Tim speaking at Forming a Christian Mind conference 2017

Next month I’ll be one of the speaker’s at the 2017 Forming a Christian Mind conference, which has as its theme, ‘Redeeming our Days: academia and a Christian view of time’. My session is focused on ‘Locating ourselves in redemptive history’. Here’s some information from the Jubilee Centre website if you’d like to find out more and book a place:

Forming a Christian Mind (FACM) explores how the Christian faith interacts with personal and academic development. It aims to help postgraduates and post-docs to develop their capacity to think biblically about their discipline and address the tensions between secular and Christian perspectives on their subject, both in the university and in wider society.

FACM is an annual conference in Cambridge, organised by Jubilee Centre together with Christian Heritage, Cambridge Papers, Christian Graduate Society, KLICE and The Faraday Institute.

The event is primarily for postgraduates, post-docs and junior academics; however anyone who is pursuing an academic career in other ways is welcome.

Dates: The 2017 conference takes place over two days: Friday evening 10th November, and Saturday 11th November

Venue: St Johns Old Divinity School, St John’s Lane, Cambridge

Theme: Redeeming our days: academia and a Christian view of time

Speakers: Os Guinness (on Friday only); John Coffey (University of Leicester), Rhoda Hawkins (Sheffield University); Tim Davy (Redcliffe College)

Making our Bible Studies Missional

A post I wrote for Redcliffe’s Thinking Mission Practice blog:

 

Thinking Mission Practice

Let me ask you a question: how important has reading and studying the Bible with others been in your discipleship journey? If you’re anything like me you have sat together in a small group to study the Bible on numerous occasions, grappling with the text’s meaning and its implications for your lives.

Let me ask you another question: how overtly ‘missional’ have those studies been? What I mean by this is: how explicitly do we relate our engagement with the biblical text to mission, throughout the study and not just as an addition as part of the application at the end? How can we make our Bible Studies more missional at a fundamental level?

I suppose I am asking “what difference do the developments in our understanding of the missional nature of the Bible make to a mid-week Bible Study group?” This question was addressed by George Hunsberger in an…

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Five scholarships up for grabs for CSBM’s Bible and Mission MA

Firstly, thank you! It’s been wonderful to receive such enthusiasm and encouragement following our announcement on Tuesday that Redcliffe and Trinity are now working together on the Centre for the Study of Bible and Mission. We are truly excited about what is ahead and hope you will journey with us.

Over the coming weeks we’ll be posting content on this blog to show more of what this partnership will involve. Today I want to highlight an exciting opportunity for those considering Master’s level study in Bible and Mission.

Recently Redcliffe announced the availability of 25 scholarships over the coming year for new students on its blended MA programmes. Five of these scholarships have been set aside specifically for our Bible and Mission MA. This is a big deal, as in real-terms these scholarships could mean 25% off your tuition fees for the full course – definitely worth exploring, and once they’re gone – they’re gone!

You can find out more about the content of the MA programme here. It is studied part-time over two- to four years and is designed to fit alongside (and even integrate) work and other ministry commitments.

Typically a student will come to two Summer School intensives (held in July), or combine this with long weekend mode for two of the modules. These are the modules:

  • Research Methods and Approaches for Missiological Study;
  • Global Missiological Issues in Intercultural Contexts;
  • Reading the Bible Missionally;
  • Scripture Engagement: Approaches and Issues;
  • Dissertation

Naturally, I’m a big fan of this course! Sinking deep roots into a missional reading of Scripture can be a life-transforming experience, impacting how we read, study, preach and teach the Bible. I love seeing students’ excitement over the whole-Bible approach to mission, and love hearing how it is fuelling their passion and decision-making in mission. It’s been wonderful to see students engaging deeply with Scripture while also wrestling with issues very particular to their roles and contexts.

