Saturday, 23 February 2013

Prayer: Personal development stages


By Barrie Baker (WA SCM)
(First appeared in Jubille Grapevine)

I owe a great debt to those who taught me to pray. They did so, not by means of any form of structured teaching, but by praying around me and including me with them. In Sunday school, at home, in church services, I was swept along by and with others, and gradually moved to an autonomous experience by the time I was sixteen. 

What did they actually pass on to me? 
Most importantly, I caught an awareness that I was not alone in this existence: that if I were up against loneliness, death, bewilderment, or confusion, there was a harmony that I could relate to and communicate with, and that was always available. This harmony I came to know as God, but only after much instruction and life experience. Before that realisation I knew it as personal and holy love. 

So I was able to pray before I had faith, just as a baby knows a mother’s love before he or she has an awareness of the personality of the mother. 

I started to experiment with prayer, looking for attractive and meaningful arrangements of words that were able to catch hold of my attention. I found wonderful combinations of words that swept me along. I could remember them and use them as a focus. But these forms could gradually lose their magic; catch and hold my attention less and less. If I had strong emotions or concerns that did not relate to these words then the harmony was replaced by pain. I wanted to throw these words out: they hurt me. 

I next looked for all the principal concerns in my (and that of others) world and built them into a list. I would focus on the members of that list and seek to look through them to God behind, hoping that God, the objects of my concern, and I could be harmonised. But, like all lists, it needed maintaining and had a structure that was coming from me and not from God. 

Later, knowing that God can and does change people’s lives and behaviours, I sought to use prayer as a means of changing my behaviour to be closer to that of God’s desire (that is, to make my behaviour less sinful). However, I was never really sure exactly how my behaviours affected people, so I had problems praying about relationships whose natures I did not fully understand. It could have been prayer wide of the mark. 

Each of these developmental stages has left a useful residue for my prayer life. Words, lists and self-analysis are still part of my prayer. But behind these means is an awareness that my relationship with God is healthiest if God puts the structure in. I put in the time, reflect on where I am in God’s world, and wait. Sometimes God gives me an insight, renewed confidence, or a command. 

Sometimes, but not always, a miracle occurs whereby the God of my prayer changes me according to His dearest wish, and sometimes I know this. 

What a precious gift! 


Thursday, 24 January 2013

Unsure what an SCM is?

SCMs
SCM (Student Christian Movement) is the most commonly used name for the WSCF-affiliated ecumenical student groups who meet in schools, universities and other tertiary institutions to study, work and pray together.

Local Student Christian Movements
Most local Student Christian Movements are ecumenical student organisations that hold regular meetings within a particular university, college or school. Some local movements are denominational student and youth groups which belong to a larger ecumenical association. In some cases an SCM group is an integrated part of the life of a Christian college or Theological college.
Local groups operate different models of leadership appropriate to their cultural context. Most groups are led by a combination of people who take responsibility for organising the group's study and dialogue programme, worship life, movement building, finances, outreach and activism.
Local movements may belong to a regional collection of movements within their country and all are affiliated to SCM and WSCF through their national movements.

The core aims of SCM are shared with those of the federation, working with students and campus communities to:
To call them to faith in God - Father, Son and Holy Spirit - according to the Scriptures and to discipleship within the life and mission of the Church;
To help them to grow in Christian life through prayer, study of the Bible and participation in the worship and witness of the Church;
To help them to witness Jesus Christ in the academic community;
To bring them into fellowship with one another in mutual service and to support efforts to serve all students in their needs;
To help them to strive for peace and justice in and among nations;
To help them to work for the manifestation of the unity of the Church;
To help them to be servants and messengers of God's kingdom in all the world.

These aims are interpreted and lived out differently around the world as appropriate to the particular context of each movement.


SCM activities: the life of the local movement
SCMs usually organise their group life around a regular meeting on campus. Often weekly, these meetings may be complemented by special programmes of seminars or open lectures on specific issues, retreats, camps and project work camps, vigils and prayer meetings, Bible study meetings, organisational meetings for political activism, activism events, gender caucuses and joint meetings with other student groups and NGOs.

