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Tentmaking and Tourism in Indo

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Tentmaking and Tourism in Indo REFLECTIONS ON AUSTRALIAN CONTEXTUAL MODELS OF PASTORAL MINISTRY by Darren John Cronshaw A thesis submitted in partial fulfilment of the requirements for the degree of Doctor of Ministry of the Australian College of Theology 2005 Abstract Australian historical images – for example, the Aborigine, convict, bushman, gold digger, Anzac ‘digger’, and migrant – are a fruitful source for theological reflection to develop models of ministry. These images and their historical contexts helped shape Australian culture and so shape context for ministry. A conversation between historical themes and Christian tradition suggests a number of complementary models for pastoral ministry in Australia. Spiritual companions, for example, help people relate faith to their journey in everyday life. This model resonates with Aboriginal listening and sensitivity to the sacred, and is at home with the Australian longing for everyday spirituality as articulated by contemporary social commentators such as Michael Leunig. Chaplains get alongside people in the midst of their lives, although colonial chaplains were seen more as distant moral policemen and their role in evangelism was limited by their government employment. As settlement spread through the bush, ministry as shepherding with clergy who cared for their flocks replaced or supplemented chaplaincy. Shepherding, an image rich in nurturing and care, was at home in the rural setting of the colonies, and continues to meaningfully express the pastoral care aspects of local church ministry. The labour movement and the Australian value of a fair go for the underdog suggest a place for ministry as prophetic advocacy; and ministry as service fits Australian humanitarianism, the Anzac spirit and servant leadership popular today even in business circles. Finally, ministers as community hosts reflect both God’s hospitality and the multicultural ethos of Australia that draws people together from different cultures and backgrounds. The pastoral ministry can be imagined and expressed by various models which describe different emphases of ministry, and the most effective models for pastoral ministry in Australia will derive from and critique Australian culture and historical images. ii Certification I certify that the substance of this thesis of approximately 30,000 words (excluding bibliography) has not previously been submitted for any degree and is not currently being submitted for any other degree. ________________ Darren Cronshaw, October 2005. ACT Student number: 698 I consider that this thesis of approximately 30,000 words (excluding bibliography) is in a form suitable for examination and conforms to the regulations of the Australian College of Theology for the degree of Doctor of Ministry. The thesis has not been submitted to another university or college of theology. ________________ Rev Dr Darrell Paproth, Bible College of Victoria, October 2005 iii Acknowledgements To prepare for missionary service in Indonesia, in the 1990s I studied theology to understand the meaning of the gospel, and social sciences as tools to understand culture. At home in Australia, a danger is to think that we can apply the Bible without reference to our cultural contexts. ‘I’ll just do and teach what the Bible says’ some may say, as if it can be read and applied regardless of time, place or ethnic context. Good theology is not culturally-neutral, but takes into account the context for which it is developed. Thus this thesis explores the question of appropriate ministry models for local churches in Australia: ‘What images in Australian history and culture inform suitable models for local church pastoral ministry?’ It is crucial to find forms of ministry that are both faithful to the Bible and authentically Australian. I am indebted to many who helped me in this exploration. I am grateful to the Baptist churches I have served for all they have patiently taught me about ministry for the local church, and to the Bible College of Victoria (BCV) where I studied towards this degree and thesis. Thank you to the Victorian Baptist Fund at Whitley College and to BCV for scholarship assistance. I acknowledge also the use of resources and appreciate the help of staff in the libraries of the Bible College of Victoria, Ridley College, Whitley College, and the University of Melbourne. Furthermore, particularly for their help in tracking down primary documents, I thank the staff of the Joint Theological Library, Leeper Library of Trinity College, Sugden Collection of Queens College, State Library of New South Wales, State Library of Victoria, and the University of Edinburgh New College Library. Darrell Paproth at BCV has been my supervisor. Darrell’s commitment to understanding Australian society has been an inspiration and I appreciate him as a valued mentor and friend. Perceptive comments have also been given by friends and mentors Mark Brett, Jennifer Cronshaw, John Cronshaw, Rowland Croucher, Brian Edgar, Kristi Giselsson, Colin Hunter, Patrick Innes, Ian Jagelman, Fran James, Jill Manton, Craig O’Donnell, Geoff Pound, Jeff Pugh, and Stephen Staunton. In exploring various ministry models, I appreciated the input of members of the Australian Evangelical Alliance Melbourne theological discussion group, the Victorian Association of Theological Field Educators, the Victorian Baptist Ministry Network (online), the North-West Baptist iv Ministers’ Network, and the BCV postgraduate and faculty seminar. This is a second submission of the thesis, and I value the feedback from my examiners Philip Freier, Charles Sherlock and Bruce Wearne. Though these people have all helped me, I alone accept responsibility for what is written with all of its limitations and drawbacks. UNOH Publications has been producing some great books aimed at inspiring and informing more radical responses to Jesus among the poor. So I count it a privilege and appreciate Ashley Barker and the rest of the Urban Neighbours of Hope team at UNOH Publications for being willing to publish a revised and expanded version of this material. It has been inspiring to rework the thesis in a more accessible format and encouraging that its ideas will be able to be read further. The new book will be Credible Witness: Companions, Prophets, Hosts and other Australian Mission Models (Melbourne: UNOH Publications, 2006) and will be available through Koorong or online at www.unoh.org. This thesis I dedicate to our daughter Jessie. Jessie, may God guide and empower you as a leader in whatever sphere your calling takes you. But for now I simply enjoy your passion for fun and the family times we spend together that make the words of the Australian legend John Flynn ring true for me: ‘Earth holds no more beautiful thing than a young family’ (Rudolph 1996: 283). Darren Cronshaw Mooroolbark December, 2005 v Contents Abstract.............................................................................................................. ii Certification...................................................................................................... iii Contents............................................................................................................ vi INTRODUCTION ...................................................................................................... 1 Local theologies................................................................................................. 2 Australian conversational theology – literature review..................................... 5 Images of history and models of ministry ....................................................... 14 CHAPTER 1 : SPIRITUAL COMPANIONS FOR THE JOURNEY....... 21 Indigenous peoples and the land, pre-1788 ..................................................... 21 Ministry as spiritual companionship................................................................ 24 Australia’s very own spiritual companion – Michael Leunig ......................... 27 Reflection on the journey ................................................................................ 31 CHAPTER 2 : CHAPLAINS FOR CONVICTS ......................................... 32 Convicts and hell on earth, 1788-.................................................................... 32 Ministry as chaplaincy..................................................................................... 32 Chaplaincy as evangelism?.............................................................................. 37 Reflection on early days .................................................................................. 40 CHAPTER 3 : SHEPHERDS FOR SETTLERS ......................................... 41 Bushmen and mates, 1836-.............................................................................. 41 Ministry as shepherding .................................................................................. 42 Excursus on mateship and egalitarianism........................................................ 45 Reflection on bush themes............................................................................... 50 CHAPTER 4 : ADVOCATES FOR THE MARGINALISED ................... 51 Eureka and other protestors, 1851-.................................................................. 51 Ministry as prophetic advocacy....................................................................... 54 The wowser factor ........................................................................................... 57 Reflection on protestors..................................................................................
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