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Towards a Radical Political Theology of Baptism

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Towards a Radical Political Theology of Baptism TOWARDS A RADICAL POLITICAL THEOLOGY OF BAPTISM: A critical investigation of the significance of baptism as the key element in the ecclesiology of the Anglican Church in Aotearoa, New Zealand and Polynesia by Jennifer Mary Dawson A Supervised Research Project submitted in partial fulfillment of the requirements for the degree of Doctor of Ministry Studies Melbourne College of Divinity August 2011 ACKNOWLEDGEMENTS This thesis involves history, liturgy and systematic theology as well as its primary discipline, Ministry Studies. It is grounded in my years of experience and learning through church activities and Commissions both provincial and international, as well as in three New Zealand Anglican dioceses. I am grateful to those who have been my colleagues on the Prayer Book Revision Commission, the international collaborative ministry network, the Ecumenical Institute of Distance Theological Studies, St John‟s College Board of Oversight, the General Synod of the Anglican Church in Aotearoa, New Zealand and Polynesia, Local Shared Ministry practitioners in the Dioceses of Christchurch and Wellington, Treaty of Waitangi educators, and the Anglican Ministry Educators Network. Conversations with Anthony Dancer and Bishops John Paterson and Philip Richardson helped me develop my ideas. Most recently, I am grateful to the people of the Parish of Pauatahanui, for their love and support as we share baptismal ministry together. Thank you to Noel Derbyshire and Andrew Dawson for help with statistics, Irene Swadling and Annelise Schroeder for proof-reading, Judith Bright for assistance at the Kinder Theological Library, Marjorie Smart and Murray Mills for chasing up references. Archdeacon Ian Bourne, who was a colleague on the Prayer Book Revision Commission and is now retired in the parish where I serve, continues to offer wisdom. Obviously I have drawn on a wide range of material published over a considerable period but I am particularly grateful to Brian and Kirsten Dawson (who are not related to me!) for their research and interest in a closely-related topic. Charles Sherlock has been a careful, courteous and challenging supervisor. Writing about this Church here for an Australian supervisor has pushed me to explain and justify, not taking anything for granted and perhaps learning a new theological rigour. I have valued deeply the insights of Allan Davidson as associate supervisor. Finally I thank my husband, Jim McAloon. He has been beside me for two decades as companion, lover, cook, gardener, tramper, scholar, and encourager. When we married, our invitation to friends incorporated words from Marge Piercy: “We mean to pledge ourselves through times of broken stone and seasons of rose ii and ripe plum.” Writing a thesis has meant more times of broken stone and rose and ripe plum, and you have been there for me throughout it all. Thank you. iii DECLARATION I declare that, apart from acknowledgements indicated, this thesis is my own work. Signed Jennifer Mary Dawson Date: 1 August, 2011 iv ABBREVIATIONS (see also the Glossary in Appendix 1) ACANZP Anglican Church in Aotearoa, New Zealand and Polynesia/Te Hāhi Mihinare ki Aotearoa ki Niu Tireni, ki Nga Moutere o Te Moana Nui a Kiwa. ANZPB / HKMOA A New Zealand Prayer Book / He Karakia Mihinare o Aotearoa BCP The Book of Common Prayer, 1662 BEM Baptism Eucharist and Ministry, Faith and Order Paper No 111 (Geneva: WCC, 1982) LSM Local Shared Ministry (also known as Mutual Ministry or Total Ministry) WCC World Council of Churches v CONTENTS Acknowledgements Declaration and Abbreviations Introduction 1 The journey 1 The partnership 2 The ecclesiology 3 The vision 6 The researcher 7 Chapter One “Baptism doth represent unto us our profession” 9 A problem, a response, a new problem 9 Deep implications of baptism 14 Current disquiet 17 A truly sacred place, in the eye of the needle? 19 In anticipation 21 Conclusion 22 Chapter Two “The Shock of Baptismal Dying” 24 Baptism as an ecumenical calling 24 Baptismal living and dying: the New Testament 30 Baptismal living and dying: before Christendom 34 Baptism and birth: Christendom perspectives 39 Baptism and mission: return to gospel roots for the world 43 Anglican rethinking 44 Chapter Three Engagement with New Life 51 Response in New Zealand 51 Changes in initiation practice 51 Liturgical change in initiation rites 52 Baptism in ANZPB/HKMOA 55 Baptismal references elsewhere in ANZPB/HKMOA 61 Baptism and ministry practice: Local Shared Ministry 65 Conclusion: towards a radical political theology 68 vi Chapter Four Moments and Markers 70 Expressions of a radical political theology 70 Inculturation among Anglicans in these islands 72 The St John‟ College experiment: failed common table 74 The 1857 Constitution: colonial ecclesiology? 79 Octavius Hadfield: bicultural bishop? 84 Walter Nash: Christian Socialist 88 Te Pouhere 92 Hīkoi of Hope: a tikanga church on the streets 101 An ecclesiology for a post-colonial church? 