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My colleague Anna Drew has posted this video on her blog World Inside my Head. I've reproduced it here because her blog slices it in half! After my post on Monday, about Sheffield's premature Christmas celebrations, perhaps this is the way we should celebrate Christmas ...
This took place in 13 November this year and at the time of posting has had more than 1.3 million hits.
It's not even Advent and they're already playing carols in the shops. (Advent may I remind you is the name given to the fast before Christmas. It starts next Sunday and between then and Christmas we're not supposed to go to parties.) Usually, the carols start in the shops during Advent; Advent hymns (there are many and much better than most carols) are generally unknown to the public, intent upon a month of feasting (followed by 12 days of more feasting) (followed by fasting in January - sometimes ...).
Last year I wrote during Advent about the idolatry at the heart of Christmas imagery and this link will take you to the first of these posts. However, the explanation for this year's early start may be quite different ...
First, however, some pictures (all taken this afternoon) from Sheffield Peace Gardens (there's also a stage on Barkers Pool and a Grotto (for our national god) at the top of Fargate.
and some skaters with penguins ...
... and the shops, which opened this last weekend ...
... and also on Tudor Square ...
So, why do we have to put up with all this? In this week's 'New Statesman', David Blanchflower quotes (on page 19) from Julia Evans of the National Federation of Builders:
Despite official figures showing an impressive industry growth, the industry's own figures point to a fall in output, falling prices and fewer enquiries. This all points to a depressing Christmas for the industry.
It is no coincidence that we turn to our national religion with renewed vigour, during an economic crisis. We're going to have weeks of this because they're all afraid their profits are going to be depressing this year. They know the cuts to services mean there's less money in the economy, even if the government doesn't.
Last year on 15 November the Multifaith Chapel and Library, at the top of Spital Hill in Burngreave (or Pitsmoor), planted a Stone Pine. The first multifaith tree in Sheffield. Today we unveiled a plaque to mark, as the planting did last year, the start of interfaith week. Here are some pictures. First, here's a couple of the tree:
The plaque was unveiled by Revd Inderjit Bhogal, Chief Executive of the Yorkshire and Humber Faiths Forum and a past President of Methodist Conference, seen here with Cllr Alan Law JP, the Right Worshipful the Lord Mayor of Sheffield and Abdool Gooljar of the Islamic Society of Great Britain.
Image by Dunechaser via Flickr
And this is from the handout from my study year presentation this last weekend.
Strategic Management
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Analysis
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Planning |
Implementation |
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Management |
Feasibility Studies |
Business Planning |
Operational management: action planning |
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Theology |
Faith – metanoia, seeing things from a different perspective. |
Hope –purpose, sense of direction, following God |
Love – responding to interruptions, paying attention |
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Spirituality |
Eyes |
Feet |
Hands |
Christ has no body now on earth but yours, no hands but yours, no feet but yours.
Yours are the eyes through which Christ’s compassion cares for the peoples’ of this world.
Yours are the feet through which Christ goes about doing good.
Yours are the hands through which Christ now brings a blessing.
Analysis
Social Research
Social research is the use of conventional social science research methods to analyse a situation, typically using methods such as questionnaires, participant observation, structured or semi-structured interviews ... Usually to do this properly you need significant resources, especially of time and the professionals, such as Local Authorities can usually out-research you.
You are much more likely to analyse other people’s data and so need to know how to find it and how to interrogate it. Here are a few pointers to help you. A good understanding of statistical methods is very helpful.
Mao Tse Tung and the Three Fish
Who’s saying it?
Why are the saying it?
Who is not being heard?
Who benefits?
Who loses out?
[A long lost cartoon shows three fish, the largest about to swallow the medium fish, which is about the swallow the smallest.]
Smallest: "There is no justice in the world."
Medium: "There is some justice in the world."
Largest: "The world is just."
Getting to the truth
Things are never presented as they truly are – however things are presented they always represent someone’s interests. It is important to identify whose views are represented in any statement.
Always be suspicious, especially of people you trust, people who trust you and especially yourself.
There may be a single great truth behind all the little truths running about on earth but you don’t have access to it. You are not Jesus Christ. No-one alone has access to truth. Truth can be glimpsed through conversations: with other people, with God (prayer) and with the material world (scientific research).
Kahane’s four types of conversation.
Kahane identifies four types of conversation:
1. Downloading. This is where we listen from within our own story and consequently hear only what supports it.
2. Debating. This is where we listen from outside, dispassionately weighing evidence.
3. Reflection is where we listen from inside and hear ourselves reflexively and others with empathy.
4. Generative dialogue is where we hear not just ourselves and others but also the whole system.
Details can be found on my blog[1].
