Speak only if you can improve on silence...
It is not in our choice to spread
The world can do almost
the gospel or not. It is our
anything as well as or better
death if we do not.
than the church. You need not
Peter Taylor Forsyth
will I give to God, but how
great faith, but for individuals ready to follow him.
feed the hungry, or heal the sick. There is only one thing
Not, how much of my money
God isn’t looking for people of
be a Christian to build houses,
much of God’s money will I keep for myself. John Wesley
Hudson Taylor
the world can not do. It can not offer grace. Gordon MacDonald
“The history of missions is the history of answered prayer.” Samuel Zwemer
It is the duty of every Christian Mission involves the discovery that our faith and theology
to be Christ to his neighbour. Martin Luther
have been conditioned by
response to God’s ability, that counts.” Corrie Ten Boom
culture to a far greater extent than we had ever realised.
Evangelisation is a process of
Cultural conditioning is not
bringing the gospel to people
something that happens only
where they are, not where you
to other people, we too carry
would like them to be… When
cultural baggage which needs
the gospel reaches a people
to be declared ‘excess’ and left
where they are, their response
behind when we seek to share
to the gospel is the church in a
Christ with others.
new place.
David Smith
“It is not my ability, but my
Vincent Donovan
Faith in postmodern Europe “Europe,” writes Philip Jenkins, “has long been a malarial swamp for any traditional or orthodox faith. Compared with the rest of the world, religious adherence in Europe is painfully weak.” Travellers everywhere: abandoned churches or buildings with so few worshippers that they are little more than museums. It’s not a new thing. Some years ago, while attending a seminar about how the Romebased Catholic Curia works, I learnt that in the previous year the Roman Catholic Diocese of Rome had produced just one trainee priest and he’d died of old age while doing his course. At another level Europe is experiencing a mounting climate of fear. There is fear of a possible return to Cold War attitudes. There is fear of Islamisation and Europe’s possible transformation into “Eurabia” – to use a term coined by the Harvard academic Niall Ferguson. Then there is the fear
CONTENTS
quickly see signs of the decay of institutional religion
of meaninglessness. Clifford Longley, the donnish former Times religion correspondent has put it well: “Western civilisation suffers from a strong sense of moral and spiritual exhaustion. Having constructed a society of unprecedented sophistication, convenience and prosperity, nobody can remember what it was supposed to be for.” Yes, Europe – once the heartland of world Christianity – has become a mission field again. This, however, is only one side of the picture. Despite the corroding effects of postmodernity, faith in Europe is not by any means nearing extinction. Christianity is not giving ground to Islam. People no longer go to church out of compulsion or for social advantage so in consequence the churches are being freed to be the Church, small vigorous cells of mission creativity and spiritual enterprise. Faith is flowering among people who lived for generations with the aridity of socialist materialism. Young people are expressing faith through music and the arts. Refugee settlements are challenging the churches and the churches are responding with imagination and flair. The drug endemic is prompting churches to reach out in unprecedented ways and connecting them with their neighbourhoods with surprising outcomes. We offer analysis and snapshots of initiatives in which CMS is engaged with its many Europebased partnerships. To use words of Jesus, “I tell you, open your eyes and look at the fields. They are ripe for harvest.” (John 4:35)
04 From our correspondents 07 Mission and postmodern Europe 08 Mission frontiers: drug ministry by Alison Giblett 10 The return of the Zombies by Tim Dakin 11 In search of the spirit of truth by Tom Wright 13 Visualising hope by Sarah Dunlop 16 Hungary’s House of Horrors by Rene Padilla
John Martin
Editor john.martin@cms-uk.org yes Advent edition. Published by CMS. General Secretary: Canon Tim Dakin Editor: John Martin Designer: Seth Crewe Printers: CPO
18 Greenbelt, look out by Andrew Jones CMS is a community of mission service: living a mission lifestyle; equipping people in mission; sharing resources for mission work. Views expressed in yes are not necessarily those of CMS. CMS works in 70 countries, supporting in various ways over 800 people in mission and over 100 projects.
Printed on a sustainable paper that is elementary chlorine free and can be traced to bona fide sources.
Church Mission Society, Watlington Road, Oxford, OX4 6BZ Registered Charity Number 220297
20 Crowther Centre news 22 Networks change the world by Jonny Baker 23 Notebook by John Martin 3 yes Advent 2008
..from our correspondents... Felipe Yanez tells about his work among migrants at El Centro Cultural
Building bridges in Malaga You’ve probably heard the Chinese proverb, “A journey of a thousand miles begins with a single step.” Did you know that some feel a more accurate translation reads: “The journey of a thousand miles begins beneath one’s feet”? Or, “Even the longest journey must begin where you stand.” Fifteen years ago, Felipe Yanez “stood” at attention, in military uniform. While serving in the Chilean army he began following Jesus. Shortly thereafter, at a world mission conference in Santiago, Felipe began to feel a deep concern for Muslim people. In 1997, as part of a short-term mission team, he visited St John’s, Sparkhill, situated in a mostly-Muslim area of Birmingham. The following year, he moved to the UK and began serving at the church as a youth worker. Sarah Norris was living in Sparkhill, working as an occupational therapist. Having spent her early years in Pakistan, where her parents were missionaries, she understood what it was like to live in a majority-Muslim community. Felipe and Sarah married in October 2000. For six years, Felipe continued working with youth in the community, pioneering several initiatives while Sarah worked as an OT and led worship and a home group at St John’s. “Living in an area which is predominantly Muslim can be draining, yet rewarding,” Felipe recalled. “Learning to sing the Lord’s song in a strange land is part of the cost of being a disciple of Christ.” While in Birmingham, the Yanezes got to know several asylum seekers and refugees. “We were touched by the difficulties they face: having to leave their homes, friends, families and belongings to seek safety and freedom.” As Felipe and Sarah pondered their future, they began to feel more and more that they wanted to be involved in ministry to refugees, immigrants and asylum seekers…in Malaga, Spain. Every week, immigrants – often Muslims from North Africa – arrive on the Spanish coast, seeking refuge and a better life. What they often find instead is appalling treatment. Immigration, as in other parts of Europe, raises many issues with the local Spanish community. There are problems of racism, leading to discrimination and ghettoisation. The Yanezes felt their time in Birmingham, coupled with Felipe’s Spanish language skills, had prepared them for another step in their journey. Last summer, jointly supported by CMS and South American Mission Society, they moved to Malaga to work with El Centro Cultural (The Cultural Centre), which helps immigrants adapt to life in Spain. As part of their work, they build bridges with local churches, encouraging them to show love to “the stranger.” “The people we work with are more than immigrants or asylum seekers; they’re mothers, sisters, brothers, husbands and fathers – ordinary people whom God longs to touch with his love, peace and hope,” says Sarah. Obin is a Muslim from West Africa. He travelled with 130 men by boat, spending three perilous weeks at sea. His journey to a “better” life cost him 2,000 euros, but after a few months in Spain, his asylum claim was refused. If he finds a job, he may be able to stay, but not knowing much Spanish, his chances are limited. Through El Centro Cultural, people like Obin learn the language as well as computer skills, handicrafts and cookery. Practical support is given through providing food, clothes and furniture. When needed, Centre volunteers accompany people to appointments. When opportunity arises, Felipe and Sarah share the love and hope of Christ. Those interested are invited to attend church services and events. Some from other faiths, or no faith, have been regular attendees and ongoing discipleship is provided as people encounter Christ. “We are aware that we cannot change the world”, says Felipe, “but we are sure that God can bring restoration to many broken lives through us. We take comfort in the fact that Jesus doesn’t ask us to be perfect before he can use us…he wants to use us even now, warts and all.”