To give you a flavour, these are some of the dissertation topics that have been done over the last few years:

Power at Work: Assessing the opportunity for UK Christians to be missional disciples through the stewardship of their personal power in the workplace

An Evaluation of the Effectiveness of the Simply The Story (STS) Workshops for Oral Learners in Ethiopia

The Impact of Vernacular Scriptures: Assessing the benefit of local language Scriptures among the bilingual Malila and Nyiha communities of Tanzania

A Missional Reading of 2 Corinthians 1-7

Umuhimu wa Biblia: An investigation into how Tanzanian Christians perceive and engage with God’s Word

Nahum and the Nations: A Missional Reading

The Missional Function of the Levitical Priesthood

A Better Way: Leading a Bible Study for Oral-Preferenced Learners

A Missional Reading of ‘The Beatitudes’

Y Alpha? An Evaluation of the Adaptation of the Alpha Course for a Generation Y Audience

What’s So Missional About Meaninglessness?: A Missional Reading of Ecclesiastes

What is your particular passion when it comes to Bible and Mission? Have these dissertation titles whetted your appetite for what you’d love to research, given the chance? I’d love to hear from you in the comments section below, and hear about exactly where you’d love to explore mission in the Scriptures – or perhaps which Scriptures you’d love to use more effectively in mission!

Drop me a line if you’d like to explore more about the course, and to find out more about the scholarships.

Press Release: Redcliffe College and Trinity College, Bristol, announce ground-breaking ‘Bible and Mission’ collaboration

The leadership of Redcliffe College and Trinity College, Bristol, announced today the launch of a collaborative initiative that will make a ground-breaking contribution to how the Church engages with the Bible and mission.

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With the aim of ‘serving the Global Church through missional engagement with the Bible’, the Centre for the Study of Bible and Mission (CSBM) initiative builds on previous work done by both Colleges, and will be a platform for new areas of teaching, research, writing and speaking.

Over the coming months, CSBM is planning an array of activities for the public to engage in. Starting with an initial launch event in the autumn, the Centre will run public lectures with significant keynote speakers and subjects; hold regular research seminars; and host new articles and discussion points on its website and blog, with content produced by CSBM’s contributing faculty and students.

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Dr J. Davies (Trinity, left),
and Dr T. Davy (Redcliffe, right)

The Centre is co-directed by Dr Jamie Davies (Tutor in New Testament at Trinity) and Dr Tim Davy (Lecturer in Old Testament and Mission at Redcliffe), who jointly coordinate the activities of CSBM.

Potential students wanting to work in the area of the relationship between the Bible and Mission will be able to study through Redcliffe’s MA in Contemporary Missiology (Bible and Mission) or Trinity’s PhD programme.

Rob Hay, Principal of Redcliffe College, expressed delight in a partnership that is the fruit of the two Colleges’ shared heart:

“This collaboration makes so much sense! It draws together activities we have already been doing and will be a catalyst for exciting future projects. There are things we can now do that wouldn’t have been possible on our own. By combining the expertise of both colleges we will be able to steward our expertise more strategically, listen more attentively, and serve more effectively.”

Revd Dr Emma Ineson, Principal of Trinity College, noted the value of the Centre to the wider movement and community:

“We at Trinity are excited to be entering into this collaboration with Redcliffe College. The CSBM’s work will draw on the established strengths of our two colleges while being more than the sum of its parts. It promises to be an exciting place for teaching and research, serving both the academy and the church in contributing to a vibrant and growing field, the interface of Biblical Studies and Christian Mission.”

To find out more about CSBM and some of our upcoming activities, use the menu at the top of the page. You can subscribe to the blog at the bottom right of this page, and be the first to know about any upcoming events you might wish to be a part of.


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Redcliffe College is based in Gloucester, and provides Masters programmes in missiology, leadership and member care for people working in mission and ministry. Courses are studied over 2 to 4 years in blended delivery modes, ensuring that students remain engaged in their work while they learn, able to apply their learning throughout.

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Trinity College, Bristol is passionate about building missional church, and seeks to advance the mission of God through theology programmes for church leaders and those approaching ordination or leadership. Students can study full-time, part-time, or dig deeper to earn a postgraduate research doctorate with the College.

To discuss studying Bible and Mission at Master’s level, contact Tim Davy at tdavy@redcliffe.ac.uk.

For those interested in studying at PhD level, contact Jamie Davies at j.davies@trinitycollegebristol.ac.uk.