Planning
Relevant People
National standards in management emphasise the importance of identifying relevant people, working out who needs to know what and how to ensure they are in the loop. Not everyone will need the same information or involvement and the ways they participate might vary.
Who are relevant people? They are sometimes known as stakeholders. They might be staff, volunteers, customers, suppliers, neighbours, others doing similar things elsewhere, competitors, funders, ...
Not all of these will be involved at every stage of planning. Funders for example need to know what you plan to do, but you may need to know about them before they know about you!
Some key people will need to be in at the start or even before the start. These are the people who will make a personal commitment to the work. Start with open conversations, based on your analysis, hoping to generate new ideas from conversations.
It is tempting to run with the first idea. I call this the curse of the first idea. Often a powerful person will close down conversations early and this can mean there is little commitment and the best ideas are missed.
It can be difficult to have second ideas. So, for example, a community cafe might be a good first idea. How you market it and bring in customers are second ideas and can be more difficult.
Taking time at early first idea stages allows time to scope the work. What is it we’re actually trying to achieve? If the first idea is a cafe, why is a cafe a good idea? Is it to make money? To promote other areas of work? To support and befriend people? Whatever the scope of the work, is the cafe actually the best way to achieve these wider goals?
Once there is a clear first idea, papers can be written and circulated to wider groups of people. It may be necessary to redraft several times in the light of comments.
Implementation
Operations require a different skill set to strategic thinking. Note the best person to manage the work is not necessarily the person who wrote the plan. Getting things done is not the same as planning the things to be done.
A good operational manager is good at delegating. Delegation is not the same as ordering people about. At its best it is about working hard with people to identify the best person for each task. Also, it is not always top down. It is possible to delegate up and sideways!
Cover of Awareness
This is from my handout for the Study Year in October. For various reasons, we didn't actually meet to study but I circulated this short reading list.
In my last handout I wrote: “Whilst much of the information and ideas might seem technical, this section of the course leads naturally into prayer and contemplation. It is profoundly about how we perceive the world. The Christian faith does not take us out of the world but leads us into deeper commitment. As our faith deepens we learn to see more and how to respond to what we see.”
The following are books I have found helpful in understanding perception and of observing reality. Some take a spiritual approach, whilst others are more philosophical or theological. Let me know if you read any of these books so that I can find time later in the course to discuss some of the issues.
This first book, I would identify as essential reading:
Awareness by Anthony de Mello, on Amazon £6.28 new and a lot less second hand.
De Mello was a Jesuit Priest who lived in India and studied other religions. He is well known for his collections of short stories, eg The Song of the Bird and The Prayer of the Frog. This book comprises notes from his retreats. He takes a psychological approach to spiritual direction and you will find from the start that he takes a different approach to most other spiritual writers. He shows how easy it is for us to deceive ourselves through our dependency on the things we cling to in order to keep ourselves happy.
The following are all helpful:
Finding Sanctuary: Monastic Steps for Everyday Life by Christopher Jamison. This book is written for secular people, based on Benedictine spirituality. Father Jamison is the Abbot of Worth Abbey and he wrote this book as a response to the interest in the BBC TV programme ‘The Monastery’.
The Human Touch: Our Part in the Creation of a Universe by Michael Frayn. This is a philosophical book about the nature of reality and how it is based upon the way we perceive it.
Does It Matter?: The Unsustainable World of the Materialists by Graham Dunstan Martin. An exploration of the nature of consciousness.
Naming the Powers: Language of Power in the New Testament (The Powers : Volume One); Unmasking the Powers: The Invisible Forces That Determine Human Existence; Engaging the Powers: Discernment and Resistance in a World of Domination by Walter Wink. These three volumes are included here because they develop a theme found in the other books about how our illusions ensnare us. These books are a more sustained theological approach to perception.
Image by avlxyz via Flickr
This is extracts from the first of my contributions to the study year, from the September session. My theme is situation analysis and development work.
Situation Analysis and Development Work
This section of the Study Year will help you analyse your situation and respond to it. Central to this will be the Portfolio exercise and this part of the course will equip you with some approaches to analysing, planning and implementing action in your place, for your portfolio.
Over the year we will explore:
Whilst much of the information and ideas might seem technical, this section of the course leads naturally into prayer and contemplation. It is profoundly about how we perceive the world. The Christian faith does not take us out of the world but leads us into deeper commitment. As our faith deepens we learn to see more and how to respond to what we see.
The View from the Balcony
“I had a fantastic time last night at the dance. I danced all night and everyone had a brilliant time.