A regular programme of SCM meetings will include most of the following aspects (which are explained in paragraphs with the same headings below):

:: Ecumenical Community
:: Personal Spirituality
:: Theology
:: Bible study
:: Prayer and worship
:: Interfaith dialogue
:: Social and political analysis
:: Social and political action
:: Outreach
:: Gender justice


Ecumenical Community
Student Christian Movements are ecumenical communities which form young ecumenists.
SCMs gather together young women and men students from diverse denominational backgrounds in a community of peers. In SCM, students negotiate between their different church traditions at a level which is usually only experienced by the clergy and hierarchy of the churches. SCMers regularly work to understand what is shared and what is unique between their traditions as part of working and worshipping together. As a result SCMers often develop a stronger and more focused sense of their denominational identity as well as a sense of personal ownership of their part in the whole church.
SCMs are particularly open to searchers as well as to believers and many SCMs include students of diverse religious backgrounds who fully take part in the life and work of the movement.

Many SCMs encourage students to understand other denominations by sharing in worship at churches of different denominations. As well as broadening the individual student's idea of the church, these worship experiences help SCMers to understand the traditions of their peers.


Personal Spirituality
SCMers are encouraged and fed in their personal spirituality by SCM's open and non-judgemental environment for spiritual exploration. Students share from their personal spiritual journeys and are encouraged to follow many different avenues for spiritual growth including reflection on poetry, creative writing, various forms of prayer and meditation, the dramatic and visual arts, liturgical innovation and much more. SCMs aim to walk alongside students in their own journey of discovery and to help students make their own personal connection to Jesus and his story.


Theology
Study of theology is a core activity of the Student Christian Movement. Theological questioning underpins the whole life and work of SCM. Students in SCMs are challenged to keep on asking theological questions, "Where is God in this situation? "What have different scholars had to say about this in terms of our Christian ideals and the challenges to action?" "How do we understand what God is saying to us in our context?" Students are equipped to answer these questions with a diverse range of theological input from different traditions, cultures and contexts. Alongside Bible study and social and political analysis, theology is a constant in the programmes of SCMs.


Bible study
Bible study plays an important role in the life of the Student Christian Movement. In SCMs, students are challenged to view the Bible afresh with the same thoroughness and depth they bring to their chosen fields of study. Exegesis and hermeneutics are offered to students as tools they can use to uncover the texts in a new light. SCMers are encouraged to regularly revisit the Bible and the interpretations they have been given, to try and find their own way into the text. SCM members are also introduced to the riches of Biblical scholarship from feminist and women's perspectives, liberation theologies and from a variety of other approaches. Bible Studies are a constant in all SCM programmes to help students make their own connections with the story of God and God's people.


Prayer and worship
Prayer and common worship undergird all the work of the Student Christian Movement. As well as the ecumenical challenges of worshipping together, SCMs offer the space for young people to explore creative styles and forms of worship amongst their peers. SCMers often lead worship, organise whole worship services and write prayers and reflections. It is also common for chaplains at educational institutions and clergy of different denominations to help lead SCMs in the formation of liturgies and liturgical styles appropriate to their ecumenical and student context.


Interfaith dialogue
The Student Christian Movement is committed to peaceful and just relationships with people of other faiths. Many SCMs visit communities of other faiths, and meet with students from other religious traditions for interfaith dialogue and work on common concerns.


Social and political analysis
Student Christian Movement programmes include the study of cultures, societies and politics with an emphasis on social justice. SCMs are called by the Gospel to pay particular attention to the plight of the poor and marginalised. In the light of the Gospel, SCMs study issues of economics and trade justice, gender justice, globalisation, racism, violence and war, HIV/AIDS, poverty, human rights and environmental concerns and many other issues.


