Onesimus wept

Denis Ladbrook leads reflection on the Philemon simulation
Denis Ladbrook leads reflection on the Philemon simulation

Church yesterday was an exercise in role-playing the 1st century church that met in the home of Philemon of Colossae. Creative imagination saw Philemon, his presumed wife Apphia and his presumed son and heir Archippus presiding over our regular congregation who had variously become the merchants, stewards and household slaves that met in Philemon’s atrium as a house-church.
The church meeting was in full swing when a messenger arrived bearing a letter from Philemon’s esteemed mentor, Paul. The porter was permitted to admit the messenger, who turned out to be Onesimus, a slave who had absconded Philemon’s household some time before.

Freeze-motion techniques enabled each group of participants to respond to what was about to unfold.

  • Philemon is suddenly confronted with a householder’s shame – a runaway slave.
  • Apphia presumably adhered to the strict Greco-Roman customs of managing the household. The absconding slave had disrupted the smooth manner of organising domestic arrangements.
  • The household slaves glanced uneasily. Onesimus’ disappearance had caused them trouble and some shifting in the pecking order.
  • Merchant guests and retinues forming the congregation were particularly interested in what was about to unfold. What would be the implications for their own household order?

Our role-players slipped into their roles as a forlorn Onesimus stood before Philemon clutching the scroll he had brought. Cat-calls, wise-cracks and incriminations filled the hall. Then Philemon commanded Onesimus to read the message aloud.

In faltering voice, Onesimus read the scroll which is the letter of Paul to Philemon.  Interjections from the gathered church continued and then abruptly stopped. The person playing Onesimus had stopped reading and was weeping real tears.  He had become Onesimus… and we had become the ones whom the apostle was directly addressing through Philemon.

It would have been easy to step in and halt the exercise. But no – now was the time to let the church be the church. The role play continued to its conclusion, but it was no longer a role play. It was church no longer separated by centuries, culture and tradition from its roots. The church in 1st century Collossae and 21st century Wembley Downs had become one.

The Onesimus in us all had become restored once more.

We could have explored further the issue of slavery and why it took 1700 years for Christians to raise a voice towards its abolition. Even now human bondage is deeply entrenched in our world community, deemed by multiple interests to be an economic reality that can’t really be completely dismantled (who made the clothes we wear right now, and under what conditions?). The Philemon exercise demonstrated unmistakably, however,  the radical dimensions of communal transformation that can take place even within inequitable and oppressive systems. The quest to transform human identity in the way of Christ does not stop within the church community, but it certainly starts there – and is nurtured there.

This exercise was inspired by the work of Dr Greg Jenks,  a presenter at the Common Dreams Conference, Canberra, 2013. 

An Evolutionary Theologian’s 10 pointers for progressive practice

Bruce Sanguin shared 10 succinct pegs for evolving practitioners of the Jesus way to hang their hats on at the Common Dreams Conference in Canberra tonight.

  1. Kick the apocalyptic habit. Things ain’t all bad, indeed the world is ablaze with the glory of God if one cares to look.
  2. Be inclusive of the tradition that nurtured you and provided your confessional DNA.
  3. Affirm providence – the loving nurture that pervades the cosmos.
  4. Get out of your heads – drop into your yearning. In avoiding the fear of the irrational, do not neglect to embrace the trans-rational.
  5. Offer hope.
  6. Preach beauty
  7. Return to the wisdom of the body – personal and planet – remember the Christian faith is incarnational.
  8. Redeem legacy of indigenous wisdom through listening to first peoples elders.
  9. Complain less and build the Kingdom of God more.
  10. Love all creation.

 

Is “Progressive” progressive enough?

 

This is the gist of one of many conversations emerging from today’s conversations at Common Dreams.

 

For some, the term “Progressive Christianity/Religion” sits uncomfortably – it can sound and feel elitist, judgemental and lack distinctiveness in articulating the motives of the gathering momentum (which are diverse and multi-directional anyway).

 

The metaphor of midwifery, also introduced today, informs the dilemma. After all, it is not usual to name a child until after it is born!

 

For now, progressive in the sense, of “moving forward”, “non-static”, “evolving”, seems to be OK for a peg to hang discussions on.

