Movement 147

THE THEOLOGY
OF STORY
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SCM is a student-led
community passionate
about faith and justice. We
support student groups at
universities and churches
by providing training and
resources. At our regional
and national events,
students gather to hear
inspiring speakers, worship
together, and put their faith
into action.
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' Meet like-minded
students
. Explore and
deepen your faith
' Learn new skills
' Be pdrt bf a
global ecumenical. .-
movement
' Engage in social '
action
We are part of the World
Student Christian
Federation (WSCF),
a global network of
Christian students.
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' Ilecome a member
' Find your local
group
' Come to an event
' Take part in our
campaigns
F'ind out horn'by
visiting our r,r,cbsitc at
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II.I2 IHE IIITERUIEW
With Peter Rollins
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16.I? ATIERIIAIIUE SHIIPPI]IG
Joanna Musker and Gregory Sherwood
t8-t9 FAIIH tlt AGIl0lt
Yannick Buditu and Victoria Mason
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20.21 REUIETTS 8 SRllllUEMEIII
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.GAII IIATI( Ill YllU
ABllUT IESUS?'
As Christians, many of us
have been on either the
giving or the receiving
end of this question at some point;
depending on the situation, it can inspire
hope, awkrvardness, encouragement, or
even frustration. Talking about Jesus -
especially in a Western context where
many feel like they've heard it all before
- is difficult, and it can be tough to figure
out howto speakfreely about him without
pushing an agenda or sparking a debate
at
about life, the universe, and everything.
M"yb" the question we should be asking isnt so much,'Can I talk to you about
Jesus?',.but,'Hotu
can I talk to you aboutJesus?'
So much of our faith is rooted in narrative. Not only does the life story ofJesus
provide the basis for our faith, but the personal stories we all carry with us also
greatly inform our relationships with God and with others. In this issue, we
hear two prominent members of Northern Irelandt ikon collective share their
thoughts on spiritual storytelling. Poet and theologian Pddraig OTuama explores
how linking Biblical narrative to lived experience can enrich our understanding of
both. By viewing personal and Biblical narratives as integral parts of each other,
we become awakened to the deeply intimate and personal nature of Christianiry
and the sacredness of daily life. Elsewhere, ikon founder Peter Rollins speaks
with Moeement about the importance of storytelling, theological reflection, and
scepticism for gaining a new understanding of evangelism.
Reflection is a powerful way to trace the relationships between our own stories and
the broader Biblical and current global narratives. Through this process, we can
gain a greater awareness of our status as members of the global communiry and
find ourselves questioning the assumptions that come from our own experience.
Amelia Sutcliffe shares how her experience in India has helped her to challenge
and grow in her faith. Jo Musker and Greg Sherwood reflect on their recent
endeavours to shop more ethically, and the surprising impact our habits have on
the way we view our wodd. Our Faith in Action interns Yannick Buditu and
Victoria Mason also offer insight into how reflection has informed their pursuit
of social justice.
We hope the stories you find within these pages inspire you to
reflect, ask questions, and become ^ware
of the stories that infi.uence
all of us. Look, listen, wonder, and enjoy reading!
IAYTI|R IIRIGffERS
Do you have probtems reading Movement? lf you find it hard
to read the printed version of Movement, we can send it to
you in digitat form. Contact editor@movement.org.uk
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SCM office:
504F The Big Peg,
1 20 Vyse Street,
The Jewellery Quarter,
Birmingham B1B 6NE
Tel: 01 21 200 3355
scm@movement.org.uk
www.movement.org.uk
Advertising
scm@movement.org.uk
Tel: 01 21 2003355
Movement is pub[ished by the
Student Christian Movement
(SCM) and distributed free to atl
members, supporters, locaI groups,
and affitiated chaplaincies and
churches.
SCM is a student-led movement
seeking to bring together students
of a[[ denominations to explore the
Christian faith in an open-minded
and non-judgementaI environment.