Social and political action
Student Christian Movements are involved in direct action on social and political issues. Actions can range from lobbying politicians through letter writing, performing street theatre or making submissions to government through to organising mass demonstrations. Common to all SCMs is a commitment to the education and formation of future leaders in just alternatives to the current political systems. Particularly in the cases of non-violence and gender justice SCM educational work often aims for a fundamental change in cultural norms. SCMs join together with ecumenical and human rights NGOs and other people's movements to address issues of common concern.


Outreach
Student Christian Movements proclaim the Gospel in their work and outreach. Some SCMs focus on traditional forms of direct evangelism while others work on spreading the Good News through their programmes and public profile. SCMs strive to build up the body of Christ through their work and to encourage students and young people to a fuller and more integrated approach to the impact of Christian faith in their lives.

Gender justice
SCMs aim to organise their structures and programmes to create equal opportunity for women and men. SCMs are encouraged to promote women's leadership and to maintain a focus on gender justice in their fields of study and action.

SCMs: National Movements
Each local SCM is affiliated to a national Student Christian Movement. National movements organise the national life through an annual conference and Annual General Meeting. National movements usually organise national or regional programmes on specific skills or issues that require the resources of a bigger grouping than a local SCM unit. These programmes may include activism projects, theological or issue-based study conferences, work projects, outreach and movement building projects or training programmes. National programmes and projects are often carried out with the help of the Ecumenical Assistance Programme.

National movements are commonly run by the Annual General Meeting or general assembly and an National Executive group that meets between AGMs. A General Secretary, Women's Co-ordinator, Programme staff and administration staff may be employed or work voluntarily for the movement. Many national movements publish on the web and produce a national magazine or newsletter. Some national movements have official NGO status with their governments while others operate under threat of persecution. All national movements belong to one of the Federation's global regions and each affiliated national movement has a vote at the World Student Christian Federation's four-yearly General Assembly.

Monday, 17 December 2012

SCM Friends Gathering - images







Victorian SCM Friends Gathering: Davis McCaughey remembered, John Mott's umbrella, ASCM today...


On 1 December Victorian Friends met over lunch at Deepdeene Uniting Church in Melbourne.


It was a time to meet new people, renew old friendships and hear about SCM’s past, present and future. 


View more images from the gathering.

As we introduced ourselves around the circle after lunch, we heard from people who spoke of the impact of SCM on their lives, for example people who worked for the WCC, people who married after meeting at SCM conferences, and people who have just joined SCM in recent years. My favourite story of the movement's past was told by Irene, an SCMer whose house was visited by John Mott, convenor of the meeting at Ormond College in 1896 which led to the founding of the ASCM. At some stage during his visit Australia, Mott would have found himself without an umbrella - this is because he had left it behind with Irene’s parents.

There were three speakers later in the afternoon:

Sarah Martin spoke about her recently-published biography of Davis McCaughey (see the review by Wes Campbell in the Uniting Church’s Crosslight) and reflected on his role in the movement.



ASCM National Secretary Ann Ng reported on the current initiative by ASCM to build a relationship with SCM Timor Leste. SCM TL is larger in numbers than our own SCM but is also experiencing the same struggles to grow and serve the Christian tertiary youth community. As many ASCMers had benefitted in the past from our regional links, we recognise the wealth in continuing this practice.

In June this year Ann and Daniel Broadstock, a 22-year old La Trobe university student, visited East Timor and joined the study tour organised by Helen Hill (courtesy Victoria University) through which they learnt a great deal. They had also held discussions with members of SCM TL. Both groups looked forward to being connected more.

Normally SCM TL has their congress (similar to ASCM conference) in September but this year due to many of their leaders being abroad this had not eventuated. Our hope is to be part of their congress next year, so we will seek up to 4 or 5 students (partially funded) to go to Timor Leste (most likely September 2013) and participate in this congress as well as attend the United Nations-Victoria University bi-annual conference, and also a 3 or 4-day study tour.

Victorian Staff Pierre Kazadi Mwamba spoke on WSCF's Asia-Pacific Regional Committee Meeting, held in Bangalore, India in October this year. Further details about this meeting will be published on this blog but you can view a Youtube video with images from this meeting.