4 yes Advent 2008
To find out more and keep in touch with all our mission partners, log on to www.cms-uk.org/missionletters for the latest reports
Eyewitness: Georgia Just three days after Russian tanks rolled into Georgia, one CMS partner was heading into the conflict zone: Merab Bolkvadze of Zarebi, an Orthodox humanitarian charity. He reports here in his own words the frustration and fear of the Georgian people and his own personal view of the situation. In the early morning of 11 August Merab arrived in the bombed out city of Gori. Though outside the contested region of South Ossetia, many of the buildings were burned and ruined. Most of the population had fled but Merab met the local bishop, Andrew Gvazava, himself a refugee from Georgia’s other breakaway region, Abkhazia, since 1993.
Merab Bolkvadze gives a graphic account of life during Russia’s invasion
Merab takes up the story: “Bishop Andrew told us how much the situation was hard as the city had been bombarded since 9 August, several times a day. There were too many wounded and many dead among the civilians. “The bishop directed us to help the hospital personnel who were working in the most difficult conditions and provided first aid to the wounded. “When we arrived to Gori hospital, we saw the dreadful picture…We began to help the hospital personnel in carrying the dead or wounded that had been brought every minute by vehicles. The priests were reading prayers and putting crosses with Holy Oil on wounded people and medical personnel. “Though the city was under bombs, we still were planning to stay in and provide necessary help, but by nine o’clock in the evening we were informed that the Russian regular army and hired boyeviks (fighters or mercenaries) were entering the city with heavy artillery and we’d better leave. “In a rush we managed to evacuate the wounded, but as the situation was escalating too rapidly we failed to look after the corpses, leaving them in the morgue.” Merab and his companions returned to Tbilisi, the capital, with heavy hearts. “It seemed that Russian tanks were about to attack Tbilisi that night. The suburbs had been under shells everyday since the invasion. All this mess was known to me from the war in Abkhazia and I could not make out whether it will ever stop. The only thing I knew was that I didn’t want to go back to the Soviet period. The danger of it was real. “As I knew nothing about my family: my wife and seven kids, who were in West Georgia in the village 20km away from Poti City, which was also under Russian shells and with artillery in there, I was too nervous. We could not even phone each other. “With the blessing of the Patriarch of Georgia there were held long prayers for peace in every active church. “Next day in the church of my district I saw more than 500 internally displaced people (IDPs) gathered and requesting aid, as they failed to take anything from homes, except the clothes they were dressed in. “First of all they had to be sheltered somewhere. Zarebi was not ready for this occasion. We had no financial means. But we managed to do mobilisation of volunteers. We got the permission from the local government to place the refugees in the school building. Currently Georgian students are on holidays. “We asked the parish to provide the refugees with any kind of help. Mattresses, blankets and food were needed. The food problem we managed, but providing with living conditions was too difficult. There were many women and kids among refugees and they needed beds. Most of them sleep on chairs, tables, or on the floor. “A few days later international humanitarian aid was delivered. It made our job easier, though the aid is not enough. The IDPs still are living in the heavy conditions, although the hardest period is over. “We meet the refugees every day, help them, encourage them, and pray together with them. There were many among the refugees not been baptised. On Sunday we organized a baptising event and many turned Christians. “Currently there are more than 100,800 IDPs from Tkhinvali, and surrounding villages and cities. “Today Georgia in no longer shelled, but its infrastructure, in East or West, is badly destroyed by Russian regular army. In the tourism destinations they threw fire bombs and burnt the most valuable forests. The central road that connects West Georgia to East Georgia is blocked by the Russian army. “We are very much hoping for the aid from the international organisations and hope the peace will come.” 5 yes Advent 2008
To find out more and keep in touch with all our mission partners, log on to www.cms-uk.org/missionletters for the latest reports
A continent of change and complexity, says Darrell Jackson
It’s all change in Europe Europe is a continent in motion. There are Poles in Poole, Romanians in Rome, Brits in Barcelona, and Somalis in Sunderland. In London, Paris, Stockholm, and Kiev the frequent headlines that stigmatise immigrants are depressingly similar. Making an informed Christian response to migration in Europe requires a multi-level approach. Mission societies such as CMS can offer cross-cultural expertise in responding to migrants and, through its partnership with the Nova Research Centre, based at Redcliffe College in Gloucester, it has been taking a keen interest in Nova’s first major research report, Mapping Migration in Europe: Mapping Churches’ Responses. The report was simultaneously launched in April at events in Palermo, Sicily, and Melbourne, Australia, thus underlining the global significance of migration. Effective and considered responses to migrants require careful collection and analysis of statistical and other information. Mapping Migration in Europe offers 140 pages of unique analysis and insight plus detailed country-level information for each country in Europe. The report takes up some of the concerns that lay behind the original involvement of CMS in the Welcome Project, which was set up to welcome migrant Christian workers to Europe. As CMS and other mission agencies think about where, when, and how to work with migrants, its partnership with Nova puts it in a privileged position from where it can benefit from the research. Nova’s partnership with CMS will continue as CMS encourages further research in this vital area. Europe is a continent in transition. The historic Christian churches and denominations are being forced to renegotiate the public places that they have traditionally held in Europe. Dwindling church attendances threaten their long-term viability. Charismatic, evangelical, migrant and ethnic minority churches are contributing to a creative mix of new and emerging churches. Alongside these are emerging a number of new mission movements in Europe. This has been a common interest for both CMS and Nova and a European consultation in December 2008 will see them working together. CMS, through its innovative work with the Orthodox Churches of Europe, has been a key resource for Nova as it issues invitations to a number of Orthodox mission movements. This exciting event will bring together 25 practitioners with extensive involvement in their emerging mission movements and will lead to a key publication mapping this new phenomenon. Europe is a continent of complexity. Developing a European Studies programme at Redcliffe has seen CMS and other mission agencies consulting with Nova and Redcliffe staff to streamline the teaching content and its delivery. Teaching is a natural outlet for the research centre staff and allows continuous exploration of Europe’s complexity. CMS is one of several mission societies that are sending mission partners who are preparing for mission in service in Europe to Redcliffe where they are expected to attend the European Studies Short Course. Mission partners Felipe and Sarah Yanez, currently working Malaga, were the first to benefit from this partnership activity of CMS and Nova. At the heart of the partnership between Nova and CMS is a shared commitment to evangelistic mission in Europe. Research and action need each other and CMS and Nova have begun to demonstrate the vital relationship of these two activities. Through its partnership with the Nova Research Centre, I sense that CMS is becoming more effective at meeting the challenges of the dynamic and shifting cultural and social patterns that can be found in Europe. The Rev Darrell Jackson, Director, Nova Research Centre and Lecturer in European Studies, Redcliffe College, Gloucester. djackson@novaresearch.eu djackson@redcliffe.org
6 yes Advent 2008
Mission and postmodern Europe If we are to share Jesus and see lives changed
against shared values or creeds.
in our neighbourhoods and networks and within
Is Europe a postmodern continent?