SCM staff:
Nationa[ Coordinator Hitary Topp,
Croups Worker Lizzie Cawen,
Administration and Finance Officer
Lisa Murphy, Faith in Action lnterns
Yannick Buditu and Victoria Mason,
Administration and Finance Officer
(maternity cover) Matthew Pitts,
Fundraising and Communications
Officer Ellis Tsang, Events Worker
Lizzy Seldon.
Publications Steering Committee:
Lykara Ryder, Taylor Driggers,
Matthew Pitts, Hitary Topp.
The views expressed in Movement
magazine are those of the particular
authors and should not be taken
to be the policy of the Student
Christian Movement. Acceptance of
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Christian Movement.
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H0vEMEltI t$suE 147 SUI|MER 20tl
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SUMMER SCHlloL 20t4
Spring is upon us, and with it cornes preparation for
SCM's Summer School at Feldon Lodge, Hemel
Hempstead! The week-long event kicks off with our
AGM, which is members'opportunity to have a say in
how the movement is run. Surnmer School is a chance
for student group executives, student workers, and
chaplaincy assistants to come together and learn from
each other as well as leading theologians. For those
leading student groups next year, it's the opportunity to
gain practical advice and test out ideas, as well as meet
fellow students. For the first time, we'Il also be running
chaplaincy and student worker training alongside to
look in more depth at how we can mentor and equip
students to live out their faith.
The booking deadline is Friday 13 June. Please email
events@moyement.org.uk for more information.
PG]I GII]IFEREIIGE
In November, the Progressive Christianity Nerwork
and SCM will be sharing a fantastic residential
weekend conference - George Elerick and Katharine
Sarah Moody will be speakers, with Peter Rollins
giving the keynote address (so be sure to read
Moaenrent\ interview with him, pages L1.-1.2). Save
the dates and keep an eye out for more conference
announcementsl
22-25 rUG
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SIIAREII C||IIFEREIIGE
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FE$IIUAI IAKEIIUER!
We're running stalls at both Greenbelt and Momentum
this year and would love SCM members to join us -
who better to help promote SCM than the wonderful
people who are a part of it? If you're attending either
Momentum or Greenbelt, please drop by to visit with
us or spend a few hours on the stall helping out. More
information about each festival can be found at their
websites: momentum.co.uk and greenbelt.org.uk
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H0YIMEII - TSSUE il?
PAGE 3

How do we live and speak as
prophets for peace? What does
it mean to pursue reconciliation?
What kind of power do we
possess as Christians to makc a
difference? These were just some
of the questions explored durin{r
SCM's annual conf-erence,'Peace,
Power and Protest: Prophets for
ir New Worlcl'. The event w'.rs
held in partnership with the
Fellowslrip ol' Recortcilietiorr over
the we ekerid of 14-16 February.
Revd Lrderjit Bhogal, our main
speaker, gave an inspiring address
about sanctuary rrnd the oneoing
process of creating safe spaces of
re conciliation. Sometirnes the
vision of ;leace rnd reconciliation
czln dwarf the realiry of our
incliviclual lives, but Revd Inderjit
reminded us to begin frorn or,rr
own spaces - our farnilies,fi'iends,
and the cornmunities we serve. His
words were a real encouragenent
to all young people to be leaders
of peace, ernphasising the need
for diversiry respect, and positive
protest instend of oppositiorr.
praying through the Bible ancl
rhythrn (with dlurnrning n()
less!); learne d f}orn Angela
Rayner of Christian CND about
the work of abolishing nuclear
annsl and heiird Yannick BuditLr,
SCM's Feith in Action irrtcrrr,
speak about youth crimes and
the Gospels. All wclc inspiring,
chnllenging, and infbrrnative; I
orl11, Yl"l I could have atte.ded
more thirn three workshopsl
Conf-erence this year was
fhr.rtastic - there wits a re:ri sense
of cornrnunity and inclusion
throughout the weekend. In
surnrning up, Rory Dalrliesh, or"rr
confbrence reflector, ren'rinded r:s
of tlre words of t ZuIu proverb,
'urnuntu ngumuntu npJabantu'
- ''.r person is tr person beciruse
of people.'To rne, this perfectly
encapsulates the ethos of SCM:
everyone is highly valued ar-rd
irnrnediately welcorned bec'.ruse
we are stronger when we do God'.s
will together.