For media enquiries or to request an interview about anything in this press release, contact James Clarke at jclarke@redcliffe.ac.uk.

Four ‘Scripture Engagement’ questions every UK Church should be asking

Here’s a post I wrote recently on Redcliffe’s new ‘Thinking Mission Practice’ blog

Thinking Mission Practice

I love to find ways of local and global expressions of mission fuelling each other.

As we in the UK church seek to share Jesus with people in our increasingly complex, multi-cultural communities, what can we learn from sisters and brothers around the world who have been communicating the Bible cross-culturally for decades?

The thing I want to highlight in this blog post is that if we (that is, UK churches) are to orient ourselves and our church activities and cultures to a more missional, outward-focused perspective, we’d be crazy not to draw on the rich insights of cross-cultural mission thinking and practice!

One such area is ‘Scripture Engagement’. Over the last couple of decades, more and more people in the global mission community have been discussing, researching and practising Scripture Engagement (SE), which according to one definition,

‘involves accessing, understanding and interacting meaningfully with the life-changing message of the…

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Thinking about Gender and Mission on International Women’s Day

Today is International Women’s Day, and I have Gender and Mission on my mind.

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Peppiatt, Lucy (2015) Women and Worship at Corinth: Paul’s Rhetorical Arguments in 1 Corinthians, Eugene: Wipf and Stock

I’m preparing for Redcliffe’s new MA module on Gender and Mission and gathering resources to get students thinking about the many and complex issues involved. One excellent example is Lucy Peppiatt’s “Women and Worship at Corinth: Paul’s Rhetorical Arguments in 1 Corinthians“. It is a bold and brilliant take on some of the controversial passages in Paul’s first letter to the Corinthians.

Peppiatt recognises that the issues in these passages touch deep nerves within us, and impact on not only our theology, but our church dynamics, and pastoral concerns as well. The issues can’t be approached in a detached manner, because “too much depends on the outcome” (p1). So true.

She shows how interpreters have variously concluded that Paul is either confused himself about his views on women, or patriarchal (i.e. a typical man of his day), or simply a misogynist. Yet from what we know of his life, from Acts and his other letters, it is clear that Paul had female friends, recognised women in Christian leadership (Phoebe, Priscilla), respected women, and even referred to one woman as an apostle. It does not seem likely that Paul was any of the things suggested above.

The thesis of the book is that in the passages where Paul appears to contradict himself on women, he is using rhetoric, whereby he quotes the wrong views of the Corinthian Christians and then rebuts them. This was a known rhetorical device, and is sometimes easily recognisable in our Bibles, as in 1 Cor 6:12: 

“All things are lawful for me,” but not all things are helpful. “All things are lawful for me,” but I will not be dominated by anything.

– the quotation marks are added in the English but are not there in the Greek, because Greek doesn’t use them. We all accept that Paul is quoting a saying. Another similar example is 1 Cor 10:23.

So Peppiatt concludes that Paul taught that women did not need to be veiled to speak in church – “we have no such practice, nor do the churches of God” (1 Cor 11:16). Similar explanations are proposed for understanding the passages women keeping silent in church, on tongues and behaviour at the Lord’s Supper.

Whether or not you agree with Peppiatt’s reading of Paul, this book is a call for rigorous thinking on this and other complex issues. Assumptions need to be challenged from time to time, and implications for mission and ministry thought through.


If you are interested in questions of gender, church and mission, why not explore them in our new Gender and Mission module at Redcliffe College?

This will give you the opportunity to develop your theological, biblical and cultural understanding of various gender issues, such as Humanness and Identity; Gender in the Bible; Women in mission; Feminist theology across cultures and religious groups; Cultural understandings of sexuality and marriage ; Gender-based violence; including FGM, rape, trafficking and forced marriages; Justice and gender; and Gender and the cross-cultural worker.

As well as Redcliffe faculty, there will be visiting lectures by Dr Lucy Peppiatt (so you can talk to her more about her book there!), Dr Elaine Storkey, and Rev Dr Ian Paul.