Europe we need to come to terms with a mighty
Yes and no. Postmodernity has had a big impact in
shift in mindset that’s changed everything. It’s the
Western Europe and parts of Scandinavia. In contrast
shift from modernity to postmodernity. It’s the
the Eastern Orthodox churches never embraced the
biggest change that Christians have had to face in
Enlightenment so the picture is somewhat different
300-plus years.
in Russia and Eastern Europe with premodernity and
To begin, what do we mean ‘modern’? The English thinker Arnold Toynbee (who coined the term ‘postmodern’) proposed in 1939 that the ‘modern’ era ended around 1850–75. ‘Modern’ grew out of the Enlightenment, dating from the 17th century. It put a premium on rationality and became known as the Age of Reason. It proposed that science could produce laws (truths). With it came the idea of ‘progress’. The age of reason subjected faith to serious scrutiny and criticism, eg Immanuel Kant’s refutation of traditional arguments for the existence of God. In many ways, however, modernity served Christianity well. It was foundational for the Christian contribution to medicine. The idea of ‘progress’ meshed with a post-millennial vision for a better world that helped energise the modern missionary movement.
Essentially its foundation, as Lois Shawver put it, is “a loss of faith in the dreams of modernism.” Jean-Francois Lyotard summed it up in the soundbite “incredulity towards metanarratives.” To put it another way, postmodernity is fuelled by innate scepticism. It’s profoundly suspicious about any big-picture explanation about anything. Dale Spender the feminist thinker put it this way: “Truth
FACTBOX 2 Religion in Europe: some facts and figures Church attendance 13% at least once a week 10% once a month 12% at Christmas etc 8% once a year 56% never 30% 25% 68% 32%
the globalisation of business and youth culture is powerful.
FACTBOX 1 Main features of modernity • Economic Production: industrial and capitalist society served by a system of social classes • Urbanisation: growth of cities • The Bureaucratic State: emergence of powerful central government and administration • Knowledge: derived from scientific and rational thought, not faith, magic or superstition • Belief in Progress: based on confidence in science and technology. Main features of postmodernity • Growth of the service sector: decline in manufacturing, growth in flexible and home working, rise in unemployment • Spread of Globalisation: business and culture spread across national boundaries • Fragmentation: diversity, a pick and mix attitude • Loss of faith in science: “people no longer believe in the myth of truth” (Lyotard) • Scepticism about metanarratives: no big story • Abandonment of Enlightenment optimism Main source Hewett-Norfolk
So what are some of the implications for Christian mission?
So, what’s ‘postmodern’?
Belief in the UK 71% God 64% soul 44% life after death 53% heaven
modernity (applied Marxism) both strong elements. But
devil hell sin resurrection
Information from the European Values Survey 2002
is what we invent, not what we discover.” More popularly it’s expressed in the title of a Manic Street Preachers album: This is My Truth Tell Me Yours. So postmodernity emphasises personal choice over
1. Apologetics has a hugely important role. Christians need to be confident in their faith and able to make the case for believing, including being bold enough to “relativise the relativisers.” Art, music and symbolism come to the fore. 2. Style is important. It begins with becoming confident with forms of communication that are open to questions and allow for disagreement. The blogosphere with its rules of engagement and discourse is both a place for witness and for self-education. 3. Community is important: while attendance at conventional church may reduce even further, expect the cell group, large-scale festivals and experiments with community living to grow in importance. There are huge opportunities for churches who can understand how to be community and offer it to people who are disconnected by migration and other forces of postmodernity. 4. The Bible’s Big Story as an alternate world view. It’s vital that Christians rediscover the Bible, the grand narrative of God’s plan and purpose for the world he made. 5. The ultimate significance of Jesus of Nazareth. Towering above everything else is Jesus. He is attractive to the postmodern mindset. Our task is not merely to talk about him but to show him. 7 yes Advent 2008
the focus of my life, work and research ever since.” We asked Alison about her involvement in what’s emerged as one of the most effective fields of mission work in Europe. Firstly, how big a problem is addiction in the former Soviet Union? It was identified by former President Putin as Russia’s number one problem. It is affecting one in three families in the former Soviet Union. Some 40 per cent of working age men have serious alcohol
Mission frontiers: drug ministry
problems. This has led to a male life expectancy of 58 which is three years lower than any other in Europe; women’s is 63. Outside Africa it’s the fourth lowest in the world. In Russia and Ukraine becoming addicted to drugs is the biggest danger for young people, linked to the rapid cultural changes where norms are being re-evaluated. There are an estimated 1.5 million addicts in Russia, that’s one in 100, or one per cent of the population. The primary drug is heroin due to its high availability. Some is grown locally and much brought in from Central Asia. Russia and Ukraine are also on the northern trafficking route to Europe. So what is the strategy for the work you do? I currently work with ISAAC (International Substance Abuse and Addiction Coalition). They are a key partner with CMS for drug rehab ministry around the world. ISAAC’s strategy is to connect, encourage and equip Christians working in drug rehabilitation. The leaders of the drug rehab centres often work in very isolated situations under lots of pressure. There are large spiritual, psychological and financial demands on the
Alison Giblett
Christian rehab centres in Russia and Ukraine
workers so they really appreciate the opportunity to
are achieving spectacular results. What’s more
share and learn with others who are fighting similar
a high proportion of former addicts find faith
battles. It is a ministry that has been misunderstood
along the way. Alison Giblett is a consultant to
by many churches and there can be a lot of pressure
some of these ministries
from local government ministers. Up to now there
In the story of Jonah, a reluctant prophet was left with a sense of having no choice but do the Lord’s bidding. Alison Giblett’s story has some of the same hallmarks. “God unexpectedly but clearly brought me into drug rehab ministry in the summer of 2000 by sending me to Russia then closing all opportunities
8 yes Advent 2008
have been limited opportunities for the leaders to get formal training. ISAAC investigates the needs of ministries for a particular region and brings in trainers with the needed skills and holds local training conferences. I am particularly involved in the regional networks in Ukraine, Moldova, and parts of Russia.
for service for three months, until I was desperate
Can you tell us what a typical day
and told him I was willing to do anything.
might look like?
“I then received an invitation to work as a Bible
The majority of my time is spent working from
teacher in a newly opened rehab centre called Izhod
home, networking and facilitating communication
(Exodus). This enabled me to see the amazing work
between local Russian and Ukrainian organisations
of transformation that God provided addicts who
and western groups and preparing for the wide-scale
turned to him in repentance. Drug rehab has been
events such as training conferences. It means lots of
emails and Skype Internet phone calls. In 2007 there
inclined to do so. Helping to set a person addicted to
were seven events, so that meant lots of travelling. I
drugs free of bondage brings a blessing to everyone
visit rehab centres to build relationships, investigate
around them and can be seen as a demonstration of
needs and bring leaders of ministries together.
God’s power and mercy. It’s often mothers of addicts
Each trip is different but typical components
who first seek help. Through the church or rehab
include meeting with leaders, prayer, Bible teaching,
support groups for co-dependents, they receive
community chores and hanging out with residents.
healing for their own pain, wise counsel and strength
Sometimes I am a sounding board. I’m often a
to pray for their son or daughter. It’s still a struggle
confidant, often a friend and encourager but despite
but through the sometimes long and painful process
my best efforts I think I’m always a novelty factor.
before and during rehab, God touches the heart of
Previously while based in a rehab centres I taught
the addict. Rehab centres provide structured support
a foundational Christianity course and international
to help them learn to hear and follow God. The work
communication. Once a year I teach a module on
of God’s Spirit affects all areas of their life, leads to
drug addiction ministry on the social work track of
visible transformation and often leads to other family
the Moldovan College of Theology and Education.
members discovering faith in God.
So is there some measure as to
Do you offer a distinctive
how effective this work is?
Christian approach to drug rehab?