Enrma'femple
Revd Inderjit also spoke about
the nature of power, and this was
the topic explored in the panel
discussion about,'How can frrith
speak truth to power?'The answers
to that questicln rnight not be easy,,
but it was fantastic to hear fiom a
variety of viewpoints, challenging
our assurnptions about who
has porver in sociery and how
witnessing positively to our faith
cont'.rins a great power in itself.
We llso got a chance to delve
deeper into sorne of these issues
tlrrouqh dill'erent workshops.
I experienced the power of

ll0UEMEtI ,,. ., r. , SUMMER 201{
tTEtc0ilE!
These are exciting times at SCM
and it was our pleasure to welcome
two new staff members to the team
in January: Lizzy Seldon joined us
as Events Workeq while Ellis Tsang
came on board as Fundraising and
Communications Officer!
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GHRISIIA]I
SIUDE]IIS COMMII
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Students from the World Student
Christian Federation (WSCF) have
convened a leadership development
programme to renew their commitment
to peace and reconciliation in the
Middle East. More than 30 studehts
were chosen from across the wodd to
gather in February for avisit to Palestine
and mobilise the student body to work
for peace and justice in the region. The
programme, 'Overcoming Violence
in the Middle East', brought together
Christian students to witness firsthand
the harsh realities of life within the
occupied territories. Visit movement.
org.uk/news for the full story.
soRRotI Alilr
$tlTIDARIIY
We mourn the deaths of seven
members of SCM Indonesia. On 1
February while they were conducting
relief work for refugees in a volcanohit
area in Northern Sumatra, a sudden
eruption caused ash and sulphur gas
to engulf the surrounding area before
they could escape. SCM Britain held
a minute's silence during annual
conference to remember the departed.
Their courage will continue to inspire
our cornmitment to help the needy and
marginalised.
SCM Britain also mourns the deaths
of six members of SCM Nigeria.
They were killed in a car accident on 8
March on their way to visit an SCMsupported
programme at a school
in Suleja, central Nigeria. Harold
Ikewueze, General Secretary of SCM
Nigeria, says comfort has been found
in the outpouring of support shown
by the communiry both in Nigeria and
abroad. 'The solidarity of believers of
different denominations and fellowship
in this loss has brought us refreshing
solace and comfort.'
I
TS $IUIIEIIT OATHERI]IO
Stucle nts t}onr rrcross \\irles sathelecl toqether tirr ir *.eekencl of prin'er in
Abervsnr'r'th over 2-l-25 J:rntrrrn'. The event connectcd stuclent societies i1
\Vrrles, incltrdins thc Angliciln, Xlethotlist, rrncl Crrtholic societies in Aber.
Fr. John Nrurkivell, irr.r Orthodox priest fi'om the lr.lrish of \Valslll, spoke
rrbout prrrt'er in thc Orthor.lox trirrlition, lerrclinc rr time oi discussion itr-rd
pl'ilctic:rl apPlicrrtior.r.
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W$GF EURI|PE SIAFF
A]Ill OFFICERS
MEEIIIIG
Staff and volunteers from SCMs
across Europe met together in Skopje,
Macedonia from 20-23 February for a
weekend of training and skill sharing.
Delegates collaborated to draw up
campaign plans for raising awareness
about the plight of refugees in Europe.