“Later, I heard your experience was not quite the same as mine. Although you danced all night too, it took you longer to enjoy yourself until you learned to avoid my crashing feet and frenetic direction changes. But yes, you agreed, despite your injuries, we had a good time.
“Had we taken some time out to climb into the balcony however, we would have seen things quite differently. The band was far too loud and so everyone sat a long way from the band. Also the numbers dancing reduced as the night went on partly because of the noise and partly because of the mad couple barging their way round the dance floor.”
In any situation we can learn more by viewing it from a series of different perspectives. There is my personal view, the views of other people and the view from the balcony. It is not that any view is better than any other. When we learn to consider all three perspectives we begin to have a fuller picture of what is happening around us.
We will spend a lot of time considering the views of others at future weekends. The situation analysis is one way we obtain the view from the balcony.
Pitsmoor Walk
This walk is part of the study year and so, please take the opportunity to discuss what you see as you walk. We will pause at various places to describe what we see, tell some stories, etc. Use all your senses and reflect upon what you see. You might also think about how you would plan a similar walk in your own place.
The walk will break at the Rock Street community house for refreshments and worship. It will resume for the short distance back to Burngreave Ashram. The worship will be a further opportunity to reflect upon and respond to the walk. Here are some questions you might like to discuss:
1. How does the physical geography of this place form the lives of the people who live there?
2. How does the purpose of buildings change throughout their history? How does the built environment form the lives of those who live there?
3. Are there issues or people you would pray for, insights or stories you could share in the context of worship?
Portfolio Outline
Your portfolio will be the material you gather for your situation analysis plus the other material you accumulate from other sections of the course. It covers your reflections on experiences, papers written for the study year, pictures, souvenirs, anything you wish to keep to help you reflect on what is happening around you.
How you present your portfolio is open to you. Here are a few ideas:
We have provided folders and you could keep all your notes in one place. You will need to bring the folders to meetings in any event, so that you can keep all the papers together. The simplest option would be to expand your notes into your situation analysis.
You may find this folder too much of a constraint and so feel free to develop other means of doing your analysis. Photographs, audio and video recordings are all practical these days if you have the equipment. You do not have to write formal essays and could use other formats such as stories, poetry, prayers, meditation or liturgy.
You might consider starting a blog. This has a number of advantages. It means a wider group of people can read your reflections on the course. Each post has its own url and so can easily link to other posts, other blogs or websites. Photos, audio and video can be included. The main disadvantage is that not everyone has easy access to broadband. It costs nothing to start a blog, so long as you have broadband. Simply go to https://www.blogger.com/start , let everyone on the course have your blog address and start writing. I will certainly follow and comment on any blog started as a result of this course, as well as other material you produce. Blogging is a good way of receiving tutor support.
Portfolio Task
Your main task over the period of the study year is to write your own situation analysis. We will share progress, during these sessions, in October, January and June. The UTU Situation Analysis will provide you with guidelines that have served many people over the decades. The Journey books may also be helpful. Remember, you do not have to do everything. Decide on a piece of work you are confident you can complete over the year.
For October, prepare a brief presentation of the situation analysis you plan to carry out over the rest of the year. During the Ashram Weekend you will have a few minutes to share your plans. Remember, this is your response to the whole study year, not just this section.
If you have time, you might like to attempt a rich picture. This is a drawing that summarises your current situation. The only rule is that you must include yourself in the picture. Some people find this quite difficult to do, I know I do. However, if a few people are able to attempt it, it will be helpful to have some examples later in the year.
We didn't quite get together in October and so this coming weekend will be an opportunity to find out how people have responded.
Image via Wikipedia
Yesterday, I described the study year and the possibility of developing a community of study or learning. In this post, I'll say more about some of the ideas flowing together.
I mentioned the Urban Theology Unit (UTU) and one of the spin offs from UTU has been a Radical Jesus Seminar. This has been undertaken with some of the people from St Marks Broomhill. Earlier this year we held a morning session where 30 people turned up, which rather surprised us. We're hoping for a second meeting soon.
The study year itself takes place at Burngreave Ashram. This is a complex project, based on Spital Hill in Pitsmoor. I won't go into a lot of detail here, except to say one of the tutors organises the Multifaith Chapel and Library on the same premises. This already runs several events each month. Three consecutive lunchtimes per month were devoted last year to an issue based approach to interfaith conversations. This year these sessions are looking in turn at the scriptures of the various faith traditions. So, here is another group of people committed to learning.
