A few lingering quotes and thoughts...

As I have been processing some of the papers and presentations of the Oxford Institute there are a few lingering thoughts and quotes that have remained with me.

A Latin-American theologian, Nestor Miquez, said: "When I feed the poor they call me a saint. When I ask why they are poor they call me a communist".

Joerg Reiger (the author of "God and the excluded" 2001, Fortress Press, Minneapolis) asked the question "What is the difference between the poor and the impoverished?" His answer was, something along the lines of "poverty does not truly exist (i.e., there are enough resources in the world for no person to have to be in abject poverty), yet impoverishment is real (i.e., greed and sin have caused us to MAKE people poor - victimization is at the heart of poverty, and so it has not only to do with wealth, but also power and choice)." Joerg then asked the question why we are so slow to consider 'enrichment' as the oppressive process of 'making people and institutions rich'? Very challenging indeed! I think that sometimes we objectify "the poor" and "the rich" and forget that God's economy is sufficient for all creation, yet it is our choices that make some (like me) rich, and others poor. These are not objects, they are chosen processes - hence they have great theological significance. They tell us about the kind of God we believe in, and the way in which we view all of what God loves...

Theodore Jennings said "One cannot follow Jesus in the Church", he then went on to say that "the function of the Church is to prepare one for discipleship (i.e., the faithful response of a disciple to participate in God's mission in the world)". I am still wrestling with this one. I have often wondered whether the Church is merely a functional, human, construct. Something that we have created out of our necessity to facilitate our response to God, or whether the Church is an ontological community (a primary place of identity, belonging, fellowship, and discipleship - much like a representation of the perichoretic life of the Trinity)? Was the Church of our design, or God's will? Of course my good friend Dr Bentley is much more able to answer such questions. I guess that the answer is both and neither. Both, in that the Church has the potential to be God's will, and neither in that churches so often fall from that plan.

Joerg Reiger also challenged us theologians (particularly the systematic theologians whose responsibility it is to deal with all 8 areas of doctrine, yet in reality we tend towards one of the areas that interest us). His challenge was something along the lines of "the question is not who we are (anthropology), or what we do (ecclesiology), but rather who God is, and what God wants done (the doctrine of God)."

Another interesting thought that arose from Henk Pieterse's paper was about where the 'center' of the Church is. By this I mean, that we often think that our Church is 'normal' and that other Churches are a bit different, strange, perhaps "special interest". Most often we think that middle class, sub-urban churches are the norm and inner city, poor, or marginal communities are "special interest" churches. However, Henk reminded us that middle class Churches are ALSO "special interest" churches that require a particular kind of prophetic engagement in order to bring those on the margins into the center. This thought was informed by a reading of Rieger (who, by the way, will be spending some time here in South Africa from January! So, keep your eyes and ears open for that - we hope to be able to get him to do some work with EMMU for both our students and interested laity and clergy).

Douglas Meeks reminded us in Wesley's theology works of mercy were regarded as a 'means of grace' (i.e., something that facilitated the growth, exposure, and experience of God's grace). He went on to remind us that works of mercy (as a means of grace) are a two way street - we don't just minister TO others, that ministry encounters, engages, and changes who we are as well (so, in that process we also receive the grace of being ministered to). Joerg then challenged us to consider that the other means of grace also need to be a two way street, i.e., when last did we allow the Bible to read us, instead of just reading the Bible? When last did we listen to God, rather than just praying? He reminded us that "Wesley believed that people who gave up on works of mercy were falling from grace".

Two statements from my own context that made a significant impact, and generated some discussion, were the Methodist Church of Southern Africa's radical stance in 2005 to adopt the slogan "The Church has AIDS" - this was radical because it spoke of where the Church sees itself located, i.e. among the sick, the suffering, and the needy. It forces us to break down the dividing walls of class, race, gender, and even health! We don't just minister to people who are infected, and affected, by HIV, we are HIV+... Radical! (Thanks to Emily Oliver for the picture).

Another statement, which I made in relation to our Church's education and training policy, was that when we come to design and formulate our training programs one of our primary questions is "What does the Gospel look like in this situation?" Hence, we do not just ask the traditional knowledge based (content) questions about our theology (i.e., what should the Gospel say?) rather, we ask the contextually motivated mission question, "what would a 'Gospel encountered society' look like? If that is so, then what do we need to do in order to get there?"