104 Chapter Five The Body and the Bath 106 Baptism shaping the self-perception of the Church 106 The Anglican Studies Programme 111 Local Shared Ministry 113 Diocesan-based ordination training 117 Baptism in the Diocese of Wellington 118 Conclusion 131 Chapter Six A community of dying and rising with Christ 132 Towards a conclusion, and making a new start 132 The ACANZP dying and rising? 134 Recovering an adequate theology of baptism 136 Implications for diocesan and parish practice 140 Liturgical change 142 The baptised life includes confirmation 146 The Church‟s prophetic story 147 The task for the ACANZP now: 148 Recommendations 149 Appendices: 1 Timeline of Events 152 2 Glossary of Terms 154 Bibliography 156 INTRODUCTION The journey Baptism is the beginning of a journey that is both grounded in Christ and guided by the Spirit in a particular context. The Anglican Church in Aotearoa, New Zealand and Polynesia (ACANZP) is in the early stages of a bicultural journey. How might an understanding of church radically shaped by baptism come to full expression in this particular setting? That is the question this thesis seeks to explore. An interest in bicultural (i.e. Māori and Pākehā) development has been growing for me since 1972. As a first year teacher, I was in a secondary school where more than half the students were Māori so I began to learn the Māori language. This interest continued, along with active involvement in groups seeking justice for disenfranchised Māori, studying the Treaty of Waitangi and urging participation in the community debate, within and around the Anglican Church at different levels over the years. I worked in a theological education role for the Province, then for a diocese, and was a member of the General Synod, not in 1992 when crucial constitutional changes were finalised but later when they were implemented. I came to realise that for most Anglicans the bicultural and three tikanga (i.e. Māori Pacific and Pākehā) nature of this Church was outside their experience.1 Nor is it understood by people outside the country. The partnership implication of the Treaty of Waitangi, and the particular place of Māori as the indigenous people in New Zealand,2 both of which centre on Māori as “tāngata whenua” or first people of the land, means that they have a priority 1 The term tikanga implies distinctive social organisations, language, laws, principles, and procedure, as described in Preamble 12 of Te Pouhere. 2 Those claiming Māori descent currently make up 15 percent of New Zealand's 4.5 million population but the standard of proof for qualifying as Māori varies. In terms of New Zealand law, a Māori is any descendent of a New Zealand Māori, which is a broader definition of indigenous status than in many post-colonial societies. In order to be on the Māori electoral roll you must sign a declaration stating you are Māori or of Māori descent. The requirement in the ACANZP does not relate to ethnicity or descent but to practice and customs, and belonging to this, or any, Tikanga is a personal choice. 2 role even within the three, a role which is accepted officially by both Pākehā and Polynesia in the context of the Anglican Church. Former Waitangi Tribunal Chair, and retired High Court Justice, Edward Taihakurei Durie3 explains the relationship in legal and political terms in this way: I do not regard the policies for bicultural or multicultural development as mutually exclusive. I think they address different things. Biculturalism is about the relationship between the state‟s founding cultures where there is more than one. Multiculturalism is about the acceptance of cultural difference generally.4 The partnership In 1987 the New Zealand Court of Appeal ruled that the principles of the Treaty of Waitangi require Māori and the Crown “to act in good faith as partners”. This language of biculturalism and partnership has appeared in much recent legislation and may evolve into other forms of relationship in the future. However for the ACANZP at this time, Te Pouhere5 shows that both embracing and establishing distinctive identity are recognised as essential aspects of the bicultural journey of the Church. Miroslav Volf writes in a context of ongoing inequalities and cultural differences: Reconciliation with the other will succeed only if the self, guided by the narrative of the triune God, is ready to receive the other into itself and undertake a readjustment of its identity in light of the other‟s alterity.6 The bicultural nature of ACANZP is being lived out in a somewhat similar context, meaning that attention must be given to understanding identity, offering a connection into the character of the baptised community. The development of this dual, and seemingly contradictory, way of being Church is explained in Chapter Four and in elements of the vocabulary set out in the Glossary. 3 Identifying with Tikanga Māori, Durie has tribal affiliations with Rangitane, Ngāti Kauwhata, Ngāti Raukawa.
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