time Honoured church and Fresh Expressions have distinct needs, but we also know that they need each other. If pioneers have the gift of not fitting in, when we also see them as being a gift to the church, conversations and practice take a creative turn. We have experienced this in Cumbria and in my previous post I failed to adequately recognise just how far we have come. It is clear through church history that both modal and sodal expressions of church are required to help everyone flourish but more than that, when there are good relationships between the two, significant cultural systemic change could be achieved.  I think we are very close to a watershed moment where we can observe the church Cumbria and in places beyond and really begin to shed light on what a mixed ecology of church might look like and how it interconnects and relates to one another. The image below is an attempt to capture this. You can find a larger image as a jpeg HERE or  in a PDF here

A few things to say about the Trellis:

  • We have been reaching for a more organic image than the spectrum and I hope this captures more the ecological element and interconnectedness of the Mixed Ecology. You can’t see it amazingly well as I need to fade it but there is a vine that weaves and interconnects across the different elements, traditions and approaches. This is to try and help people see this in a more patterned and less linear way.
  • We have deliberately moved away from and taken out the specific pioneer words, recognising that we are in a new space. We all have parts to play and we are one Church in many expressions with different gifts and need one another. This is not to say pioneer language is redundant indeed it remains critical in creating the space and continued imagination we need in the institution to reach the breadth and diversity of the communities serve.
  • We have removed the sense of Venn circles for a more fluid and interconnected approach.
  • The left hand arrow is deliberately split into two to capture the learning from the original pioneer spectrum that at some point(s) we need a distinct and deliberate shift in posture if we are to reach deeper into our cultural context. This is particularly the case as you move towards Innovation and Activism.
  • Accommodators has been one of the words we have wrestled with. It is meant as generous space makers, leaders who see that Time honoured and Fresh Expressions need each other. Accommodators are leaders who are secure enough to let others flourish and generous enough to let people go to new places they may never travel, but nourish and support them. Accommodators are not those begrudgingly making room for new things, but those who set people free to build the kingdom in the now and not yet.

I have said “we” in the wording above as the pitch and exhibit approach I have used means this has been developed collaboratively and I am grateful to all who have contributed over the past months and weeks. There is a lot to be said about the relationship between the spaces and particularly about the relationship between the centre and edge. Indeed I would even say the language of centre and edge is now problematic as  in a mixed ecology centres and edges are hard to find but that’s for another blogpost.

 

What are we organising around?

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I’ve been thinking a lot recently about what are the things people of faith organise around and the problematic nature of this as question with all the power assumptions and notions contained within it. For the last 30 years or so it’s been a fairly common refrain that church seems to orientate and organises around gathered worship services, this where the bulk of the energy and resources go, and perhaps there needs to be a shift towards organising around mission.
At the moment as I continue to call the walls to dust, I’m struggling with the idea of “organising” in pretty much any shape, whether it is around worship, services, mission activity, practices of prayer etc. Instead I’m trying to be more chilled, chaordic, embodied and flowing, a multi directional wanderer.
Which also means I’m left wondering what might different people, thinkers, theologians, missionaries have offered in the past into this space. If ‘Love has its speed. It is a spiritual speed. It is a different kind of speed from the technological speed to which we are accustomed. It goes on in the depth of our life, whether we notice or not, at three miles an hour. It is the speed we walk and therefore the speed the love of God walks.’ Kosuke Koyama – do we orientate around being and noticing? Perhaps we orientate around the outside and “being story gatherers” an idea Al Barrett and Ruth Harley start to unpack, or “faithful improvisation” Tom Wright, or personal practices of prayer. Newbiggin would be interesting as although he was very much about the local context and community the way he viewed the space between the death of Jesus as his last public act and the resurrection as something more private could offer an orientation/organising in this in between space.
so what are are you organising around, personally and corporately and what do think different people would offer as the locus to orientate around or is the very orientation idea something we need to critique further?

 

 

Missional spirituality and finding your tribe

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For many pioneers it’s lonely, hard and the gift of not fitting is the gift that you often want to give back. Many people I know are questioning where they fit and how to connect. As old systems die and new ideas emerge those with the gift of not fitting can connect and in most cases this creates a resilient movement for system change. (System change theory)

Over the past few decades we have seen this in church, the old system and institution is in its death throws, pioneers connections made us think that the new system can emerge from these connections. We saw some possibilities emerge with things like mission shaped church and FX that encouraged us to think it maybe just around the corner. Social media and networks helped many of those early emerging church pioneers find each other and in doing so we started to find our tribe. Many of the tribe were also already in the institution and the possibility of change led others to connect.