The module runs from 24 – 28 July 2017, and can either be taken as a stand-alone short course, or as part of a whole MA in Contemporary Missiology, Global Leadership, or Member Care. See this link for more details: http://www.redcliffe.ac.uk/courses/cross-cultural-mission-training/contemporary-missiology-ma/gender-and-mission

All Together for Justice Lent resource

 

screen-shot-2017-03-01-at-16-49-25Are you reading anything in particular over the Lent period? I’ve chosen a couple of things to work through between now and Easter. The first is a new book by Lynn Japinga on Preaching the Women of the Old Testament. It has 40 chapters covering 40 women and, according to the blurb, the author ‘demonstrates how the character’s story has been read in Christian tradition and offers sermon ideas that connect contemporary issues to each story.’

The other thing I’ll be reading through is a resource produced by All We Can called All Together for Justice. I have contributed one reflection on ‘Made in God’s Image’ and it was put together by Claire Welch, a current student on the ‘Bible and Mission’ stream of Redcliffe’s MA in Contemporary Missiology. I asked Claire to say something about it for this blog:

I work for a Christian international development charity called All We Can. As part of my role, I have the privilege of helping Christians engage their faith with issues of poverty and injustice. To do this I write resources that pull together biblical reflection with current world issues. The most recent resource I have launched is called, All Together for Justice, which benefits from the contributions of theologians and leading Christian figures. All Together for Justice is a book of reflections, activities and prayers that can be followed over Lent (or any other 40-day period). It is designed to be used daily by individuals or weekly by small groups. This resource is free for you to order and enjoy. Just visit www.allwecan.org.uk/justice

In a recent news item, All We Can talk about the enthusiastic uptake of the resource. Indeed, they have now developed an email version that you can access here: http://allwecan.eu

Well done Claire, we’re all proud of you!


If you want to wrestle with issues of Bible, mission, justice, advocacy and reconciliation why not sign up for a Redcliffe MA programme in Contemporary Missiology? Join with others from around the world at this year’s 3-week MA intensive in July. Find out more

‘that’s not a Bible issue’ – Evoking the Bible in the public sphere

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I spend a lot of my time thinking about what the Bible says and what the Church does with what the Bible says. How you and I involve the Bible in justifying our actions or those of others should be held up to rigorous scrutiny.

The importance of this simple observation is evident in the current debate over Franklin Graham’s support of President Trump’s executive order temporarily banning refugees and immigrants from several countries. In an article on the HuffPost website, Graham used the phrase, ‘That’s not a Bible issue’ and it is this wording (and what it implies) that I’d like to explore. I’m not claiming this to be an analysis of the whole debate, or that I am able to offer an authoritative voice on all the issues. I do, however, want to attempt to bring some clarity to this one particular aspect of how the Bible has been used.

To begin with let’s quote the relevant passage in the HuffPost article (posted 25.1.2017):

The Huffington Post spoke with Graham on Wednesday, and asked whether it’s possible to reconcile Trump’s temporary ban on refugees with the Christian commandment to welcome, clothe and feed the stranger, and to be a Good Samaritan to those in need.

Graham said he doesn’t believe those two things need to be reconciled.

“It’s not a biblical command for the country to let everyone in who wants to come, that’s not a Bible issue,” Graham told HuffPost. “We want to love people, we want to be kind to people, we want to be considerate, but we have a country and a country should have order and there are laws that relate to immigration and I think we should follow those laws. Because of the dangers we see today in this world, we need to be very careful.”

A former colleague of mine here at Redcliffe used to give students three questions to ask when reading something, to which I have added my own annotations. There are many other questions we could ask, of course, but let’s stick with these three.

‘What are you saying?’  This is a question of clarity. Have I taken the time to be clear on what the author/speaker is (and is not) actually claiming? This matters in terms of accuracy but is also a matter of principle and respect to the person writing/speaking.

‘How do you know?’  This is a question of methodology. How has the author arrived at their claim? What assumptions have they made to get there? What logical steps have led them to this conclusion?

‘So what?’  This is a question of significance. What are the implications of what the speaker has said? This could be significance in terms of what it reflects about the author’s context and role (especially when in a position of influence). It also has to do with the practical consequences of what they are saying, or the effect their words may have beyond their own immediate action. We might say, if people take this word seriously, how might this change their behaviour and what would be the consequences of this?

