Chapter One: God Was His Problem: The Theological significance of James K. Baxter 1 'Perhaps a poet can tell us how we should go about theology.'2 1. Introduction This thesis is written within the field of theology. Its central concerns are therefore theological. Some thirty years after his death, comment on James K. Baxter is already extensive, and gathering pace. The major categories of such commentary consider Baxter from perspectives which are literary, biographical or what might loosely be called 'prophetic'. Many of them touch on themes which are essentially theological, both because of the universal nature of theology, and because of the centrality of Christian thought and life to Baxter. However, very few of the treatments are self-consciously theological. While some essays consider 'Baxter the Catholic', these focus on his relationship with the institutional church rather than his own theological development.3 It is surprising, given that some of the major commentators on Baxter are theological graduates,4 that this aspect of his corpus is so poorly examined. It will be proposed in the thesis that, certainly in the latter period of his life, Christianity was the integrating factor in his life and work. It can be contended that without adequate cognisance of this fact, much of his literary output is destined to be misunderstood and misinterpreted. Many commentators appear embarrassed by the blatant and apparently naïve fideism of Baxter's late material. Because of its theological approach to Baxter, the thesis is not concerned primarily with his 1 In a late poem, Baxter writes of himself: 'God was his problem; God and the universe'. 'Song for Sakyamuni', CP 500. 2 Choan-Seng Song, Theology from the Womb of Asia, London: SCM, 1988, p.xii. 3 See, for example, Elizabeth Isichei, "James K. Baxter: Religious Sensibility and a Changing Church," Journal of New Zealand Literature 13, (1995).; and Pat Lawlor and Vincent O'Sullivan, The Two Baxters : Diary Notes (Wellington, N.Z.: Millwood Press 1979). 4 Among these might be counted John Weir, Frank Mckay, Vincent O'Sullivan, Eugene O'Sullivan, Russell Phillips 1 literary contribution, nor indeed his biography, except insofar as these inform an overview of his theological reflection. Theology, of course, is not static. Baxter developed greatly in his theological bent and sophistication over the course of his brief life. At times his views are self-contradictory, but this is not a fault which is unique to Baxter. Nevertheless, by limiting the focus of the study to the final few years of his life, we discover a mature and relatively consistent theological voice. It will be contended here that James K. Baxter is a major contributor to the task of a New Zealand contextual theology, and that therefore his significance is at least as great for this land's Christianity as for its literature. He existed on the fringes of the established church. The church was keen to claim him for his social prominence, but uncomfortable with his stinging critiques and moral failings. No attempt will be made to 'redeem' Baxter or to sanctify him. The intention is to recognise him as a man who reflected deeply on what it means to follow Jesus in Aotearoa, even when he could not meet that demand in his own life. The 'stink of words'5 occasioned by his faith has an as yet unexplored significance for the shape of a truly contextual theology. 2. Method and Scope In order to examine Baxter's corpus on its merits, the major part of this thesis will consist of detailed examination of his writings and their inherent theological content. His work will be considered thematically, using categories which might arise naturally from his own range of interests. This is to allow Baxter to speak for himself, without undue commentary. In the initial stages of the investigation, there will be relatively little critical interaction with the material. Such critique will be reserved for the final chapters, where an attempt will be made to evaluate the theological significance of Baxter. Particular attention will be given to the major concern of this study; the relationship of the poet's work to the task of contextual theology in Aotearoa-New Zealand. Specifically, the argument will be advanced that on the basis of considering his output, Baxter makes a major and unique contribution to the process of establishing a truly local theology, but falls short of being categorised as a 5 James K. Baxter, Jerusalem Daybook, Wellington: Price Milburn, 1971, p.17. 