The effective work of Christian drug rehab ministries
Yes. Christian rehab centres see addiction of any
in the region of the former Soviet Union means there
form as primarily a spiritual problem, which results
are now thousands of Christian ex-addicts, many of
from a person’s separation from God. They therefore
whom are now providing prevention education and
focus on the heart of addicts, not their behaviour.
running rehab centres. Although there are hundreds
Even so, only God can change the human heart
of Christian drug and alcohol residential rehabilitation
though his forgiveness on the cross. Addicts are
centres in Russian and Ukraine, together they only
attracted to the love and acceptance they receive
have capacity to accommodate one in 100 or one
through the outreach workers and in the Christian
per cent of their country’s drug addicts. There is
rehab centres. Most have very little understanding
less help for alcoholics. So the role of these people
or belief in God but they are offered prayer for
in the community can be vital. Regional networks
their healing and invited to give God a try – to
in Ukraine, Moldova, the Urals, Siberia, and around
repent and follow him. Life in rehab is a process
Samara in Russia are now providing mutual support
of intensive discipleship with 24 hour support and
networks. Ministries are starting to work together in
training to live a new healthy way of life. No drugs
Central Asia and north-western Russia. The training
are used so many residents are surprised at how
facilitated by ISAAC has significantly increased the
light their withdrawal is. The results are remarkable.
ability of rehab centres to support people with
The President of the Russian Coalition of Citizens’
HIV and AIDS. Mildmay, the first UK AIDS hospice,
Initiatives has said that Christian rehabilitation
recently provided a series of detailed training weeks
centres in Russia and Ukraine achieve on average
(facilitated by ISAAC) to prepare rehab centres to
a recovery rate between 50 and 75 per cent. That
care for AIDS sufferers. A resource manual called Life
compares with professional secular and government
Continues was developed and printed by ISAAC and
programmes which, on best record, yield a 10 per
has been very well received. It is being printed in four
cent recovery rate.
“Christian rehabilitation centres in Russian and Ukraine achieve on average a recovery rate between 50 and 75 per cent. Professional secular and government programmes yield 10 per cent”
different countries in the region. The varied training and identification with the international network of ISAAC has provided the rehab leaders with a defence from local authorities who attempt to hinder their access or even shut them down with accusations of being unprofessional or illegal. Is drug ministry an effective route to evangelism? Drug and alcohol rehab ministry in Russia and Ukraine is the strongest determining factor of church growth. As a result many other churches have started a drug rehab ministry who were previously not 9 yes Advent 2008
The return of the Zombies By CMS general secretary Tim Dakin
“We are heading for not only minor changes in personal relationships, but for a different form of capitalism, a new global order, a different type of everyday life”
I’m not a huge fan of horror films. Too much of
phases of modernity, heralding the radical change
real life sometimes seems like a “night of the living
we are witnessing. In the first stage of modernity, the
dead.” The spectre of individualism is killing off a lot of
emergence of the nation-state reshaped some of
what was best in our lives, pushing what were once
the social collectives that held society together and
regarded as good things to becoming what the German
transmitted values. With it came the expectation of
sociologist Ulrich Beck has called “zombie categories.”
full employment even if meant exploitation and the
It has an impact on offices, tasks, roles or kinds of
ruination of the environment.
persons, leaving them in a state in which they “are dead and still alive.” Beck’s ideas have provoked me to think about how this applies to mission in our times.
In the second phase, postmodernity, a phase we are currently experiencing, there are four forces at work, reminiscent I think of the Four Horses of
What are some of our zombie categories? What
the Apocalypse: individualisation, globalisation,
bits of life have gone the way of the Dodo but still
underemployment and the ecology crisis. They are
remain and refuse to lie down? We have, for example,
turning what were previously familiar realities into
stopped using the word ‘missionary’. There’s been a
zombies. ‘Church’ and ‘parish’ are candidates for the
consensus that ‘missionary’ no longer works for us, so
zombie list. So too may be ‘community’, ‘mission’ and
we’ve buried it. Our name ‘CMS’ has been affected by
‘service’.
zombie-esque tendencies. We initialise ‘CMS’ so we don’t have to be explicit about either ‘church’, ‘mission’,
The challenge for me is whether we should simply go
‘society’ or ‘service’.
with the flow, accept that these valuable categories
Beck, among other thinkers, has identified two
have no continuing use, or whether we should work hard to bring them back to life. As Beck says, in the second modernity: “We are heading for not only minor changes in, for example, personal relationships, but for a different form of capitalism, a new global order, a different type of everyday life. We have to begin again by asking very basic questions about how we live, how we respond to these changes…” (my emphasis) I believe Christians need to urgently explore the implications of this deeper individualisation. As CMS, our community of mission service needs to offer a way of life that addresses this. We will need to use stories and models from the past to help us. Like the phase in the history of the church where people, faced with perplexing social change, went out into the desert. There they discovered ‘individuation’ – they recovered what it meant to be persons in relation to others, not just individuals. Basing their life on prayer these desert fathers and mothers triggered a mission that profoundly changed their world and its effects penetrated even as far as Britain. Our search in CMS to become a community of mission service is a small contribution to this great experiment of history. We can all be part of it, contribute to it, and believe that through it all things will be united in Christ for the glory of God.
10 yes Advent 2008
In search of the spirit of truth Bishop Tom Wright asks if the Bible can help us with the challenges of postmodernity We live in a world – the western world,
Christianity is no worse than the reaction against
but increasingly the global community –
reason itself. And ‘experience’, which for John Wesley
where truth is at a discount. Relativism is
when he elevated it alongside scripture, tradition
everywhere; there is only ‘your truth’ and ‘my
and reason meant ‘the experience of God the Spirit
truth’. Facts don’t matter, spin is all
at work transforming my life’, has come to mean
that counts.
‘whatever I feel’ – which is no more a safe guide
Likewise, and deeply worrying for the church, because we easily get sucked into this, argument and reason are set aside, and instead of debate we have the shrill swapping of hurt emotions. ‘I am a victim; you are prejudiced; end of conversation’. Or, in one of those worrying irregular verbs, ‘I am speaking from the heart, you are prejudiced, he or she is a bigot.’ This entire way of thinking – a world where the only apparent moral argument is the volume of the victim’s scream – is an affront to the biblical world, to the Anglican world, to the world of scripture, tradition and reason.
to anything than a glance at the English sky in the morning is a safe guide to the weather later in the day. Postmodernity doesn’t stop with the deconstruction of truth. It deconstructs the self as well. At this point the Gnostic would do well to hide, because in postmodernity there is no such thing as the inner spark, the true inward reality. That’s why, for instance, in today’s debates among the gay community, the essentialist position (‘this is who I am’) is increasingly discounted by the constructivists (‘this is what I choose to be today’) – though you wouldn’t know that from the way the church still talks about the
Reason is not the same as emotion or indeed
matter. But the greatest deconstruction of all is of
experience. Genuine screams of genuine victims
course that of the overarching narrative, the great
matter enormously, of course, and are all taken up
stories. Big stories, like truth-claims, declares the
into the cry of dereliction from the cross. But they
postmodernist, are claims to power. Live within the
are to be addressed, not with more screams, still less
modernist story and the modernists will end up
competing ones, but with healing, biblical wisdom.
running the show. That’s how the world has worked
The reaction against scripture within postmodern
for long enough. 11 yes Advent 2008
And of course that presents quite a challenge to the Christian; because the Bible is precisely a great narrative, the huge, sprawling story of creation and new creation, of covenant and new covenant, with Jesus in the middle of it. That is why many Christians today shrink their mission to the mere attempt to give some people, here and there, a spiritual life and a hope out beyond, rather than taking the mission where it needs to go, into every corner of God’s
“The answer is that the story of scripture is not a story of power, but a story of love – genuine love, overflowing love”
with the differences made for one another. Within the biblical narrative, of course, this reaches its great conclusion when heaven and earth finally come together, with the new Jerusalem as the bride of Christ. This is the biblical story of love: the love of God for his world, the love within that world for that which is radically different from me, from us, the love which really does ‘embrace the other’, not in a casual and floppy sense of ‘anyone who’s a bit different
world and its systems and structures. But please
from me’, but in the deep ontological sense of a love
note: the deconstruction of power-stories is itself
which goes out into a different country altogether
a claim to power. Pontius Pilate asked Jesus ‘what
to affirm the goodness of God’s creation there and
is truth’, because for him the only truth was what
to discover, in that affirmation, the greatest delight
came out of the scabbard of a sword. Indeed, the
which mirrors the delight of God the creator, the
conversation between Jesus and Pilate in John 18
delight of Christ the lover.
and 19 stands near the heart of a biblical theology of mission. In other words, though the postmodernist sneers at empire and its grandiose dreams, in the final analysis it colludes with it. It can scoff, but it cannot subvert. All those years of Jacques Derrida, and we still got George Bush. And Tony Blair.