WSCF Europe plans to focus advocacy
efforts on the issue of xenophobia
for the next two years. Follow
@WSCFEurope on Twitter for all the
latest news and updates.
t0vttHil - tssut 11, PAGE 5

}IIIYEMETI ISSUE II7 SUMMEN 20il
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Aber CirthSoc is continuing
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Matthezu Jones
to thrive despite not having a
permanent home. As we move,we
\
find new opportunities to spread
the Gospel and engage Christians
in fellowship and action. \Me
recently held a joint social event
with the Methodist and Anglican
societies, rvhich are both affiliated
.a*
to SCN'L Being so close rneans we
cnn build stronqer unity between EXEIER MEIH|IIIISI
our traditions and draw closer to
God rrs rve approirch Easter.
I AltGUGAlr S0CIEIY
Liant Janes Willians
As a society, we've had much food for thought this past term.
Through our recent trip to Bucldast Abbey, we have come back
refreshed and ready to reconnect with university life. We have
BIRMIIIGHAM
also heard from speakers of di-fferent backgrounds on faith and
theology, including SCM's Faith in Action intern Victoria, who
MEIHtlIIISI
led a workshop on theological reflection. Looking forward, we
will soon be taking part in the University of Exeter's Faith and
SllGIEIY
Woddviews Day,which gives us an opportunity to share our faith
This has been an active term for
with lots of students on campus. We will be giving out hot cross
Birmingham l'lethodist Sociery.
buns and teaching people to make palm crosses, so watch this
Our AGX,{ brought in three nerv
space ifyou're around! Victoria Bramntall
cornmittee members, while rve
hosted different workshops on
issues ranging fiom frrirer taxes on
cirmpus to the chr.rrch and mental
f I M GrA$80U1 SGM MAIIGIIESIER
health. A particular highlight for
me w'.1s a livel)' Q&A session
Tliis past tenn has seen m:rny
on theolosv rvith the Anglican highlights fbr our group, rvith
chaplain Revd Catherine Shellev the visit to the 'Peirce, Porver rrnd
and our resident PhD theologian Protest' conference top of the list.
Jess Dalton. The eveninff was ir
Our rveeklv meetinqs have irlso
verv engaging wa)'to tackle a lot sprrrked pitssionlrte conversations,
ofbig issr.res:rnd prompt members particularly rrbout the role of
of the group to reflect irnd :rsk feminist societies on cxmpus.
those hrrrd questions.
We hirve also joined in a netrvork
of Christians from the West of
Scotland and Glasgorv to share
ideirs for social action. The Iona
community is continuing to lead
tus in monthly r'vorship events.
Drrncttn Logie
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SCN,I hirs connected us with
diIl-erent lvorkshops this term,
including one on theological
reflection and youth .iustice
from Yirnnick, SCN'I's Faith in
Action intern. We also heard
from Joey Knock, irn intern with
Christian Aid, r,vho spoke about
cirmpirigning fbr N'Ianchester
Universiq' to use suppliers rvho
prrv their fair sh:rre of ta.r. Within
the group, wc ilre norv working
r.vith the 1\,{anchester chirplirino'
to input iderrs fbr their interfiith
peace Eirrden.
Racltcl Dotglas
PAGE 8
MOUEMEXI - ISSUE II?

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Thii recipA comes from Girtos Chuquihuara. Carlos was a member
and leader of SCM Sheffield and is now a novice with the Society
of Jesus (the fesqitsl. He is originally from Peru and this recipe is a
variation,,gi,g dish traditionally made on Good Friday.
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. 600 grams of rice (75 grams per person)
. 4 cans of chickpeas
. . 2 bags of rocket, spinach, or other similar green leaves
' . 6 large white onions or 12 smatl ones
. curry powder, to taste
. paprika, to taste
. veggie stock (approximately 2 tbsps)
nce tn a large pot according to the package
- the rice 'should be boiling'vrqhile you cook the rest
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ions into small pieces and fry them in another pot
become transparent.
chickpeas with 1' pint/S7D ml of water and let them
and paprika untit you get your pleferred
mixture slowly.
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This workshop is taken from No more Mr Nice Guy: A new
/esus, one of many resources produced by SCM Pubtlcations. Get'in
touch with tizzie@movement.org.uk to tatk about the wqrkshops and
other resources that are available.
