Papers by Colin Battersby
As a general observation, the Christian church in Australia pays insufficient attention to the on... more As a general observation, the Christian church in Australia pays insufficient attention to the ongoing pain and suffering experienced by Australia's First Peoples. This attention deficit is due to the church's inability to recognise and resist the narrative of the lie, an alternative narrative that seeks to control, distort and destroy both individual and collective
memory through acts of violence. Robert Schreiter suggests that the church's cooperation with the narrative of the lie extends beyond the notion of systemic violence to encompass the church's understanding of reconciliation. The Australian church faces a significant dilemma. Its inclination to initiate programs of reconciliation, on its own terms, only serve to deepen the wounds that already exist within many Indigenous communities. This paper argues that sung lament in corporate worship settings can provide a resource for the Australian faith community to disrupt the narrative of the lie and enter into the painful memory of Australia's First Peoples. Drawing on Paul Ricoeur's "hermeneutic of suspicion" and Walter Brueggemann's treatment of the Psalms, this paper examines the biblical, theological and sociological resources available within lament for Australia's postcolonial context.
Word Length: 4253 words (excluding prologue) "Countering a Narrative of Fear" -Racism and the Eva... more Word Length: 4253 words (excluding prologue) "Countering a Narrative of Fear" -Racism and the Evangelical Church in the Era of Trump 2
An eschatological narrative can be inferred here, drawing upon a particular interpretation of his... more An eschatological narrative can be inferred here, drawing upon a particular interpretation of history in which America's traditional religious and political aspirations are indistinguishable.
1483-1546), was born in Eisleben, Saxony. A student of Erfurt University (1501-1515), Luther was ... more 1483-1546), was born in Eisleben, Saxony. A student of Erfurt University (1501-1515), Luther was schooled in Classical Greek philosophy and the writings of St. Augustine and the mystics. In a time of existential crisis, Luther turned to monastic life (1505), entering a strict Augustinian order in a failed attempt to exorcise his personal demons through an unrelenting regime of penance, religious rituals and self-punishment. 1 Luther was later sent as an ordained priest to the Wittenberg Cloister (1508), where he would dedicate himself to studying the original Greek and Hebrew scriptures, as well as giving lectures in the University's Arts Faculty. As Professor of Bible from 1513, Luther had the time and motivation
Matthew's Gospel was written primarily for the Jewish Christian community at a time when they wer... more Matthew's Gospel was written primarily for the Jewish Christian community at a time when they were experiencing new problems and tensions in the wake of the first revolt (66 CE.) and increasing opposition from local Pharisaic groups, determined to politically assert their preferred brand of Judaism. Against this backdrop, Matthew, more than any other synoptic gospel, has a theological emphasis on the Law, its fulfillment in Jesus, and the ushering in of a new kingdom marked by good news for all and radical discipleship. Matthew draws heavily from the Pentateuch and prophetic texts, setting Jesus 'under the authority of the Old Testament' and affirming 'it's continuing force and validity.' 1 Through literary redaction, Jesus' message upholds the law and affirms a new way of living, that is both challenging and transformative; one that calls for righteousness and justice (Gk. dikaios) in the broader context of community, not mere religious observance and personal piety. Rather than being an 'antithetical' writing where Jesus opposes the Law (as claimed by many scholars), Matthew 5 presents Jesus as one who holds together both the 'old and the new'; reflecting one of the primary principles and intentions of the law; that being 'love of neighbour'. 2 As Wright contends, Jesus was 'offering something utterly revolutionary, to which he would remain faithful; it was, in fact, the reality towards which Israel's whole life and tradition had pointed.' 3 1 Dunn, James DG. The living word.
The very first miracle Matthew chooses to tell us clearly demonstrates Jesus mission for the marg... more The very first miracle Matthew chooses to tell us clearly demonstrates Jesus mission for the marginalised that was proclaimed strongly in his Sermon on the Mount. Coming straight off the mountain, with large crowds following, Jesus does what any good preacher does do, he demonstrates and models his message. He doesn't just talk about the poor and the broken and
Why does the 26th of January evoke such strong emotions and opinions in our country and where is ... more Why does the 26th of January evoke such strong emotions and opinions in our country and where is the church's voice within this national conversation? The purpose of my research entitled, "Australia Day: Celebration, Commemoration -or Something Else", is to help the church and broader community reflect on such questions and to explore some of the divergent views and attitudes that contribute to this contentious debate and to think about how our missional spirituality connects with this cultural event.
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Papers by Colin Battersby
memory through acts of violence. Robert Schreiter suggests that the church's cooperation with the narrative of the lie extends beyond the notion of systemic violence to encompass the church's understanding of reconciliation. The Australian church faces a significant dilemma. Its inclination to initiate programs of reconciliation, on its own terms, only serve to deepen the wounds that already exist within many Indigenous communities. This paper argues that sung lament in corporate worship settings can provide a resource for the Australian faith community to disrupt the narrative of the lie and enter into the painful memory of Australia's First Peoples. Drawing on Paul Ricoeur's "hermeneutic of suspicion" and Walter Brueggemann's treatment of the Psalms, this paper examines the biblical, theological and sociological resources available within lament for Australia's postcolonial context.