What we desperately need, if we are to pursue a biblical, Christian and indeed Anglican mission in the postmodern world, is the Spirit of Truth. There is no space to develop this further, but it is vital to say this one thing. We have got so used to the postmodern sneer that any truth-claim is instantly suspect. And at
So what does the Bible itself have to say on the
that point many Christians have lurched back to the
matter? How can the great story I’ve been speaking
apparent safety of a modernist claim: conservative
of respond to the postmodern challenge – because
modernists claim that they can simply look up truth
make no mistake, if it doesn’t, our mission will shrink
in the Bible, without realising what sort of book it
into a sad little parody of its true self. The answer is
is, while radical modernists claim they find truth in
that the story of scripture is not a story of power, but
today’s science, without realising what sort of a thing
a story of love – genuine love, overflowing love for
that is either. But we cannot go back; we have to go
the world God made. Note carefully what happens at
on; and the Spirit of Truth, often invoked in favour of
this point.
any and every innovation in the church, is actually
I said postmodernity had one moral value only, the scream of the victim. That isn’t quite true. It has one other: the duty to, as is often said ‘embrace the Other’. This has come from various sources and it’s sometimes joined up, though I have to say with minimal justification, with some elements of the work of Jesus. This is at the heart of the appeal that we ‘live with difference’, and so on. I have spoken about that elsewhere; it all depends on a decision as to which differences you can and should live with and which you shouldn’t and can’t. There is an
at work when we live within the great story, the love story, God’s love-story, and become in turn agents, missional agents, of that story in the world. Truth is not something we possess and put in our pockets, because truth is grounded in the goodness of creation, the promise of redemption for that creation, and the vocation of human beings to speak God’s word both of naming the original creation and of working for new creation – the word, in other words, of mission. The Spirit of Truth is given so that, living within the great biblical story, we can engage in those tasks.
enormous amount of begging the question currently on this matter. But when we consider the biblical narrative we discover that here again postmodernity has produced a parody of the reality. In scripture, God makes a world that is other than himself, and that is full of complementarities: heaven and
12 yes Advent 2008
earth, night and day, sea and land, vegetation
The Rev Dr NT Wright is bishop of Durham and a
and animals, and ultimately humans, with the
prolific author in New Testament topics. Extracted
complementarity of male and female growing more
from a presentation at the 2008 Lambeth
evident within that world until it is finally affirmed,
Conference. The complete address will appear
producing a picture of a world of radical differences
shortly as a Crowther Centre Monograph.
Visualising hope Sarah Dunlop was commissioned by CMS to run a unique listening project involving 70 students from the former eastern bloc. Here’s what she found out Central and Eastern Europe has seen massive
The young people spoke about their dreams for
change in the last two decades. Working with
the future: how they hope to travel abroad, have a
a team of researchers and partnering with an
family of their own, be in a romantic relationship,
organisation in Slovakia, the work involved time
have a network of supportive friends and live in a
listening to more than 70 students talk about their
better world (without wars, poverty, disasters and
search for meaning, hopes for the future and what
injustice). For the most part, their thoughts about the
is significant to them in life. Students from Slovakia,
future were focused on life lived here and now. They
Poland, Bucharest, Romania, Ukraine and Russia took
believed that as long as they try hard, they could
part. Alongside the conversation Sarah and her team
achieve their life goal of being happy.
used photography and publish some of the fruits of this work here.
Additionally, the young people who took part in the project were invited to spend a week taking
“Working with images means that the young people
photographs of what is significant to them in life.
can respond to our questions about spirituality on an
As they spoke about these photos, their values
emotional as well as cognitive level,” Sarah explains.
emerged. They said that opportunities for selfexpression and creativity were very important to them. A Slovakian
Above: Team photo
Top: Visualising Hope available from: visualisinghope.wordpress.com
student took a
“When you ask someone a personal
photograph of her shoes and said, “I had a moment
Above: Sarah Dunlop (on the right) hard at work in Russia with translator, Alona Dengacheva
question such as, ‘What are your greatest hopes for the future?’ then it’s really helpful to use pictures to
of creativity – I was painting my exercise shoes, I
Right: Kinga Dabrowska (Poland) and Anna Maiorova (Russia), research assistants, photo taken by Andrew Dunlop
draw out responses.”
made them quite crazy…I enjoy it a lot, to create
Far right: research assistants analysing visual data in Bratislava, photo taken by Marsh Moyle
After the fall of the Soviet Union, people talked about
something, to give energy out of myself…”
a ‘spiritual vacuum’ and how many in post-Soviet
The concept of freedom was highly significant for
countries were eager to find some sort of religious
these young people. A Russian girl from Nizhny
meaning. Yet, 20 years on, this project revealed that
Novgorod took a photo of a person in a hang glider.
young people have very little interest in practising
She explained what this meant to her: “For me it
Christianity. Moreover, although they may have an
primarily signifies freedom. I mean I have always
interest in exotic spiritualities such as Buddhism,
dreamed of taking off the ground this way – to feel
Hinduism, astrology and other beliefs, very few practise
that I am flying high in the sky, above the earth. I
these as a religion. Instead, this study found that young
mean, this is great, these extreme, new feelings…it
people are simply creating their own worldview by
is also the embodiment of freedom from something
taking on various beliefs that are appealing.
in society.” 13 yes Advent 2008
Many of the young people feel the pressures of work,
live for? I have such a feeling of emptiness, like
studies and family and spoke about how much they
I am in a vacuum, like I don’t mean anything.” A
value opportunities to have fun. A female student in
Slovakian young person said, “I get scared that we
Nizhny Novgorod summed it up with a photo of an
are passengers, powerless, lacking significance in
ad featuring a large yellow smiley face: “This is fun,
whatever we do. At the moment, I don’t have an
laughing, entertainment. Naturally, it is important for
answer to my fears.”
me. One can’t live without fun at any age, especially at my age.”