REGREAII]ICI IESUS @ O'"'N*"'
Att
To invite group members to create their own image of lesus and, by doing
so, exptore their prefudices and convictions.
Yllu wttt tEE[...
Paper, pencils, crayons, paints, plasticine, gtue, otd pieces of materiats,
string, old magazines - usefuI bits and bobs.
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ITHAI ltl IIll:
30 minutes individually (be flexible)
lndividuals find a space of their own and are invited to create an
image of Jesus. This can take virtuatty any form. Emphasis should be
placed on contributing and sharing rather than on artistic brilliance.
Participants shoutd be encouraged to think how they might explain
their work to someone else.
15 minutes in pairs
Ask group members to get together with one other person and explain
a bit about their'creation'. The foltowing questions may aid discussion:
. Have you tried to represent the person of Jesus as he lived or were
you more concerned with the meaning and effect of his tife?
. Did you find this exercise difficutt to do? lf yes, why?
. Do you find visual representations of Jesus useful or not?
. What sort of images do you [ike?
lltEAs
images together in the middle of
and have a quiet period of readings
PAOE 8
TilEHETT. FSUE II'

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Since the last
isstre of .421a..,e m a il t
arrived ol1 't/our
doorsteps, SCM
has been busy
putting together
our camPaigns
strategy fbr tl"re corning months. The inaugural neeting
of our campaigns group took place recently to decide
the direction of our future cirrnpaigns, to reflect on
orlr successes in the past, and to consider how we can
engage with even more sftidents ol1 campus interested
in social justice issues.
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Our nlain focus fbr the cornin.q months will be
slrpporting our Faith in Actior-r interns in their projects
with Concern LJniversal and London's Youth Oll-ending
Team. We're 'also eoing to expand the Ethical Living
Resource Hub that wirs launched last ],eirr. There rvill be
e\/en firore tips nnd infbrmirtion irbout how we as collsurners can mirke
a positive contribution to the world around us. The Hub, rvhich c:rn be
found in the campirigns section of movement.org.uk, includes sections
on firshion, food, :rnd technolog'i'. Please do take a lookl
It isn't just individuals'spending habits thirt we ciul influence to prornote
a more ethical econom)'. Our universities have massive spending power.
If rve call on them to exarnine where they spend and inr.est our rnoney,
this can mrke a huge difference. Church Action on Poverrv-'s cirmpaign
is higlilighting the issue of universities'procurement of sen'ices; :rs part
of this cirmpaign, we'll be asking our universities to ex:rrnine rvhether
the businesses ther. work with :rre engaeed in tir-x-dodgine prirctices.
Ta-r dodging loses the UK uound d35 billion a yerrr ,rccording to tl-re
govemment's own estimates; the actual figure is likelv to be even higher,
and this loss of tir-x revenue is denving opportunities and services to
millions who irre in need both in the UK irnd irbroird. Church Action on
Poverrr'"s website is great for all the fircts vou need about the campaign
rrt www.church-poverty.org.uk/movement, and our own u,ebsite h'.rs r
sectiorl on t:L\ rvithin the Resor.rrce Hub.
Keep an elre on the SCN,I Carnpaigns Infbnnation sroup ol1 Facebook
fbr more details of events u.e're planning and su;lporting. The piree is
:r forum for all SCi\,I members, fiiends, irnd supporters to post details
'*rfi'
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Del.tbie l4thite is t sttrdent at
the Uni.tersity oJ' Glasgou and
holds the Cantpaigns portJblio on
General Council.
of cnn-rpaigns, petitions, and
demonstrirtions that ther"re
invoh'ed in.
This is a really exciting and
r''.rried set of campaigns r,r'ith lots
of opportunities for evervone
to get invoh'edl lf rrll this
sor.rnds like sorlething voud be
interested in, please emiril me on
campaigns@movement. org.uk
or our lovelv Groups Worker on
lizzie@ mov ement. org. uk fo r
more infbrmirtion.