 

The movement looks for expressions of faith that are practical, based on Jesus inspired action rather than defining and debating Christological abstracts, inclusive rather than exclusive in transforming community, and ready to be caught up in wonder and partnership across a multiplicity of scientific, artistic and social disciplines.

 

In some ways, it’s back to the beginning, the core business of those who called themselves followers of the Way.

 

If this is what is meant by progressive, we are in for an interesting ride.

 

 

 

 

 

 

 

 

 

Do you hear what I hear? A voice in the wilderness ….

As our new government continues to dismantle structures of humanitarian aid through a policy of “absorption” and further bastardise our collective responsibility to the world refugee crisis, it was good to hear today of another voice of constructive protest.

A Progressive Christian Voice (Australia) described its manifesto at the Common Dreams Conference currently under way in Canberra.

APCV describes itself as a group of Christians who wish to contribute to a public debate by promoting a generous and future-focused understanding of the Christian faith.

It’s manifesto includes:

  • understanding Christian opinion to be more diverse and broader than portrayed by the media
  • contributing insights from progressive streams of Christianity
  • minimising effect of powerful lobby groups on public discourse
  • promoting public awareness of diversity of Christian opinion
  • welcoming fresh insights into the interpretation of Christian scriptures and tradition
  • not speaking on behalf of any Christian denomination, congregation, community or organisation

Think I can add my voice here! Let the green shoots burst forth from the cold earth.

Paradox of Spring

Today sees the installment of arguably Australia’s most conservative government ministry. It is also the eve, in the same city, of the Progressive Christian Common Dreams Conference. The juxtaposition of these two events creates a tension reminiscent of the paradoxes described by Parker Palmer when he explores the tug of war of life bursting forth from resistance – green shoots struggling from the cold dark earth towards the light. Today we will hear government pronouncements that reflect the cold philosophies of economic rationalism. Common Dreams, I anticipate, will fuel fires that warm earth sufficiently to nurture and germinates seeds of renewal and promise, so that compassion and natural justice once again have a voice that is heard in the crafting of public policy.

The Wars Over Christian Beards | Christianity Today

I’ve not had negative feedback on any of my variations of facial hair over the decades – starting with my clean cut afro in the 60’s, through to full face Ned Kelly and my current Colonel Sanders. Who would have thought prickle faced preachers to be such an interesting ecclesiastical subject for scrutiny.

The Wars Over Christian Beards | Christianity Today.

Vocational Wisdom

Photo of Parker J. Palmer

My peers agreed it would be an excellent focus for our small discussion group – Living the Questions: Essays Inspired by the Work and Life of Parker J. Palmer, Sam M. Intrator (ed.), (Jossey-Bass, 2005).

I had not previously heard of Parker J Palmer, but was attracted to his deliciously alliterative name. Google led me to discover that he is a sociologist/educator of significant standing across a multi-discipline spectrum. Many human services workers – teachers, lecturers, sports coaches, community workers, religious leaders – have benefited from his service of leading them to nurture and trust their deeper wisdom in the unique expressions of their calling.

This collection of essays seeks not to fete the life work of Palmer, but to extend the conversation stimulated by his skilful prodding.

Reluctant in attempting to trap Parker Palmer’s thinking in a reductionist “dot point summary”, the editor Sam M. Intrator nevertheless grasps the nettle, which is helpful to new initiates such as myself.

He thus summarises the body of work that inspires this collection of essays:

  • All human activity emerges from our inwardness, for better or worse. As we work and live, we project the condition of our souls onto our relationships. Sustaining good relationships among those with whom we work and live requires self-knowledge of our inner terrain.
  • There are pedagogies and ways of knowing that can invite and welcome the soul and heal the person. For Parker, being a writer who honors the sacred and being a teacher whose practice invites the soul into circles of trust are important life callings.
  • The route to enduring social change runs through individuals who join together after making a decision to live with integrity and wholeness. Despite his affection for the monastic life, Parker is a man of action who calls on us to understand the dynamics of social movements and participate in “right action.” 

I find this very inviting. Vocation ceases to be moulded in terms of career path and becomes integrated withe expressions of the inner self, something that became increasingly important for me as self-awareness came more and more to the fore in my day to day dealings.

I look forward to reading and pondering the essays.