However many people I know with a deep sense of missional spirituality that emerged from practice on the ground are wondering if this is still their tribe and sensing something is not quite right.

I think two things are happening. Firstly because the church is such a strongly double wrapped paradigm it is much harder for those connectioned individuals to get the change needed to help the new system emerge. As the church embraced those from the edge that double wrapped paradigm bought control and sanitised the re-wilding. I’ve written elsewhere for example that FX gave the institution the ability to control the emerging church.
Secondly the rise of social media meant that the network grew fast and this caused it to be noticed. So then as institution got involved often with good intentions it meant in that growth the network accelerated but it also dissipated which created perfect conditions for the double wrapped paradigm of systems and hierarchy to pull back from real change.

But I think the good news is that the missional spirituality embedded within pioneers always pulls us back to wild practice and hope of change, and this is why so many are struggling to find our tribe within this new set up. But perhaps we need to think differently about systems change in the institution and our place in it because the institution has still not admitted to itself honestly where it’s at.

So instead of looking for a particular tribe and networking for change we need to recover and lean into our missional spirituality that bought us this far and recognise that there is a deep ecosystem at work that finds a way across tribal boundaries, and beyond institutional systems and connects. This will mean for some staying connected with institution and edge, for others leaving the institution again, but let’s foster that underground ecosystem that nurtures and sustains and that you only find as you embed yourself in your community and find others doing the same.

Lets dare to be the Mixed Ecology of church

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As I wrestled with the non-dualist ways of being missional church I was seeing in and through my practices with young people back in the late 1990s and 2000s, I became a big fan of Walter Brugemann’s work and particularly his work on orientation, disorientation and reorientation in the Psalms. This alongside Hegel’s thesis, anti-thesis and synthesis, and Paul Ricour’s work on naïveté, complexity and recalibration, this flow and process started to give me a language and frame of reference for the less dualist way of being that I was sensing and observing in the emerging church. Then through my post-grad I stumbled onto the idea of an emerging Habitus that Bourdieu identifies as something that emerges as an interplay between free will and structures and is developed over time. Habitus is shaped by both past events, present practices and our ideas (perceptions) of these events and practices. ie coherence (reorientation, synthesis, recalibration) emerges through the process. In this sense habitus is created and reproduced unconsciously ‘without any deliberate pursuit of coherence… without any conscious concentration’ see here for more info.

Both the national church of england (here) and in our county we are looking to become a deeper mixed ecology of church. I have two thoughts on this. Firstly it seems entirely natural and in line with the flow and process I first saw in Brugemann and more recently in Richard Rohrs work on Order, Disorder and Reorder – Institutional church, Emerging church to Mixed Ecology. It’s pattern we see through church history and before throughout the scriptures, all of which is very positive. However, my second observation is how much we lose when we try to organise, and how an emerging habitus comes without conscious concentration. So I find myself caught between a place of concern and hope. A concern that the mixed ecology become a bit like Bonhoeffer’s saying “The person who loves their dream of community will destroy community, but the person who loves those around them will create community.” A hope that the hard work of the emerging habitus of mixed ecology is sufficiently embedded and that we are in this new place of metaphor and symbol, of connectivity, of Time honoured and Fresh Expressions of church, and not seek to return to a modernist approach that categorises what is happening as the mixed ecology. But live in the spirit with her daring mixed ecological metaphors of wind and water that resist categorisation, control and keep us humble and always emerging.

Receptivity and Discipleship

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Receptivity is a fairly new term to me but has been at the heart of how I try to live as a follower of christ. Walking that balance which recognises that I both have story to tell and stories to hear, that I cannot limit something that is infinite so must keep my face set towards the person of christ (our true north) and doing so will always take me to the land of dragons.

In the midst of furlough I have been trying to take time to reflect on the missional space we find ourselves in and reading Stefan Paas’ Priests and Pilgrims when I have the head space. I loved how he picked up the true north in an early chapter talking about the danger of limiting mission (see Bosch) and said “rather than trying to describe where mission ceases and other Christian works begins we should keep stressing where the heart the magnetic pole of mission lies” and balanced this beautifully drawing in Rowan Williams work on the incarnation stating “receptivity precedes purpose, power and action”.

