July 2012 - Transformation

Dear Friends

Spirituality

Hello, I’m a recovering racist … and a recovering sexist. My name is Mark.

I recently attended an international conference is Johannesburg hosted by the Jesuit Institute entitled Spiritual Direction in the African Context. The above comment stems from a paper presented by Prof Susan Rakoczy, IHM, Women and Spiritual Direction: The Many Dimensions of Co-Discernment in which she challenged us to recognise the formative nature of society upon us; that while we may not – or no longer – consciously hold to racial or sexist dogma, if we have grown up in a society that has formed us in these ideologies (she grew up in the USA) we, like alcoholics, are never truly free of these social diseases. Her paper focused more particularly on the struggle women directors and women seekers of spiritual direction experience, influenced by the patriarchy of church and society; and how this is often a barrier to women in growing into a true sense of self in a world where male experience and needs often define our spirituality, theology and praxis within the church and the social environment.

Racism in the South African context has devolved in our post-1994 democracy into classism and xenophobia. Whenever, we find ourselves talking about, “Those people …” or saying to someone in some way different from ourselves, “Your people …”, we are guilty of spreading these social germs. We often react with surprise when we are challenged for making what is perceived to be a racist, classist, sexist, homophobic or xenophobic remark, and are sure we are not. However, if we have been exposed to these social diseases – and if we are honest, they are prevalent globally in most cultures and societies in some form – it is likely that we are in a continuous process of recovery (unless we consciously choose to promote these evil attitudes), hopefully moving to greater wholeness as individuals and societies, but recovering nonetheless. This process of recovery impacts on our spirituality, our awareness of self, of God, of community, and is often at the root of social and community breakdown. It stunts our spiritual and emotional growth as persons. An awareness and willingness to acknowledge that we are recovering – as opposed to recovered – is a first step towards relational and social health.

Corpus Christi, with our wonderfully cosmopolitan and intra-cultural diversity, offers an ideal Alcoholics Anonymous-type space to begin to deal with these negative issues and attitudes that affect our society. The question, ultimately, in our parish context is whether we are able to trust one-another sufficiently to create such a space where our antibodies to these social diseases can be strengthened? One of the Wesley brothers described the church as a microcosm of the greater world, a thought that I find helpful when we have to deal with social and relational pain within the church and Christian community. If we create this space for each other there will be times when we are hurt by fellow Christians

Is God’s power strong enough to sustain us through these actual or potential hurts that we may truly be a transformed community transforming our world? I believe it is possible.

So what are you recovering from?

Cathedral Update

The Commission under Canon 21.3 has begun its work, and the Cathedral has requested that the process of mediation only begin after the Commission’s investigation is complete. While these processes continue Chapter members will take Sunday services at the Cathedral on a rotational basis, and the process of appointing a Dean will begin and other governance issues will be addressed.

Anonymous emails emanating in some form from the Cathedral community, along with various newspaper articles, continue to undermine and attack the Bishop’s character and leadership. Please realise that these articles do not reflect the whole truth and are often based on false allegations and not on proven fact.

Please continue to pray for the Cathedral Parish, the Diocesan Leadership and our Bishop, and those who represent the Province on behalf of the Archbishop, that real reconciliation and healing may be experienced by all concerned.

Blessings

Mark

May 2010

Dear Friends

A “new thing” in our midst

Last month I said “I’d love to know what your perception is of the “new thing” that God is doing in our midst.” Due to the complete lack of response I’m wondering if we have our heads firmly buried in the sand, or whether we hope that by not acknowledging “new things” they will disappear and life can continue as normal? Or perhaps God has passed us by, and we have been left in some backwater, marking time?

I’m reading a book – as part of my studies – by Ron Martoia Morph! The Texture of Leadership for Tomorrow’s Church. In it he makes the following insightful comment:

“In our postmodern culture, people are looking for experiences to bring them closer to God. Why have we been so unimaginative? Postmoderns aren’t looking for principles to die for; they are looking for practices to live by” (page 58).

The challenge we face as Anglicans, along with other so-called “main-line” Churches, is that we have been shaped over centuries by a worldview that raises “principle” on a divine pedestal, and is often suspicious of “experience”. Postmodernism is a worldview that forms the outlook and expectations of many younger people (mostly those under 50) and these people are often drawn off to Christian communities that offer a more experiential faith dynamic. It is not that principle is unimportant, it is just no longer pivotal.

Rules and regulations are the pedestal that upholds principle, and Martoia comments that the postmodern perspective associates rules and regulations “leading to dull, monochrome lives” (page 58), and thus to a dull, monochrome faith. As Anglicans we are often nervous to venture too far into the experiential realm, finding our comfort and security in transcendent truth and principle. We are suspicious and critical of other denominations and many of the newer “break-away” communities that appear to reject the sense of dignity that principle engenders in worship and life. And we are nervous to let these ideas through the door: the very thought of them makes us insecure.

Another book that I have been reading – Systems-Sensitive Leadership: Empowering Diversity Without Polarizing the Church by Michael Armour and Don Browning – suggests that postmodernism encompasses at least four emerging worldviews (thinking systems and values), themselves discontinuous, that the Church increasingly needs to take cognisance of. While there is far too much detail to go into here, the key issue is that “main-line” Churches like ourselves need to begin exploring ways to incorporate and make space for people who have an increasingly different perspective and expectation from that which has shaped our Church-life over centuries. Statistics strongly suggest that in the Western world the Church as we have known it is dying, especially when attendance figures are married to population growth. Research suggests that this is not due to a decrease in interest in spirituality – which interest remains high among postmoderns – but is rather an inability (unwillingness?) to transform in order to meet the needs of a new generation, a generation whose needs are discontinuous with the past.