So let’s apply these questions to Graham’s statement, or at least the sound bite that people have focused on, ‘that’s not a Bible issue’.

What is he saying?  The ‘that’, which Graham considers ‘not a Bible issue’ is the idea of a government policy that would ‘let everyone in who wants to come’. There is no biblical command, says Graham, requiring a country to do this.

A response to Graham’s comment that simply lists the multitude of biblical injunctions to welcome the stranger and care for the alien doesn’t directly address what he is saying. It is not the biblical requirement for caring for the vulnerable he is questioning; it is how that requirement should, or should not be adopted as government policy. The problem is, of course, that Graham has set up a ‘straw man’ by arguing against an extreme idea of uncontrolled, completely free immigration.

How does he know?  How does Graham arrive at his view? What assumptions are at play? The logic seems to be this:

  1. Something counts as a ‘Bible issue’ if there is a specific commandment about it;
  2. The opposite of the policy is the uncontrolled letting ‘everyone in who wants to come’;
  3. The Bible does not command a country to do this;
  4. Therefore this policy is not a ‘Bible issue’ and is allowable

The logic doesn’t work on a couple of fronts. Defining a ‘Bible issue’ this way is a very narrow way of understanding biblical ethics. It is essentially requiring proof-texts for behaviour and policy rather than the construction of biblically informed frameworks with which we can think ethically.

The argument is also advocating against a form of immigration policy that isn’t (to my knowledge) being debated. He is not arguing against a representative view of critics of the policy, but a straw man. In this way the opposing view is dismissed by association with the extreme form.

So what?  What’s more important: the way an argument is made, or the effect that it has?

Graham’s statement has been used to give credence to the current government policy. It implies that the policy is not incompatible with biblical teaching and, therefore, provides a biblically satisfying way of supporting the policy.

In my view it is a way of deflecting the debate because it has the effect of undercutting the biblical teaching on caring for the vulnerable. It places biblical objections to the policy (i.e., the views of those within the Church opposed to the policy) to the sidelines. It basically says that because the Bible does not have an explicit commandment requiring an extreme form of a specific government policy, the Bible is therefore irrelevant to this matter. Hence, it is not a Bible issue.

I have written previously on the Bible’s call to care for refugees and asylum seekers. In my view Graham’s way of justifying his support for the policy is based on an argument that does not stand up to scrutiny. It seems to me that in this case the Bible has been used inappropriately and unjustifiably, but that it has the effect of giving the perception of biblical credence to the policy, and this needs to be challenged.

As I said at the start, this post does not attempt to tackle all the issues in the debate. I do not believe the Bible can be used legitimately to justify the policy under debate and I am deeply concerned with the way it has been used. The focus of this post has been about the latter.

My main point is this: if we are going to evoke the Bible when discussing controversial issues (whether ‘within the Church’ or in the ‘public sphere’) let’s do so rigorously. And that applies to me too.


If you want to develop rigorous thinking about the Bible, faith and society, why not sign up for a Redcliffe MA programme in Contemporary Missiology? Join with others from around the world at this year’s 3-week MA intensive in July. Find out more

Urban missiological readings

screen-shot-2017-01-18-at-10-17-25This year Urban Loft Publishers are launching an exciting Bible commentary series that will read texts through an urban missiology lens.

It seems like a significant series, not least because of the rich insights each volume will bring. Perhaps more significantly, an ambitious project like this would suggest that the missional hermeneutics conversation (and related conversations) has developed to such a degree that there is now confidence to launch a whole series of readings that cover the whole Bible.

Here is the website description of the series

The Polis Bible Commentary Series is a new Bible commentary series designed to be global in scope, urban in focus, and missional in perspective. This commentary is not just another commentary on the Bible. Each book of the Bible will be examined by a team consisting of a trained biblical scholar and an experienced urban specialist. These scholars will work in dialog to produce a reading of Scripture that addresses the concerns of our increasingly urbanized world. The format will include two sections: the text, with discussion and scholarship from a global missiological context (written by the biblical scholar) and an urban contextual application (written by the urban/missiological scholar).