Sarah Dunlop sums up, “The words of the young people clearly show that they need to discover a
When asked about their attitudes toward church the
meaningful relationship with God. Any ministry
young people gave a mixed response. Some were
that will reach them effectively will give them
positive, talking about the church as a place to meet
the freedom to creatively explore Christianity for
with God or as a symbol of their country’s religious
themselves, engage them in dialogue and most of all,
heritage. Others were ambivalent, not seeing it
it will be fun!”
having relevance to their life. A large number said negative things about the church. Many believed that churches are for uneducated, unthinking people. A Romanian student said, “I don’t have anything to do with churches… Because Orthodox religion cannot offer me the key to understanding things, I consider this religion to be simply a way of gathering common people, stupid people.” Many felt that church was a place where they would
be told that they were wearing the wrong clothes or not following the rituals in the proper manner. Essentially, they said, when they were in church they lost their ability to express themselves. The students valued self-expression, freedom and fun and saw the church as an institution that would force them to conform to its rules for living, restricting their freedom and certainly not a place for ‘fun’. This clash of values indicates that young people tend not to make time for church because they perceive that it would mean sacrificing their values in some way. Yet these young people were open to talking about their spiritual needs. A Russian student said: “This is my life. What will become of me? What do I 14 yes Advent 2008
A full account of the responses of the young people and comments from church leaders across the region has been published as a book called Visualising Hope: Exploring the Spirituality of Young People in Central and Eastern Europe. Sarah’s blogsite: http://visualisinghope.wordpress.com/
A selection of the photographs taken by 17 year old students from Nizhny Novgorod, Russia and Bratislava, Slovakia
15 yes Advent 2008
Hungary’s House of Horrors
Among the sad experiences recalled are: the deportation, under the Nazi regime, of thousands of Hungarian Jews to Auschwitz, where most of them perished; deportation, once the Soviets took over, of thousands of Jews to the Soviet Union, and of thousands of Hungarians of German origin to Germany; the ‘internments’ that took place after
A sobering visit to a Budapest museum prompted questions for Rene Padilla about the impact of ideology on our world and its people
the Soviet occupation, by which the new Hungarian authorities could place under police surveillance and eventually arrest any citizens suspected of opposing the regime; the concentration camps where thousands of prisoners were forced into hard labour; the ruthless communist campaign against the Hungarian peasants who resisted the collectivisation of the land. One of the rooms of the museum is called ‘Anteroom of the Hungarian Political Police’. It recalls the Political Security Department (PRO), which was set up by the Soviet Union in January of 1945 for the purpose of tracking down war criminals and bringing them to trial. Later on it changed its name several times but not its methods, including torture, and it gained fame as a dreadful force because of the violence it displayed to repress the enemies of the communist establishment. It was entirely at the service of the Communist Party. For many years the director of the Political Police was Gabor Peter, whose hideous participation in state terrorism is recalled in another room. No sensitive person can visit the House of Terror Museum of Budapest and not feel overwhelmed by the degree of terror that, under the spell of a totalitarian ideology, a group of powerful people can impose on a whole nation. The recollection of the atrocities committed under the Nazi and the Communist dictatorships does not only have
During the General Conference of the International Association for Mission Studies held in Balanton, Hungary, 16–23 August 2008, a group of participants, including my wife and me, paid a visit to the House of Terror Museum of Budapest. The purpose was to reflect on what happened in that country during the Nazi dictatorship
16 yes Advent 2008
historical value. It is also a forceful way to warn Hungarians and people from elsewhere against the dangers of totalitarianism. More than that, it is a good way to use memory to bring about healing and hope, especially when one takes into account that the culprits were in the end brought to court and condemned, and that the nightmare that the
of 1944–1945 and the following four decades of
museum depicts now lies in the past.
Soviet occupation.
A cry from Argentina
The museum is located in the huge building that
Coming from Argentina, however, my wife and I
both the Nazi and the Soviet regimes used as
could not help thinking that our country of adoption,
headquarters for their terrorist police force and as a
where we have lived for over forty years, also needs
prison. It enables the visitors not only to get historical
a house of terror museum. From 1976 to 1983
information but to listen to first-hand witnesses telling
we also lived a nightmare under a dictatorship fully
their personal experiences during the long and tragic
committed to an ideology – neither Nazism nor
years under the repressive governments.
Communism, but neo-liberal Capitalism; neither
backed by Germany nor by the Soviet Union, but (sad to say) by the United States of America! Quite understandably, we in the West readily condemn the state terrorism experienced by people in Hungary and many other countries during the Nazi and the Communist eras. At the same time, however, our eyes seem to be blindfolded to prevent us from seeing what happened in Argentina and in several other Latin American countries under the military dictatorships of the cold-war years. In the case of Argentina, it is estimated that 30,000 people regarded as ‘subversives’ disappeared. Surveillance, violation of human rights, torture – including rape, stealing of babies born of imprisoned mothers, and concentration camps became the
As my parents planted before I was born, so do I plant for those who come after me.
order of the day. Some time ago, Francisco Scilingo, an Argentine navy captain, shocked people when he confessed that, obeying orders from his superiors, he had participated in the killing of ‘subversive’ prisoners by drugging them and throwing them, alive and naked, into the sea from a plane in flight. By now, the horrors of Nazism and Communism are history, and so is the ‘Dirty War’ against the ‘communist subversion’ in the Latin American countries. Now that the ‘War on Terror’ is being waged all over the world, we urgently need a new house of terror museum to remind us that the ideology behind this new war also has an ominous track. As Hannah Arendt says, under terror, the majority of people give up, but a few do not, and humanly speaking nothing more is required and nothing more can be reasonably expected in order for this planet to continue to be inhabited by human beings.
“Now that the ‘War on Terror’ is being waged all over the world, we urgently need a new house of terror museum to remind us that the ideology behind this new war also has an ominous track”
Carlos Rene Padilla is the current CMS missiologist in residence. Born in Quito, Ecuador, at 15 he had a conversion experience, later studied at Wheaton and did a PhD in Manchester under FF Bruce. For many years he was on the staff of IFES, latterly in a publishing role and he is a prolific author. He has been very influential in the Lausanne Movement.
A family, sharing Jesus changing lives for over 200 years. Help enable the work of the CMS family to continue beyond our lifetimes. For more information, Sarah Thomas, our legacy administrator, is available on 01865 787518 or sarah.thomas@cms-uk.org
After a fantastic time at Greenbelt Festival a
and the footprint is tiny. Festivals in general leave a
few weeks ago, I am recommitted to the idea that
far smaller footprint than conferences that rely on
festivals represent one of the best opportunities the
hotels and airports.
church has to actually assemble in a way that is slow enough to enjoy each other. It is easy on the wallet and easy on the earth.
Greenbelt, look out The Euro festival scene is vibrant and bursting with potential for the Kingdom of God. Andrew Jones tells about his visit to Slot in Poland this summer
It is holistic. Some 130 workshops including all kinds of physical skills and exercises in bodily coordination. It has a carnivalesque flavour with
I have to confess that I am a festival junkie and
people learning to juggle and paint and fling
my family are just as bad. Until a few months ago,
poi around. It creates an atmosphere of humility and
my kids had three armbands on their wrists from
learning.
the three previous Freakstock festivals in Germany.
It is ecumenical. Slot is managed primarily by
Freakstock, home to the Jesus Freaks since 1995, has
Protestants but it hires out an old Catholic monastery
seen its numbers rise to 8,000 young people and
to host the event. It manages to draw both Protestant
has helped to launch other festivals with a similar
and Catholic young people. In a predominantly
theme. Freakfest in Czech Republic, for example,
Catholic country, there seems to be a lack of
which also has a blend of hardcore alternative music
controversy and disunity at Slot.
as well as Bible teaching and worship. Slot Festival in Poland, also, has been helped along by the Jesus Freaks and other movements to become a favourite on the Christian festival scene.
It gives itself away. Like other festivals that have encouraged it, Slot is supporting other countries to start festivals. One of the outstanding examples is UPfest in Ukraine that started a few years ago. I met
Our family were there last year, at Slot, camping in
the leaders of UPfest at our round table in Slot and
our teepee and surrounded by hundreds of tents.
was so excited to hear their story that we are already
Slot Festival meets around a large monastery that
making plans to be there for the next festival.
is mostly abandoned and comes to life each year with the young people that make up the Slot Art Festival. After arriving at Slot, erecting the tent next to the monastery wall, and getting into the vibe of the festival, it soon became obvious why it was so well liked. Here are my reasons why it stands out as a truly unique experience.