And so, perhaps, I got the question wrong last month, and I need to ask instead, “What new thing does God want to institute in our midst?” – do you have any thoughts?

Blessings

Mark

May 2007

Dear Friends

Who are we?

A basic human question people have asked throughout the ages is, “Who am I?” There remain many answers, but one that continues to hold my attention is an answer that affirms my existence in the context of relationship. It is an answer that emerges from our African context, one that makes me proud to call myself African: “I am because of others.” This is a powerful statement of community, of belonging, as it speaks to my humanness and to my value as a person.

However, beyond our humanness we need to explore our spirituality, who we are in God. This is an exploration of our core, that part of our existence around which everything else revolves: our essence, our spirit. Our spirituality is partly defined by worship: the way we address God; the manner in which we acknowledge and respond to God; the environment within which we discover God.

The Church seeks to provide a context for such discovery. Too often we approach our faith – our worship, our relationship with God – from the perspective of what we can gain from such encounter, hoping for some cure-all that will magically and instantly make us whole people. When this does not happen we walk away despondent and unfulfilled, often angry. What is it that we are missing?

A beginning of an answer is that we are often overly “I” focused. It is in focusing beyond ourselves that we begin an adventure in faith; it is in immersing ourselves in a spirituality that draws us out, that stretches us, that makes us uncomfortable with being comfortable, that introduces us to God; it is in sharing the adventure and the moments of discovery; it is drawing alongside other people who will mentor us, and whom we can mentor, that the journey of faith gains meaning. Christian spirituality calls us to discipleship, and to make disciples. We are called to give before we receive, and to receive through our giving: in serving we are served; in caring we are cared for; in healing we are healed.

Traditional?

Our parish “Statement of Purpose” declares that at Corpus Christi we are traditional Anglicans. What do we mean by the word traditional? There are numerous legitimate ways to interpret this word: what it does mean for us? Sadly, in the wider Church context, traditionalism has become synonymous with maintenance and a refusal to accept new ways of doing things (e.g. the Ordination of Women). At Corpus Christi we need to beware this danger, and in order to do so we need to explore our interpretation of the concept.

I suspect that at the core what is important to us at Corpus Christi is that we do not lose the sacramental rituals that are richly filled with symbolic meaning. We fear that new innovations, new ways of doing things, will dilute our sacramental heritage; and so we are tempted to cling to those things that we associate with our past experience, such as classical hymnology. However, Christian praxis evolves and we need to recognise that much of what we consider core is just dressing. An Anglican Prayer Book 1989 is very different in perspective from the older South African Book of Common Prayer, and yet it is recognisably based on our earliest Anglican prayer books: Cranmer’s liturgical innovations of the 16th century.

In preparing and experiencing our Lent Course this year I was struck that in terms of the new social paradigm (referred to by some as “post-Christian”, “post-Modern”) – essentially defined by the attitude “anything goes” – that it is sacramental tradition and its complex symbolic imagery that has the power to reach our post-Modern society. However, we need to dress it differently: we need to liberate ourselves of the stuffy image mainline denominations are perceived to carry; we need to discover a greater flexibility in order to be relevant to a new generation who consciously avoid institutionalised religion. This is the challenge on which our future existence as Anglicans hinges.

Vision?

In our March Council meeting it was agreed that we (Corpus Christi’ians) are content with our values, our sense of purpose (as defined in our Statement of Purpose), and that this gives us a foundation on which to build. What we now need to develop is what Jim Collins in his book Built to Last refers to as a “Big, Hairy, Audacious Goal”: something that will draw us into the future with expectancy and enthusiasm. Twenty-five years ago building a parish on the eastern border of Pretoria was such a goal. We now need to develop a new Big, Hairy, Audacious Goal (a BHAG) that will guide our purpose for the next ten to twenty years. What is God calling us to? What is the vision God is setting before us? We need to seek God for our direction.

When we seek God, we are essentially asking him to lead us. Joan Chittester in her book The Rule of Benedict: Insight for the Ages says, “The function of leadership is to call us beyond ourselves, to stretch us to our limits, to turn the clay into breathless beauty.” She goes on to say, “But first, of course, we have to allow it to happen” (pg 174). The question must then be: are we willing for God to lead us in directions we may not yet have contemplated, may not be entirely comfortable with? In this regard our comfort zones are often defined by our own limited sense of who we are, and the challenge is to be open to seeing ourselves as God sees us. Chittester says, “The reality is that we are often incapable of assessing our own limits, our real talents, our true strength, our necessary ordeals” (pg 173).

Special Vestry

As a first step we will be holding a special Vestry Meeting on Sunday 13 May 2007 after the 9am Eucharist. We will consider our building – the place we meet to worship (the word “Church” actually refers to the people of God, not the building). It needs urgent maintenance, and this becomes an opportunity to increase its size. The building may sound a strange place to start seeking God’s direction, but it is the one constant in our Christian community life: it is our gathering place; it is the place from which we are sent, Sunday by Sunday, back into the world to serve God and humanity.

Thank you!

A big thank you to you all for the generous Easter gifts I received. Your care and love is much appreciated.

Blessings

Mark