The authors will be from many countries and different evangelical backgrounds. It is expected that his approach will produce a rich tapestry of fresh theological material designed to serve the 21st century church.

Polis” is the Greek word for “city.” The editors of this series are convinced that cities, which are now home to the majority of the earth’s residents, represent the mission field of the future. The Polis Bible Commentary is anticipated to be 30 volumes, with the first volumes being published in the 1st quarter of 2016. This will be an 8-10 year project, with a target of four volumes being published each year.

Missional hermeneutics and the question of diversity

Back in In June I gave a paper on ‘The Bible and Mission Beyond Bosch’ at the Global Connections Mission Educators Forum in the UK. The gathering was using the 25th anniversary of the publication of David Bosch’s landmark Transforming Mission to offer a critical appreciation of that book. My talk, which I’ll write up some time, had three headings: ‘What Bosch did’ (a review of his treatment of biblical texts); ‘What Bosch didn’t do’ (some of his omissions and neglected areas); and ‘What Bosch couldn’t do’ (i.e., engage with the missional hermeneutics conversation that has developed since his tragic and untimely death in 1992).

One of my key points was to raise and reflect upon the well-documented relative neglect of women and global south scholars in Bosch’s bibliography (see, for example, Nussbaum’s readers guide to TM, p. 143). I then revisited the growing literature on missional hermeneutics through the lens of this concern over diversity. This was something I felt in a good position to do as I had recently collaborated with Mike Goheen on an extensive missional hermeneutics bibliography. We aimed to document all publications that have consciously adopted the missional hermeneutics approach, and this can now be found in the new Eerdmans volume, Reading the Bible Missionally. The publisher also kindly agreed that we could host an online version on this site so that we can keep it up to date. See the Missional Hermeneutics Bibliography tab in the main menu.

If you look through the bibliography you will soon be struck by something: the majority of scholars who have published on missional hermeneutics are Western men, including almost all the book-length treatments. Compiling such a resource isn’t an exact science, of course, but it is worth noting that this bibliography emerged from a process of actively seeking out any references to missional hermeneutics or missional readings, rather than just going for familiar scholars. Because of this we’ve been able to highlight a number of articles that perhaps have not been widely known about, and in so doing can point towards a greater diversity of scholars working in the area, including:

Barton, Mukti. “A Missional Reading of Susanna and the Woman Accused of Adultery.” Rethinking Mission (July 2012). Available at rethinkingmission.org.uk/ pdfs/barton_july_12.pdf.

Bekele, Girma. “The Biblical Narrative of the Missio Dei: Analysis of the Interpretive Framework of David Bosch’s Missional Hermeneutic.” International Bulletin of Missionary Research 35.3 (2011): 153–58.

Choi, Hunn. “Multicultural Hermeneutics and Mission.” Asbury Journal 70.1 (2015): 111–39.

Jabini, Frank S. “Witness to the End of the World: A Missional Reading of Acts 8:26–40.” Conspectus 13.1 (2012).

Lee, Kyuboem. “An Urban Missional Reading of Genesis 1.” New Urban World Journal 3.1 (2014): 59–66.

Magda, Ksenija. “A Missional Reading of Rom 15:1–12.” Evangelical Journal of Theology 2.1 (2008): 39–52.

Okure, Teresa. “‘In Him All Things Hold Together’: A Missiological Reading of Colossians 1:15–20.” International Review of Mission 91 (2002): 62–72.

My main point can be summed up like this:

although it is true that the mainstream, ‘published’ missional hermeneutics conversation has been a very Western and male one so far, I believe things will look very different in the future. Assuming the momentum of interest in the approach continues (and there is every reason for thinking it will), over the next decade we will see a much greater diversity of voices coming into and shaping the conversation.

A key factor will be the emergence of a new generation of students from around the world graduating from MA, MTh and PhD programmes with missional hermeneutics as a core component. They will bring new contexts, new questions, and new ideas to the table, and I for one can’t wait.

I hope to be able to bring some exciting news in the near future about one of the ways this will be encouraged, so watch this space!

There is so much more that could, and should, be said on this subject so expect further posts in the future. In the meantime, if you are aware of gaps in the bibliography please do drop me a line.