This is one of the great blessings of the pragmatic (practical divinity) Wesleyan approach to the world that is expressed in a devotion to Jesus that requires both personal piety and social holiness.

I end with this quote from my paper:

...the gospel of Christ knows no religion but social; no holiness but social holiness. 'Faith working by love' is the length and breadth and depth and height of Christian perfection.

(from Wesley, J. Hymns and Sacred Poems (1739), Pref. 5. Quoted in Baker, F. Practical divinity.)

Home where I belong, and feeling postliminal (if there is such a thing)...

It is incredible to be back home!

If I was not so jet lagged I would have mustered all of my creative juices to write something as poetic and profound as my friend Pete did about his return home. All I can say (like many of my first year students do), is that I agree with him, and with what he said, and I wish I could say it the same way. Megie, Courts and Liam - I love you, and coming home to you is the best possible feeling in the world!

I arrived home just before 8pm last night after being on the road for 28 hours... The coach, the tube, an express train, two aeroplanes, a few airport buses, and the car home. Whilst I didn't ride a single Vespa to get back, I did wear my favourite Vespa T-Shirt! The trip was great, and even with missing my family, and having to travel so far, I would do it all over again. I have been challenged and stretched to grow.

I slept well last night. I didn't mind getting out of bed just before 6am to make breakfast and coffee for the family. I had daydreamed about that simple act of service, one of my daily routines, quite a few times while I was away. After taking Courtney to school - and having a good chat about her party, her friends, and her recent conquests in Shrek (on her gameboy) I rejoiced to worship in the College chapel. The idiom of worship was truly African, we sang, danced, played the bell and the beat, and used many of our 11 official languages to do so.... and I knew that I was home!

I have often felt that liminal feeling, common to many white Africans, of being too white to be truly African, but too African to be European. However, this morning I knew that I belonged. These are my people - I am, because they are. Here it is not because of my race that I belong. Rather, it is because we are a community that I feel truly human, located, understood, appreciated, and loved.

Here's one of the last photos that I took before leaving Christ Church in Oxford. From left to right are myself, Dr Mercy Amba Odoyuye, Dr Richardson, and Dr Colin Smith. Auntie Mercy is one of our mother's in the faith. She has done so much to highlight the concerns and struggles of African Christians, and in particular the concerns of African Christian women. She is one of the most prophetic and Christ-like people I have ever met - gentle, yet just. Colin is a circuit Superintendent from the UK and was one of the co-chairs of the Oxford institute. I learned so much about the kind of calm leadership that is required to manage important processes, and people who sometimes imagine themselves to be more important than they are. He handled the institute with such dignity, respect, and care. It is with much thanks to him that we got such good work done over the 10 days in Oxford.

Now, of course, I need to get my head around what I shall be sharing in Malaysia at STM. The presentation and preparation for the Church conference is all but done. Most of the preparatory work for the seminary is also done, and so now it is just a matter of putting the final touches to it.

This is more or less what I am going to cover at STM:

Methodist Church in Southern Africa's response to oppression, violence and abuse before, during, and after apartheid. I will speak about:

- The effects of the missionaries, and English colonization, on Southern African church and society.
- The heresy of 'apartheid' and the effects of that ideology on Southern African society. I will chart the Church's response to this evil using the work from my paper for the Oxford institute together with papers written by Henk Pieterse, Ted Jennings, Joerg Rieger, and Ivan Abrahams, as well as some information supplied by Demetris Palos (this will probably be the Lion's share of the discussion).
- The challenges of reconstruction and development in post-apartheid Southern Africa (here I shall focus HIV / AIDS, economic development, crime and violence, racial reconciliation. In particular, I will address how the Church has sought to deal with these issues through its mission strategy, and through the training of laity and clergy).