2 contextual theologian. In the history of development of post-colonial theology, he may be regarded as a primary 'funder'6 of contextual theology, with major importance for Pakeha theological reflection as it continues. Although the entire corpus of Baxter material is considered, attention is focussed on the latter period of Baxter's life, commonly described as the 'Jerusalem period'. There is no arbitrary limit on the material examined, because to some extent there is continuity of major themes, many of which were present in his very early material. However, it remains true that the move to Jerusalem marked a departure for Baxter, as much for his theology as for his personal history. From 1969 on, his poetry and prose demonstrate a persistent obsession with his own journey of faith and the environment for it. Although the poetry of this period is publicly accessible,7 the majority of religiously significant prose manuscripts are held in restricted collections and have yet to be published.8 This thesis includes reflection on the prose material, which is vital to any comprehensive understanding of Baxter. In the context of a substantial body of commentary on Baxter, the justification for this current investigation as a unique body of work is twofold. Firstly, as already touched upon, the majority of treatments of Baxter have not adequately considered his theological import. Of those that take his theology seriously, three studies should be mentioned specifically. An MA thesis by John Gearets, entitled 'James K. Baxter: A Theology of Communality',9 considers the 'theology of communality' as the organising category of Baxter's late work. It is a degree in English, and primarily considers the poetic canon. Christopher Parr presented an MA thesis in Religious Studies at the University of Canterbury, entitled 'The Earth Lamp: James K. Baxter's Search for a Humanist Christianity'.10 While making a valuable contribution to the religious reception of Baxter, the thesis does not really consider contextual issues. Trevor 6 The word is used with specific intent to refer to the process of theological and semiotic undergirding of the Christian community's responsibility to critically reflect on its traditions, life and faith within the historico- cultural setting in which it finds itself. Such funding is a necessary but not exhaustive part of the contextual process. 7 The poetic collection in the public domain has recently been extended through the publication of a new volume: Paul Millar, ed., New Selected Poems (Auckland: Oxford University Press, 2001). 8 Two major collections are those held by the Hocken Archives in Dunedin, and the McKay papers held in the Beaglehole Room of Victoria University. Both collections require specific permission for access. 9 John Geraets, "James K. Baxter: A Theology of Communality" (MA, University of Auckland, 1978). 10 Christopher Parr, "The Earth Lamp: James K. Baxter's Search for a Humanist Christianity" (MA, University of Canterbury, 1979). 3 James' PhD thesis, 'Toward a Primal Vision: A Study of the Writings of James Keir Baxter',11 is more comprehensive and does touch on Baxter as a contextual theologian, but once again works mostly with the poetry. Each of these studies attempts to identify an organising centre for Baxter's thought. The current investigation is explicitly theological and examines the material on its own terms. Secondly, the present writer has had access to material from the Hocken and Beaglehole collections which is essential to an evaluation of Baxter's late period, and which has not been included in any major study of him to date. Phillips comments that 'before attempting to be definitive about Baxter these texts must be considered if one is to be in any way academically accurate about what Baxter wrote'.12 It is access to and consideration of such texts which gives this study its validity and insight. They contain theological commentary without which it is impossible to make a legitimate evaluation of Baxter as theologian. In his late period, Baxter was a prodigious author of prose reflections which are both original and vital to a comprehensive understanding of his life and work. Consideration of these reflections is in and of itself sufficient justification for a detailed examination of his contextual contribution. The framework within which this project is conducted is in accord with the argument advanced. This initial chapter considers introductory matters, including a brief biography of Baxter and a statement of the importance of contextual theology in the local setting. Then, within subsequent chapters, Baxter's own theological position is explored thematically, drawing predominantly on primary resources. Only after that position has been sympathetically established will a critical evaluation be attempted, in a chapter which considers Baxter in relation to historic expressions of the Christian tradition. A final chapter examines the central question of understanding the specific nature of Baxter's role in its significance for contextual theology. It is only at that point that a comprehensive survey of the preceding research allows identification of the unique contributions of Baxter under the headings of traditional theological categories. 11 W.T.G. James, "Toward a Primal Vision: A Study of the Writings of James Keir Baxter" (PhD, University of London, 1977).