Anyway, it’s possible that festivals are not your thing. Some people hate going without showers and suffer from Portaloophobia and that is understandable. For those in the UK who want a festival experience, Greenbelt is a good balance. But for those who want to adventure out beyond the country to see something young, fresh, and bursting with potential
It is youthful. Out of the 5,000+ people who were
for the Kingdom of God, I challenge you to cross the
there, I would say most were in their late teens or
channel and take a look for yourself. You might like
perhaps early 20s. I was one of the old guys. I felt like
it. You might get addicted. You might even pencil in
Rip Van Winkle! Honestly. And even though it can be
festivals as part of your spiritual calendar.
depressing to be in your early 40s when everyone around is half your age, it’s also really exciting to see the future of church in Poland and see so much hope.
And if you can’t make it, please pray for us as we host training opportunities for young leaders during the festivals in our tent as a part of the leadership
It is cheap. Five solid days of festival for 35 euros.
round tables. Our round table at Freakstock drew
And you can camp for free. Compare that with your
over 70 leaders from 25 countries and helped us
average Christian festival where 35 euros will hardly
connect with young leaders from Bulgaria, Hungary,
get you to the registration table. Festivals can only
Ukraine and Russia.
do this if they don’t hire the big name speakers and bands who only come for a fee, the expense of which is thus passed onto the participants and in
In 2009, we plan on bringing training for missional cells and enterprises to about four European festivals.
a poorer country would mean that a lot of people would not be able to attend. Better to have the highly committed speakers, bands, leaders come who can often pay or help pay their own way.
18 yes Advent 2008
Andrew Jones is a member of the CMS Europe
It is environmentally friendly. People generally
staff team. You can read him regularly on his
come from the area and the few countries around
blog, read and see more about Slot including
Poland. Most people stay in tents and the monastery
photos and video:
is not air conditioned. Very little energy is used up
www.tallskinnykiwi.typepad.com
Depictions of Christ from around the world, from The Christ We Share, produced by CMS, USPG and The Methodist Church, used by permission.
Tanzania (25+) 20 April–3 May 2009
Kenya (18-30) 6 July–1 August 2009
Romania (18-30) 5–22 July 2009
Tajikistan & Kyrgyzstan
For more information visit www.cms-uk.org/encounter contact Sarah on 01865 787494 or email teams@cms-uk.org Closing date for applications: Monday 2 March 2009
(18-30) 24 July–17 August 2009
Russia (25+) 4–18 October 2009
Egypt (25+) 11–25 October 2009
NEW! Urban Encounter 2009
Crowther Centre news
Raiding the Archives
“Shout joyfully to the Lord, all the earth.” Psalm 100.1
Society has operated. Included are records of the Society’s home
A first edition of Samuel Crowther’s
administration (minute books, ledgers,
translation of the Psalms into Yoruba
correspondence and publications) and of
is just one of several fascinating items
the work of individual missions, among them
recently uncovered in the CMS archives.
letters and diaries kept by missionaries. Over
One of the richest collections of mission
the years the Society has absorbed other
and international history in Britain, the
missionary societies, and some of their
CMS archives contain more than two
archives too now form part of the collection
million items. Every once in a while, as in
in the University Library: for example, the
the case of this early translation, even the
Church of England Zenana Missionary
Crowther Centre staff are surprised at some
Society (founded 1880), the Female
of the treasures they’ve found. Besides
Education Society (founded 1834), the
the Psalms, librarian Margaret Acton and
Loochoo Naval Mission (founded 1843), and
archivist Ken Osborne have also catalogued
Mid-Africa Ministry (founded 1921).
Crowther’s Yoruba translation of Matthew and some early reports from his Niger
In Oxford you’ll find a full set of the archive
mission, complete with maps.
catalogues for the Birmingham collection,
The main CMS archives collection is housed at the University of Birmingham, but many resources are available at the Crowther Centre for Mission Education at CMS in Oxford – and online. In Birmingham, papers from CMS’s founding in 1799 up until 1949
20 yes Advent 2008
microfilms for two-thirds of the archive collection and CMS records and publications dating from as far back as 1813. From time to time we’ll be featuring “Treasures from the Archives” in Yes and at the Crowther Centre pages online.
are open for scholarly study.
You’re welcome to visit the Crowther Centre
The collection is a rich source of information
any time; the archives are available for
not only for ecclesiastical history and
consultation during normal library opening
missiology but for the secular history
hours (9am – 5pm). However if you wish
and anthropology of the many countries,
to speak to the archivist it is best to arrange
particularly in Asia and Africa, in which the
an appointment by ringing 01865 787400.
30 October, 8pm
Free parking. Before the evening lectures, you’ll
Ann Pilling – Fake Gardens, Real Toads
have an opportunity to meet with other guests
Ann Pilling is a well-known children’s novelist. She
and friends and enjoy a meal, which will be served
was awarded the Guardian Prize and has received
from 7pm at the CMS cafe. Cost of the meal: £7 to
two Carnegie nominations. In recent years she has
be paid on the day. RSVP for the meal seven days
focused on poetry. Her poems have won prizes and
before the lecture of your choice to:
commendations in several competitions.
berdine.vandentoren@cms-uk.org
5 November, 8pm
More events
Bishop John Pritchard – Telling it Slant: the need for eccentric mission Before becoming Bishop of Oxford in 2007, Bishop John was Warden of Cranmer Hall, Archdeacon of Canterbury and Bishop of Jarrow. He has written a number of books, including books on prayer and on the work of a priest.
18 November: Annual Crowther Lecture, 8pm Given by current missiologist in residence Rene Padilla, this excellent lecture will focus on globalisation, particularly from the Global South perspective. Early 2009, date to be confirmed, The Role of Christianity in Britain Today, lecture by Paul Woolley
Forthcoming monographs: Dan Groody on mission and migration Ida Glaser on Crusade Sermons,
13 November, 8pm
Paul Woolley is director of Theos, a public
Francis of Assisi and Martin
Catherine Fox – Wrestling with Angels: inspiration and writing
theology think tank. In addition to working as a
Luther: What does it mean
parliamentary researcher and directing a political
to ‘take up the cross’ in the
Catherine Fox is the author of three novels, a
unit, he has had extensive public affairs experience
series of humorous books arising out of her weekly column for the Church of England Newspaper.
in the charity sector. Paul’s current research interests include social cohesion in a pluralist society and
20 November, 8pm
the role of government. Paul is engaged in post-
Roger Wagner – Walking on Water
graduate study at the University of St Andrews.
exhibited widely. He is also an accomplished poet. 27 November, 8pm
Feb–May 2009 Missiologist in residence announced: The Rev Dr Parush R Parushev first PhD in applied mathematics. In 1992 he was
Julia was a diplomat and Oxfam policy adviser
made a Fellow of Petri Primi Academy of Science
before becoming a widely published children’s
and Art, St Petersburg, Russia. His second PhD
author. Her first novel, The Diamond of Drury Lane
is in theology with specialist areas in Christian
(2006), won the Waterstone’s Children’s Book prize
ethics and moral philosophy. Parush has been
and the Nestle Children’s Book Prize Gold Medal.
involved in the re-establishing of Baptist higher
4 December, 8pm
theological education in Bulgaria, suspended after
Rob Hutton – Can you Love Jesus and Journalism?