Here's another memorable moment for me -


In this photograph are Aileen and Randy Maddox. Aileen was also one of the Institute organizers. Randy calls her his better two thirds! If that is the case she must be truly remarkable! I look forward to getting to know them much better in the future. Randy should be well known to most Methodists - he is a prominent Wesleyan scholar who now teaches at Duke Divinity school. My students will know him since his book "Rethinking Wesley's theology" is one of their prescribed books. By the way, for those who haven't yet read it, Peter Grassow (referred to above) has an oustanding chapter entitled "Wesley and revolution: A South African perspective" (Chapter 12). It is well worth reading.

Bishop Ivan Abrahams' plenary paper at the Oxford Institute

Bp Ivan Abrahams, the Presiding Bishop of the Methodist Church of Southern Africa, delivered the following challenging paper entitled "A different world is possible: Positioning the Church in the 21st century".

The paper argues that globalisation, macro economics, and neo-liberal economics are a new form of slavery for the two third's world. He presents a Wesleyan theology as a critique of these policies of enslavement and domination.

The paper is very well researched, it offers a creative and engaging perspective on the strategies of enslavement, and some clear and helpful theological suggestions on how to overcome this tyranny. I will confess that I am very proud to be a South African Methodist! Our Presiding Bishop has represented us with courage and honour.

I have a second audio file that contains comments and feedback from participants of the conference. If you would like a copy of that please drop me a line.

The Podcast is in the MP3 format and is over an hour long (30mb). Please click the title below download the MP3 file.

Bp Abrahams paper at the Oxford Institute 2007

I would love to hear your feedback and any comments.

Regards from glorious Christ Church in Oxford! Dion

A few thoughts from the 12th Oxford Institute of World Methodist Scholarship

I arrived in a very hot Oxford on Sunday. I didn't realise that England could get quite as hot as it does! It has been lovely. Today, however, the "Queen's rain" (as I have jokingly been calling it) has started to fall. It is lovely, a bit cooler, and quite wet here in Oxford.

I am staying in Tom's Gate (off Tom's Quad) in Christ Church, Oxford. Here's a picture taken from just outside of staircase 5 where I go up to my rather extravagant parlour... It would seem that the title 'Dean' carries some weight here in merry old England. I am on the same floor as our Presiding Bishop, Ivan Abrahams, and a number of other dignitaries. If only they knew what a small fry I truly am!

Christ Church is a remarkable College, one of the early one's (starting in 1524!) Two of my colleagues studied here in previous years (Dr Neville Richardson did an MPhil, and Dr Donald Cragg did a DPhil). Those must have been glorious times! Of course there are many other notable figures that studied and lived in these hallowed walls. Among them are John and Charles Wesley (the founders of Methodism - and also the reason why we hold the Oxford Institute here at Oxford, since it is the home of the very first Methodist scholars), John Locke (the philosopher), Charles Dodgson (better know to most by his pseudonym, Lewis Caroll, who is the author of 'Alice's adventures in wonderland'). Albert Einstein even studied here in the 1930's! For more detailed (and accurate) information on Christ Church please check out their website here.

This picture was taken in the Christ Church dining hall. If it looks familiar don't be surprised! Take a closer look, indeed, this is the location where dining hall scenes from Harry Potter were filmed! I can assure you there are no candles floating in the air, or owls delivering messages!

The traditions are still very strongly adhered to. Guests go into the dining hall and are only seated once the dignitaries take their seats (although they are not sitting at the 'top table'), then we are served by 'Scouts' under the watchful eye of the 'Steward'. The gate and main door are guarded by 'Porters' to keep eager Harry Potter enthusiasts from barging in on the meals. You can see that the walls themselves are lined with the portraits of past students and lecturers of the College.

I am truly enjoying the hospitality and the tradition of being here. Of course, for an African, what makes this place most valuable is being part of the community. It has been wonderful to meet new friends (many of whom I have either only read about, or read their work), such as Randy Maddox, Douglas Meeks, Paul Chilcote, Neil Richardson, Brian Beck etc., and catch up with others who I have not seen in some years, such as my good friend Laceye Warner, the well known Geoffrey Wainwright, Ted Campbell, JC Park, and Dick Heitzenrater.

Each day starts with worship at 7am, then we have breakfast (in the Harry Potter dining hall!), after which we move to Wesley Memorial Methodist Church for the Plenary sessions, followed by our individual group meetings (I am in the Systematic Theology Group). In the group meetings the scholars present have a chance to speak to their paper, there is a respondent, and then general discussion. If you're interested to read some of the magnificent papers that are being, and have been, presented, then please download them from the Oxfrod institute website here.