This really got me thinking about the importance of receptivity in relation to discipleship as we come out of lockdown. If a fraction of the people who have turned to prayer during this time want to take things further my guess is the churches first instinct will be, what do we teach these people rather than what can we learn. I also think that with all the talk of the new normal the church will double down on a kind of internal programme of theological teaching (giving people the basics first) disconnected from social learning and practices. Too often we have disconnected discipleship from the ongoing following of Jesus both infinite and finite. Too often we feel we have to get the basics right in others before journeying with them or sending them out. I’m always intrigued by how Jesus sent of the disciples and yes the 12 might have had more idea what they were doing but the 72 must had a whole series of crazy ideas about who Jesus was, what they were being sent out to do that was informed by hanging around and hearing a shed load of random stories that they may or may not have understood. But as Paas points outs they were sent out in the spirit of radical receptivity with nothing but their sandals and vulnerability as seekers, to find people of peace, learn what God was doing and find their place in gods mission. In doing so Jesus BROKE the stereotypes that we keep trying to return to of “givers” and “receivers” and set the trajectory that all mission is contextual, that God is already at work in the culture, that other is a gift and that discipleship is intrinsically linked to and flows from radical receptivity.

For a deeper look at receptivity check out Al Barrett‘s who introduced me to the term.

The future belongs to Maureen.

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Being involved in Gods mission means we start with asking what is God doing and its a key question many people are asking. One of the joys of social distancing being played out in the public space and where I see God at work is in those moments when you catch someones eye walking down the road and you both adjust your course slightly. In that moment and action something intimate happens as you both recognise and value the humanity, preciousness and dignity of the other person, and adjust accordingly.

Back in day aka about 6 weeks ago our our physical and emotional proximity was primarily played out in four spaces public, social, personal, and intimate. (see Halls work on Proxemics). These spaces not only helped us navigate culture and communication but also belonging. Indeed the church and other institutions often sought to foster belonging within certain spaces (eg encouraging alignment with a particular discourse in the public space of preaching, promoting connections in small groups, house groups in social spaces or prayer triplets etc in personal space). And in much the same way as the public space becomes intimate for a moment as we encounter a stranger walking towards us and adjust our path, so other spaces and peoples approaches to them have changed. The internet streaming of church services has blurred the public worship space as it enters homes and the personal space of prayer has gone into quasi social/public space as people phone it into a stranger for support. Whilst the intimate acts of compline or offices are made public as they are streamed from someones lounge or personal prayer space. Our physical and emotional proximity spacing and attitudes are changed and changing. What if this dehumanising and democratisation of spaces is something that can resource us as we prepare for the new normal. Our previous default (see Myers) as church was often to inhabit two spaces a public space (both in worship services and in social action spaces) and a social space (small groups) but what if instead of slipping back in that public broadcast space and social space (often hidden away in someones house) which together have too often fostered a dualistic separateness of the spiritual and human, we build on the new proximity emerging.

In Cumbria we have often talked about the mythical Maureen, who was faithfully part of the church for most of her life and now just retired continues to serve the local church and community. What ever we provide in terms of evangelism, discipleship and mission enabling has to work for Maureen. So when we talk about growing Fresh Expressions sparked by a question from Bishop Emma we have often said “wouldn’t it be great if every Maureen could have a FX around their kitchen table or in their living room”. I think this might now be more possible than ever. But it will not happen unless we build and learn from what God is doing now, and resist the urge to return to what was. The opportunity to merge and creatively continue to disrupt the proximity spaces to enhance a missional way of life where we live out our discipleship in every space is huge. What if all public worship and compile spaces are always on online so Maureen and few pals can gather around a table and join in in her kitchen. What if the thought for the week is streamed or printed and Maureen and different bunch of pals gather around a table that has now moved into the public space at the back of church whilst Shelia is at another table with different pals and does the same over cake. What if Maureen and friends come together and for a number of weeks in their personal space plan a way to serve the community and do this on last friday of every month. What if we hold the different spaces more lightly, and think strategically how they can resource one another more intentionally. WHAT IF and WHY NOT….