In the New Year I’ll be asking for comments from Victorian Friends about when and how often we should meet again. (Feel free also to add your comments to this blog below.) There are also discussions about organising a reunion of SCM staff and a range of gatherings specifically for different eras of the ASCM.


Wishing you the best for Christmas this year and the coming New Year.

Don McArthur
Victorian Staff

Thursday, 27 September 2012

The Stature of Waiting

SCM Friends, Doug Dargaville and Lucy Griffiths sent us an email last month and excerpts of it are as follows:

"Life changes from “doing things” to a time of receiving. What Doug found helpful during the broken nights in hospital, was W.H.Vanstone's The Stature of Waiting. The Canon’s book notes that in all the world’s “busyness” we deprecate the times when our abilities are diminished. He gains inspiration from Jesus who worked “while it was day”. But his night began at Gethsemene when “no one can work”. He points out that the real work of Jesus was his Passion, marked by his silence, his acceptance of being handed over, accompanied by a greater sensitivity to the needs of others. The book suggests that the stature of waiting gains its own special dignity, and that stance will grow continually so as humanity progresses.

So we have become very much aware of life’s limitations, but note that the eighties, surrounded by so many friends, it is not such a bad place to be. ..... We just wanted to share these thoughts with you, because you are part of us."

Monday, 20 August 2012

Come Out My People by Wes Howard-Brook -- review by John Dear

'Come Out My People' -- a Review by John Dear (reprinted from National Catholic Reporter online; Feb 8/11)

Come Out

"Come Out My People!": God's Call out of Empire and Beyond by Wes Howard-Brook (Maryknoll, N.Y.: Orbis Books, 2010) xvii, 525 pp, $30 USD.

A review by John Dear, S.J.
A year ago, I spent ten days staying at Tahrir Square in Cairo, marching with protesters after 1400 of us were denied entrance into Gaza by Egyptian President Hosni Mubarak. We were threatened, harassed and followed by undercover police. It was a scary experience of dictatorship, repression, and empire. 
So I rejoice with the crowds who peacefully assembled and marched these last few weeks in Cairo demanding an end to the brutal thirty year, U.S.-backed regime of Mubarak. I hope and pray that the good people of Egypt will find justice, nonviolent democracy, and new freedom. 

The long history of Egypt is a struggle for its people to come out of empire. But one could argue, their story is the history of humanity -- to come out of empire into the new life and freedom of loving nonviolence. 
A ground-breaking new book reads the Bible itself as God’s call to humanity to come out of empire and live in peace in God’s creation. 
Scripture scholar Wes Howard-Brook has published an astonishing commentary -- on the entire Bible! Come Out My People!: God’s Call out of Empire in the Bible and Beyond is a masterpiece of scholarship and political commentary which could help everyone everywhere out of their culture of violence and empire into the new life of God’s love and peace. 
I think it’s a defining moment in scripture study. I urge everyone to get this book, study it and discuss it. It charts a new course for all of us. 
In a nutshell, Howard-Brook walks us through the entire Hebrew Bible and its “war of myths” leading up to the nonviolent Jesus, St. Paul’s writings and the concluding book of Revelation to see the movement of God through history as a call to humanity out of empire into God’s realm of peace, love and justice. 