MltvEMEltI - rssur ilt
PAGE S

M(IVTMETI I$SUE I47 SUTMER 2llII
Amelia Sutctiffe is a
member of SCM Edinburgh.
She's spending this term at the
United TheologicaI Cottege in
Bangalore, lndia as part of her
third year studying Divinity
at Edinburgh University.
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-
THE JOYS AND CHALLENOES OF STUDYING ABROAD
w;il.JT,3Ji:::?;l#ti
knew it would be an incredible experience
- to see and learn of a 'world' or culture
different from my own. I wanted to do
this even more so when studying theology
because what is taught and understood
within the study of God, religion, and faith
can be completely different in every context
and situation. So I jumped at the chance to
come here to India.
This experience has met and exceeded
the expectations I had for studying
abroad. Of course, there have been a few
disappointments and struggles along the
way, including not having all the courses
in Indian theology available this term.
However, this meant I was able to do classes
I had not even thought about before and
learn things I would never have found out
otherwise. For example, did you know that
some Christians in India believe they can
trace their history right back to the aposde
Thomas visiting India in 52AD?
Almost every student here is either training
to be or &""dy is a minister, meaning faith
comes into everything and everyone is
assumed to be a Christian.The student body
at home is quite different, with very few
training for ministry and many who aren't
sure about Christianity at all. So tho"gh
this is quite a liberal theology college, with
women studies and discussions on sexuality,
hqaring others in conversations or sermons
make statements which I completely disagree
with has been very challenging for me.
There have been challenges'to my faith,
although these have most often been
challenges I have put upon myself. I find
myself wondering why I am not yet sure of
which way God wants me to lead my life or
my'call'as a Christian. At times, it is very
hard to be away from home, family, friends,
and familiar churches. Sometimes when
I'm in a low patch, I cant help but feel very
alone, which includes feeling away from
God, as stress and sadness can often make
me forget that God is always with me.
Apart from these challenges, so many areas
oflife here and studyingin this environment
have helped grow and strengthen my faith.
Having chapel every morning has certainly
been refreshing and a lovelyway to start each
day in prayer and worship to God. Hearing
people fight against the stereotypes and
beliefs that society tells them to accept by
passionately professing their faith in a lovefilled
and inclusive God as they preach and
in action, even when they know not all will
agree with them and it could get them into
trouble, has been inspiring and beautifrrl to
be a part of.
India's vibrancy and diversity, yet also
consistency in some way, is not only
apparent in its traditions and landscape,
but also within Christianity. There are a
huge number of different and interesting
denominations. The range covers
everything from the St Thomas Christians
already mentioned to Roman Catholics to
the amazing amnlgamation of Anglicans,
Methodists, and Presbyterians that
comprises the Church of South India.
They all seem to get on incredibly well and,
at least from what I have seen, ecumenism
in this area and in UTC is strong. Being
able to experience and be part ofincredibly
different forms of worship has been so
wonderfirl and fun. Although sometimes I
am unable to understand, you can still see
the beauty of someone praising God in
their own tradition and language.
Likewise, interfaith work is not just
something people believe should be done
but is a necessity as people, religions,
and beliefs are all crowded together; it is
something people are pleased to do, which
is fantastic to hear about. One of the most
inspiring, encouraging, and strengthening
things I have seen has been the socialjustice
and faith in action work of Christians I
have met. From the ex-auto driver who has
set up a rescue home for homeless people
in Bangalore to the Sisters in Tamil Nadu
who educate at home girls at risk of neglect
or child labour, these examples of love and
kindness have been an incredible inspiration
for my faith. I feel privileged to have been
able to meet these people and experience
their work.
So what can I say about the effects ofstudying
abroad on my faith and as an experience as
a whole? Incredible, beautifirl, challenging,
strengthening, and inspirational, and anyone
who gets the chance should try it.
