“A formerly homeless theatre workshop participant searches out the right characters for his tableau; he scans the group, and points to me. He places me in the scene; he lifts my arms and shapes my hand into a dismissive wave; he adjusts my hips and torso; he sculpts my face with his fingers, gently, until I am scowling scornfully. He crouches low, cowering in front of where I stand, and we hold this image. I hold this stance, I become this character.
I feel in my body how he sees people like me, I feel in my body that I am this character. My arms begin to ache; I try to look for cracks in the mould to overwrite this position of scorn, but I am frozen in character before the group. I am implicated.”
Imagine that. Imagine being so contorted in the eyes of a brother or a sister – someone who is homeless. Imagine what we look like as we step aside, as we look the other way, as we pretend to search our pockets for “no change”. Imagine what we sound like with our feeble excuses and dismissive words. Imagine the ugliness of ignorance and arrogance. Imagine the ugliness of being too busy.
Imagine the hands sculpting our face into scowling impatience and our imposing presence towering over the cowering and crouching.
Then imagine those rough hands at our face again – this time taking our cheek for a kiss, and a “thank you, friend”. What change would there have been in our face, posture and behaviour?
Theological perspectives have changed. Tonight I am meeting with our “Readers’ Council” to hear their concerns about their “Continuing Ministerial (Professional) Development”.These changes in theological perspective will be very much on my mind.
Reader ministry in the Church of England was “revived” in 1561 and in 1866 to minister in poorer parishes “destitute of an incumbent” and to cope with the population explosion in cities in the early 19th century. They had a different point of view from the clergy. The Bishop of Bangor (in 1894) saw the advantage of “Christian men who can bridge the gap between the different classes of society” – And the Dean of Manchester recognised that most Readers were “more in unison with the masses with whom they mixed”. Although the Diocesan Readers came from the professions, the Parochial Readers were described as ‘the better educated from among the uneducated’. Nowadays Readers and clergy train together both before and after licensing and ordination. I have been ordained long enough to remember that this was not always so, and to remember that the idea that Readers and clergy could train together seemed preposterous. Now we take it for granted and appreciate the advantages of learning together.
This movement of theology is reflected in many of our traditions. From a Roman Catholic perspective, Ilia Delio traces the development of theology from the preserve of the priest in his academic study to a vast lay, creative and inter-disciplinary movement. This huge paradigm shift is dated back as recently as the 1970’s when only 5% of theologians were non-priests. That figure has grown to over 60%. Theological education is now well beyond the control of the institutional church. Diarmuid O’Murchu lists features of this shift in his book Adult Faith:
Theology is no longer reserved to the academic domain.
Theology has gone global, even beyond the boundaries acknowledged in multi-faith dialogue.
Theology has become quite multi-disciplinary and interdisciplinary. “The contemporary lay theologian seeks to address the here-and-now of evolutionary creation … [casting] a wide net within a contextual landscape … [seeking] dialogue with partners in various fields of learning, transcending wherever possible the dualistic distinction between the sacred and the secular” (O’Murchu, p66f).
Lay theologians do theology in a vastly different way from their clerical counterparts, who “prioritise the church, its traditions, teachings and expectations” (O’Murchu, p119)
Christian theology has become radicalised as theologians “sought to realign Christian faith with one pervasive theme of the Christian Gospels: the New Reign of God”. (O’Murchu). Christian life is increasingly seen as “empowerment” and “called to be a counterculture to all forms of destructive power … facilitated not by some new benign form of hierarchical mediation, but by dynamic creative communities.” (O’Murchu).
For O’Murchu the “Kingdom of God” is “the companionship of empowerment” with theology being the “servant wisdom” of that companionship, so that “theology once more becomes a subversive dangerous memory, unambiguously committed to liberty from all oppressions and to empowerment for that fullness of life to which all creatures are called.” (O’Murchu, p65).
Theology has changed. In many traditions theology was thought to have been the preserve of the clergy. Readers and other lay ministers helped to open those boundaries, but their tendency remains to “prioritise the church, its traditions, teachings and expectations.” Now we increasingly realise that theology goes beyond the church (why has that taken so long?). Our shared “ministerial development” is to realise this, to overcome the tendency to prioritise the church and to engage with the “companionship of empowerment” wherever that is found.