The cumulative effect is nothing less than a revelation. It’s as if we’ve missed the point of the Bible for centuries, using it to support our wars, injustices, violence and empires. 
Instead, the Bible is a summons to cut all ties with empire -- with all the political structures and systems which claim God’s power -- and to enter the freedom, nonviolence, peace, and justice of God and God’s creation. 
The best scripture commentaries of my lifetime are Binding the Strong Man: A Political Reading of Mark’s Story of Jesus by Ched Myers and Becoming Children of God: The Gospel of John by Wes Howard-Brook. 
If you have not read them, get them, and take ten years to study them! Another excellent resource is a superb collection of essays co-edited by Wes Howard-Brook and Sharon Ringe called The New Testament: Introducing the Way of Discipleship, which I also highly recommend. 
These two great scholars -- Myers and Howard-Brook -- build on the work of William Stringfellow, Walter Wink, Walter Brueggemann and Richard Horsley to develop the best scholarly studies of the Gospels from the perspective of war and peace, violence and nonviolence, injustice and justice, empire and creation. 
Come Out My People! takes this powerful new political reading even farther -- daring to walk us through the entire bible. It is the first such book of its kind. Orbis is to be commended for publishing it. 
The mass of data, brilliant interpretation, and sheer intelligence are overwhelming. They’re also readable and manageable if you take it in small doses. I read about 25 pages a day over the last month, underlined as I went, and pondered his insights. 
Howard-Brook contends that there are two fundamental religions throughout history -- the religion of empire and the religion of creation. (I might have called them the religion of violence and war vs. the religion of nonviolence and peace.) In this sweeping and transformative approach to biblical interpretation, he presents the Bible as a struggle between these two competing “religions.” 
Throughout the stories, struggles, and ages, people have been caught in empire and renounced God and the gifts of creation. Biblical history leads up to the appearance of the nonviolent Jesus who once and for all denounces the religion of empire and proclaims and embodies the religion of creation as the way of love, truth, justice and peace. 
Because Jesus is killed by the empire, his resurrection is the definitive vindication of the religion of creation. Consequently, those who follow him renounce violence, domination and empire to live in the peace of his creation with humanity. Instead of “Onward Christian soldiers,” the mission is “Onward Christian peacemakers.” 
I trust Wes Howard-Brook’s insights because they flow not just from his academic studies, but his activism for justice and peace. 
“I have discovered an exciting, worldwide circle of discipleship that transcends previous denominational divides, ages and nationalities in which people are seeking to discover and to live the authentic Way of Jesus, leaving behind the legacy of ‘Christian’ empire,” Howard-Brook writes in his introduction. 
“Recognizing how Jesus definitely embraced the ‘creation’ story in the Bible while rejecting the ‘empire’ story provides a new foundation for engaging our scriptural inheritance in service of personal, communal and global transformation.” 
It’s impossible to review this book; that would be like writing a review of the Bible itself. My copy is marked up with passages noted for their fresh insights -- from Genesis to Revelation. Here are some of the aspects, themes, or passages which helped me:  
  • His opening discussion of the culture of empire and how it co-opts every religion to serve its will. How in the book of Genesis the Creator gives us paradise to live in peace on the land and how we reject that gift for “the Great City” -- for empire as a way of life. 
  • The brilliant review of biblical history under various kings and empires. How some people were faithful to the call out of empire; how most not only served empire, but thought they were serving the Creator by doing so; how the Bible became a counter-narrative to the Babylonian worldview which Isaiah and Jesus used to explain our way out of the culture of violence into fidelity to a loving God.
  • In particular, his treatment of Genesis was eye-opening, as a counter-narrative to the Babylonian imperial worldview, to Cain, vengeance, agriculture and the “Great City.”
  • How biblical Israel rejects reliance on “YHWH alone,” uses the realism and militarism of empire, and never succeeds because it trusts in violence not in the nonviolence of God.
  • How attention to how the counter-narrative to empire first begins in the Bible with four women -- two midwives, Pharoah’s daughter and Moses’ mother, who fear God and disobey the king.
  • Side comments on the nature of God, such as God’s appearance to Elijah in the silent wind (1 Kings, 19:12): “YHWH is not to be encountered only in external events of visible and audible power, but also in utter stillness. Such an experience is unknown to the religion of empire, where elaborate spectacles visibly linked gods and kings.”
  • The differences between the prophets, especially the distinction of Micah who offers a truer creation-oriented alternative, even to Isaiah: “Isaiah’s vision is one that imagines a renewed kingship and a restored Jerusalem in which YHWH’s peace will be found. Micah, on the other hand, foresees revolution: an utter rejection of monarchy as the basis for the end of war and the establishment of justice on Zion.” 
  • His discussion of the non-canonical, radical text of 1 Enoch as pivotal to the anti-imperial identity of the Gospels; and his analysis of the apocalyptic writings in Daniel (my favorite book).
  • His summation of New Testament studies over the last century, and announcement of a new moment as we understand the anti-imperial thrust of the Gospels in its call for total trust in the peacemaking Creator.
  • His reflections on the writings of St. Paul within the context of the Roman empire, showing Paul’s radical anti-imperial stand in light of his assertion that in the resurrection of Jesus, God calls out of us out of empire into the Christ’s communal life of love. 
In Jesus, God fulfills the call to humanity to “Come out of empire,” Wes Howard-Brook writes. One passage sums up Howard-Brook’s take on Jesus:
Jesus’ mission was clearly not to ‘bring down’ the Roman Empire in the traditional militaristic sense. At the same time, his goal was not to ‘spiritualize’ political notions such as ‘kingdom’ and ‘messiah’ so as to render his followers either indifferent to ‘the world’ or ineffective in participating in God’s project of renewal and restoration. Finally, Jesus did not ‘inspire’ his disciples to engage the empire’s own social and political machinery in order to ‘reform’ it.