1939. In 1991 the Baptist Union appointed him
Rob currently covers British politics for Bloomberg News.
bi-vocationally as a director of the Bulgarian Baptist
11 December, 1pm Toddy Hoare – The Word in 3D The Rev Toddy Hoare trained as a sculptor, served in the army and later became a parish priest. He has always combined sculpture with his ministry
Project Evaluation
on Changing Demographics of World Christianity
Originally from Sofia, Buglaria, Parush obtained his
Julia Golding – Creative Struggle: Christian author or author who is a Christian?
He helped set up Christians in Journalism in 2002.
Johan Velema on A Biblical Basis for
Todd Johnson
Roger studied under Peter Greenham at the Royal Academy School of Art and his paintings have been
context of Islam?
Theological Institute (BBTI). He is a popular author, lecturer and conference speaker and we’re thrilled to welcome him to the Crowther Centre.
NEXT ISSUE OF yes DUE MARCH ‘09
and now preaches in bronze as well as conducting retreats using sculpture. 21 yes Advent 2008
Networks change the world by Jonny Baker
When one person has an idea to join in with
shows and newspapers have broadcast the TTIS
connect with others sharing a similar vision of what’s
message; policemen have used the campaign in
possible the world can really change for better. This
their “on the ground” work; Black Rebel Motorcycle
is the power of networks.
Club rocked the Bloomsbury ballroom for a benefit
A friend of mine, Si, had a concern about sex
gig; MPs across the parties have praised The Truth
trafficking – in fact more like a raging anger following visits to bars where girls were visibly being picked up. He got to know a few sex workers in his local area, built friendships and helped them as individuals. But it didn’t take long to realise that the problems were pretty broad ranging. Chatting with a few friends he got connected with a few other people who were involved in care for sex workers or political campaigning. A few emails, Google searches and coffees later, he begin to build up a picture of the scene and the various economic, immigration, political and cultural factors at play. Crucially he also connected with some others who caught the vision for doing something and a small team was formed with Aimie and Shannon picking up the baton. The team quickly found themselves part of an informal network of brilliant people working on their own projects but also collaborating together. An idea began to form – no one seemed to be working at the
Isn’t Sexy in the House of Commons; the minister in charge of this area is now publicly stating the importance of addressing demand – the main political objective. The team are currently evaluating the campaign’s success and will be self-publishing an activists’ handbook for others wanting to embark on something similar. Several things are interesting about this campaign. Aside from printing, the campaign cost virtually nothing. It wasn’t spearheaded by an organisation. Volunteers made it happen as networks of people shared the idea, cooperated and joined in collective action. This network of people is not a club you can join – it was much more organic and invisible. It wasn’t something that was led – at least not in any traditional sense – though the people involved had a high level of skill at getting people connected and participating. The technological tools that are available in the world of digital media, all free if you have a computer – email, websites, blogs, social networking sites and so on, were absolutely crucial to the process.
customer demand end of things, with men who pay
This process is so simple that you can miss it. It’s
for sex. Via a few networked connections, a design
particularly easy to miss if you are looking for success
agency got involved and a beer mat and poster
with an organisational or old paradigm pair of glasses
campaign was born called The Truth Isn’t Sexy.
– measurable outcomes in organisational strategy
One side of the beer mat has a seductive image and phone number but flip the card over and the message is about sex trafficking with the story of the sex worker. Shocking but brilliant! The goal was simple – to get these into pubs around Britain. Another network was needed – in fact ideally other networks. Through informal relational connections, a website, emails, friends blogging and yes more coffees and conversation, money was raised, the printing done and groups found through the different networks to go on pub crawls in their cities to persuade pubs to join in the campaign.
achieved by professionals supported by systems of hierarchy and control. At its heart CMS is a network of people wanting to join in with God’s mission – probably more like a network of networks. The chances are if you are reading this you are part of it. Only a small percentage of the network are paid staff. The organisation is simply part of our network and community. In Europe we hope that CMS will be a network environment that enables like-minded people to connect and self-organise to change the world as they share, cooperate and get involved in collective action. Where you would like to participate in the mission of God? Maybe we can introduce you
I am involved in an alternative worship community,
to a few other like-minded people?
Grace, in Ealing. We are in both formal and informal
For further info see www.thetruthisntsexy.com
networks with other alternative worship groups and emerging churches so we were contacted and did a pub crawl through Ealing.
22 yes Advent 2008
and film nights have been organised; national radio
God’s mission it’s a good thing. But when they
Shannon (Hopkins) is part of the Mission Leadership and Community team. She facilitates NET, the Network of Entrepreneurial Talent which
The campaign launched in spring 2007. Two
CMS helped catalyse – see
hundred thousand beermats have been distributed
www.networkofentrepreneurialtalent.com
in city centre pubs and NUS bars. Fashion shows
Jonny blogs at jonnybaker.blogs.com
by John Martin At 10am on 10 September 2008 a man in a white coat switched on the Large Hadron Collider (LHC) sending proton particles on collision courses thus simulating the ‘Big Bang’. The big question of course is this: who flicked the original switch?
In an exciting move New Zealand CMS is to
pigs” and “All Hindus are brothers,” the mob began
have an African face at the helm. The Rev Steve
breaking into homes that displayed posters of
Maina is to be its next General Secretary from 1
Jesus, stealing valuables and eventually burning the
February 2009, subject to immigration formalities
buildings. When they found residents who had not
being completed. Steve, 37, moves from his role
fled to the nearby jungle, they beat them with sticks
as General Secretary of Church Army Africa (CAA)
or maimed them with axes and left them to die.
based in Nairobi, Kenya. CAA has trained and deployed over 500 evangelists and missionaries
A light-touch article in the Oxford Mail about
in Eastern and Central African countries. He is a
Tanzania-based Andy and Susie Hart creating
gifted speaker and for some years now has been
employment for deaf and blind young people
part of the Faith2Share Network comprising various
making paper from elephant dung caused smiles at
members of the CMS family of missions and
CMS. Comments in the paper’s website reminded
close allies. Steve is married to Mary, a counselling
me, however, that there’s no shortage of raw,
psychologist, and they have two children, Rinna 8,
downright hostility to honest practical faith here on
and Tanielle 5.
our doorsteps at Oxford. “I hate do-gooders”, one opined. “Another one of these ‘christians’ helping the little coloured people in Africa and getting a nice warm patronising feeling from it.” Ouch.
“Another one of these ‘christians’ helping the little coloured people in Africa and getting a nice warm patronising feeling from it.” Ouch.
Strategy change at Willow Creek Community Church in Barrington, Illinois, offers an important pointer to what it takes to embed evangelism in the life of the local church. Since 1975 this megachurch has run ‘seeker sensitive’ services. Its model has been adopted widely all over the world. But Willow Creek has announced that it will now gear its weekend services toward mature believers seeking Photo: from CMI synod
to grow in their faith. The change follows a four-year
Reports of the wholesale murder of Christians
research project. Willow Creek had worked on the
in the Indian state of Orissa make sickening reading.
premise that it should attract people searching for
It’s not just a case of spontaneous violence getting
answers, bring them into a relationship with Christ,
out of hand. Christian observers said the attackers
and then capitalise on their contagious fervor to
set their trap well. First, they built makeshift
evangelise others. Analysis of the research revealed
barricades of trees and small boulders along the
that evangelistic impact was greater from those
roads leading into this village, apparently to stop the
who self-reported as “close to Christ” or “Christ-
police from intervening. Then, eyewitnesses say, the
centered” than from new church attendees. Ergo,
attackers went on a rampage. Chanting “Kill these
effective evangelism grows out of discipleship. 23 yes Advent 2008