I have only had limited Internet access in Oxford (I cannot believe how difficult it is to get online in the UK! I think as more and more people realise what a commodity communication is the wifi is shared less openly and is more often than not a service for which one is expected to pay). However, I shall be posting some reflections from the papers and groups, plus a number of audio recordings from the Plenary sessions, as I have a chance to do so.

I can't tell you how much I am missing my family!!!!! I miss Megie so much!!! Times away from her remind me just how desperately I am in love with her. I have also longed for Courtney and Liam. It has been very difficult to be away from them! Please do pray for them, and drop them a line or give them a call to let them know that we belong to a community of faith that cares for one another!

Here's a closing thought that came from Douglas Meeks in a discussion; we were talking about wealth and ownership of property (well, ownership in general) when Douglas reminded me that John Wesley's understanding of stewardship (how one uses one's money) was based upon that of the Patristics (the early Church parents). Wesley believed that whatever I do not need to survive today, or need in order to fulfill the mission to which God has called me, already belongs to the poor. And, as such, I should give it away! I was challenged by that!

Rich blessing to all! I miss you! Please check back for more news, thoughts and updates from Oxford.

I'm a black, African-Christian, social-activist, and proud of it!

Yep, that's right, I'm proud to be a black, African-Christian, social activist! If that doesn't make sense then please read my paper below. I prepared it for the Oxford Institute where I will deliver it in the Systematic Theology working group.

You can download the paper here:

Dr Dion Forster - Oxford Institute 2007.doc

Here's the real title and abstract.

Title: The appropriation of Wesleyan pragmatism and social holiness in Southern African Methodism. By Dr Dion Forster

Abstract: While Wesleyan theology shares many core elements throughout the world, there can be little doubt that it finds rich and diverse application and expression in the many varied contexts in which Methodism has taken root.

This paper will present an overview of the application, and unique expression, of Christian Perfection as it has taken shape within Methodism in Southern Africa. Christianity, and in particular Methodism, is a dominant faith perspective in Southern Africa. This phenomenon, it will be argued, is largely due to the pragmatic nature of Wesleyan theology, and its emphasis on social holiness. This research aims to add value to the corpus of global Methodist Theology that tends to be dominated by western theological perspectives. Thus a new perspective on Methodist theology will be given by means of articulating the unique tenets of Southern African Methodist Theology. Insights gained from this study may be of value in similar contexts where Methodist theology is seeking to find a unique, and contextually relevant, expression. Moreover, understanding how Methodist theology is being shaped in the two-thirds world, an area in which Methodism is growing, may give some valuable indicators for the formulation and expression of Methodist theology elsewhere in the world.

General relativity and time travel, or should that read 'relatively little time, generally, before one travels'?

On Monday I will be making my way to Christ Church, Oxford University, with Prof Neville Richardson. and our Presiding Bishop, Ivan Abrahams, to attend a conference, do some teaching, and deliver a paper at the Oxford institute.

I shall also be visiting our friends at Wesley house in Cambridge (although don't mention either visit to the other party... I believe there has been a rather fierce rivalry since the 13th century!).

To read more about the Oxford Institute you can click here:

http://www.oxford-institute.org/

I return to South Africa for my daughter"s birthday and some important meetings, and then have a chance to speak at a Methodist conference in Malaysia, and to visit and teach at STM, the Malaysian seminary. You can read about that conference here.

These are all very exciting events! I certainly feel unworthy, yet truly honoured, to be a part of such august and distinguished events! I will, of course, miss my family (however, Skype video does help!)

As usual I'll post pictures, podcasts, and thoughts here. So please do check back if you're interested.

In all of my research and preparation for these trips I have rediscovered the truth of Albert Eienstein's theory of relativity - time is truly relative, mostly time is inversely proportionate to the number of tasks one has to do before international travel. Oh well, I'll sleep on the flight!

Be patient with me - I promise to post more content soon! As for the value of that content... Well that's relative i.e., my relatives think it's great everyone else is bored to tears ;-)

Loved and blessing,

Dion (Tshwane South Africa)