The Multifaith Chapel and Library recently held a meeting with some of the local I anthroposophists, followers of Rudolf Steiner, involved in education. Their commitment is to education over the whole life span and so there may be potential for collaboration there. We discussed the possibility of a learning community and agreed to meet again later this month.
It is interesting to note this type of idea is in the air elsewhere. The Sheffield Social Centre recently ran a weekend for sharing ideas, skills, knowledge in a DIY anti-capitalist, non-hierarchical event. This seems to be part of an informal movement across the country. It would be interesting to find out more about them.
This post notes some of the things going on at present. I will post again if anything of further interest happens.
Image by tripu via Flickr
I've been meaning to write about the study year for some time. Now it's becoming rather interesting, so here is an account of what it's all about.
I did the UTU study year in 1981-2. At the time, it was the foundation course of the Urban Theology Unit (UTU). Benefit regulations were more relaxed in those days and so it was possible, with a little help from the Methodist Book Shop, to take a year out for reflection. The study year was in 3 terms, three days a week. I lived in a little flat above the Methodist Chapel (previously an off-license) in Grimesthorpe.
We talked a lot about 'alternative theological education', contrasting the new ideas of contextual theology (on the streets) and a community of study, with the traditional idea of theology as something done in the ivory towers of academe. But over the years it became more difficult to uphold the vision. UTU now focuses on formal courses, primarily related to ordination. It is still a radical take on theology but it sometimes feels as though the fire has gone. In a small way, the Christian Praxis Group has met since 1983 to the present and kept the flame alight!
John Vincent, the founder of the old study year, is still around and has recently started a new study year. It is a one year course, one weekend a month. I'm taking part as a tutor, specialising in situation analysis and development work. Others are focusing on community, discipleship, personal development and radical Christianity.
This is month three and it's had a bit of a chequered start but I'm hopeful something will come of it.
I wonder whether we have made a mistake, thinking of it as a course. There's no accreditation or qualification. Perhaps we should think in terms of a study or learning community. This would run perhaps 8 or 9 months a year and people could opt in and out as they choose, gradually building up a portfolio. As they become committed, they would contribute to the agenda.
Image via Wikipedia
It should come as no surprise, when theists and atheists enter conversation, there is mutual incomprehension. I view the world from a theistic perspective. It would make little sense to call myself a theist if I did not. The first problem I encounter in conversation with atheists is their expectation I will respond to questions the way they want me to. This led me into certain difficulties.
The main difficulty I encountered in my recent conversation, was projection. These atheists appeared to have a particular image of God. This was projected onto me and other Christians, theists and religious people. This atheist God is violent, favours the powerful and deludes people. In short, the opposite of my own experience.
When I pointed this out, I was told to stop messing about. They're atheists remember. They have no image of God by definition. As the conversation progressed it felt as if we swopped places. I was arguing all images of God are false. They were trying to show me my view of God was flawed on the grounds that if all images of God are false, it is impossible to say anything of God. (It didn't stop them!)
I have written at some length about idolatry and projection is an excellent example of its power. Most religious mystics are true atheists. They reject all images of God.
Take for example, the use of the word 'probably'. I pointed out this doesn't sound very atheistic. Apparently, the idea is that in the atheist universe God could in theory be proved. So, it is scientifically accurate to put probably on the front of the sentence, 'God does not exist'. What this shows of course is a massive mistake of logical typing. It assumes that God is something that can be proven through scientific methodology. This places God in a place that makes God an idol.
Now consider the content of their image. What we have is a group of people who cannot imagine a God who loves people. This negative image is the only image they have. Thank goodness they don't believe in it.
Up to a point it is good they claim not to but I think we need to take care here. What they are doing is projecting their false God onto religious people, much as George W Bush projected his demons onto Muslims. This is dangerous because I suspect some atheists believe religious people are evil, because of their perceived god of religious people.
Paradoxically, therefore our problem is not their atheism but their theism. To be a proper atheist, requires the same spiritual preparation as it would to speak of God from a theistic perspective. This is why Christians can find common cause with Buddhists, for example, despite their atheism. Their atheism has more in common with our theism than it has with modern atheism.
I will explore this in more depth later.
Image via Wikipedia
I've recently been in conversation with atheists on a discussion board around the theme of 'the fundamental flaw of religion'. This is the first of a series of posts reflecting upon this exchange in various ways. It has been an interesting experience and also rather frustrating, doubtless for the atheists as well as for me. So, this first post is a superficial review of my experiences. More depth later.
These are fairly arbitrary and are very much first impressions. I'd certainly like to hear of others you would add or refinements. In my next post I will explain what I see as the main problem with these conversations.
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