Rather, his purpose -- as seen through a resurrection-oriented reading of the thousand year long storyline we have followed [in the Bible] -- was to bring YHWH’s ancient purpose for humanity to fruition: the bringing forth of a people whose lives would be a light for others to show them how to live in true harmony/shalom with God, one another and all creation. 
This understanding of YHWH’s purpose would have been obvious were it not for the persistent, powerful presence of the religion of empire claiming YHWH’s authority, practiced by the Jerusalem temple, its priesthood, and its collaborators, among both the elite and ordinary people. Jesus, experiencing God’s overwhelming love for him and for all creation, took up the sacred vocation of embodying YHWH’s will by engaging in the two-part mission of denouncing the religion of empire and proclaiming as Good News the religion of God’s immanent and abundant kingdom of peace, justice, love and joy for all. (P. 395) 
“The Gospels portray a Jesus who sides consistently and definitively with the Creator/Liberator God and against the gods of empire,” Howard-Brook writes. 
As I read his clear, stunning analysis, I could not but help wonder at and grieve the great distance we have traveled from this anti-imperial, pro-peace Jesus. 
I only wish Howard-Brook wrote twice as much on the Gospels because his insights are so rich. 
I would have liked 50 pages alone on the Sermon on the Mount, which I consider the ultimate teaching on resistance to empire and the nonviolent life outside empire. But Howard-Brook hints at the end that more volumes may follow, so perhaps he could unpack more of the Sermon on the Mount in the next volume on the early church. 
Come Out My People! is certainly one of the best scripture books I’ve ever read, and one that I will return to for the rest of my life. 
I urge everyone to get it, study it, discuss it, and use it not only to understand the Bible, but to live the biblical mandate to reject empire and choose instead Christ’s way of peace, love and nonviolence.

Monday, 23 July 2012

Tips for communicating with young people using the web


Following recent discussions in SCM on online communication, just came across this interesting paper by Roman Gerodimus from Bournemouth Uni in the UK:


The paper lists a set of criteria for the “ideal online mobilization campaign” and features case studies of campaigns on livestock transport, animal welfare.

Some of the points here may be useful for 

• campaign work SCM wants to do in the future
• efforts to promote SCM to current students.

Each of the following points is expanded on in the paper

The “ideal online mobilization campaign”

  1. is relevant to people’s everyday life
  2. combines macro-social change with microsocial benefits
  3. creates an ongoing narrative
  4. reinforces a consistent message
  5. sets clear and feasible objectives
  6. puts emphasis on results
  7. provides citizens with the tools to make a difference
  8. maximizes the audience
  9. invests in attractive and accessible design
  10. (still) depends on the ‘old’ mass media