Oh, and I also met people from SCM India,
who are wonderfi:l. It was so er

Peter Rollins is a provocative zlriter, lecturer,
storyteller, and public speaker utho has gained
an international reputation for overturning
traditional notions of religion. His PhD-fro*
Queen's Uniaersity, Befast is in post-structural
thought. He'u:ill be giaing the keynote address at
a shared PCN and SCM coryference
running 14- 1 6 November.
INTTIR\rIEWIfiNTH
Is there anything specific to the university experience
that Christians should take advantage of to deepen,
stretch, or question their faithP
For me, that zi the university experience at its best. It's the
place where ideological, political, cultural - any position
you come from, itt the place where you can interrogate it.
University at its worse is a place that is in service to ideology.
Christian universities, at their worst, can often simply
propagate already existing beliefs, almost like an apologetics.
But also at secular universities, you can have departments
that really just want to create good employees and good
citizens: people who will not really question the cultural,
political, and religious backgrounds that they come from, but
actually justi$' them. At worst, universities become the place
of rationalisation. But at its best, the university experience
is one that is not in service of the dominant ideology but
invites us to be tricksters for our faith. The mythology of the
trickster is one I really like: the figure who plays with the
gods and challenges their systems, not out of a hatred but
out ofa love.
SCM, through the Faith in Action project in
collaboration with Project Bonhoeffer, has been
introducing students to the practice of theological
reflection. How have you found the task of creating
space forreflection?
That's a real passion of mine.I did my education in philosophy
and found the reflective process deeply powerful. I see it also
as being deeply connected with activism. If we don't think
critically, we often end up trying to do good but just making
a mess.There's this really interesting place between reflection
and action.. . I mean, Bonhoeffer is a great example of that!
He thought deeply and critically, and he acted courageously.
I'm a big fan especially of Bonhoeffer's very last work,
Letters and Papers frorn Prison, which influenced my own
t0uttEil - tssuE ilI

METEN FSUE II? SIITTER 2llII
thinking.I think he's dramatically rethinking Christianity at
a fundamental level in the midst of being in prison for his
actions, for his attempt to assassinate Hitler and bring an
early end to the war. I dont know if I actually answered that
question too well;I kind of got taken up with Bonhoeffer!
Your Evangelism Project seems to be a provocative
alteration tq the great commission. Could you
explain the project and the effect you hope it has on
participants?
parables, and poetry: they go indirectly so that they can go
more directly. Oscar Wilde said,'If you want to tell people
the truth, make them laugh, otherwise they'll kill you.'That's
why I'm encouraged about storytelling. It can disarm us and
help us see things that we might otherwise try to protect
ourselves from at all costs. Funnily enough, I think the most
powerful parts of ourselves cant be captured in narratives
or discourse. However, what stories do is revolve around the
most important things; they point to them, they're signs,
theyte statues created in the aftermath of the most important
experiences in our lives.
The Evangelism Project is one of a number of what I call
'de-centering practices'. And they're de-centering practices
because theyte designed to get us to open up to other ideas,
other perspectives; to enter into self-critique. In this one, we
go out to be evangelised by other communities. The idea is
that we let them speak on what they believe, tell us what
they do, and we witness it. But the
evangelism doesnt happen at that
point. The evangelism happens when
we say to the other,'What do I look
like to you?'The idea is that we need
the other person in order to see
ourselves. We're like a factory that
creates products, and we dont realise
that we're creating pollution, but we
are! And we need someone else who's
being damaged by that pollution to
say,'Listen, this is what you're doing,'
so that we can quickly change our
practices. So the Evangelism Project
is about us being evangelised, us
needing the Good News. The idea is
not that I've got some Good News
to share but, rather, you might be
the instrument of my salvation. I
see this as central to Christianity.
In the conversion of Paul, which
is the paradigm conversion, he realises that the group he's
persecuting is the site of salvation, the site of God. As he's
then able to embrace the persecuted group, he's transformed.
This is what we need to continually be doing. The Evangelism
Project, for me, zs the great commission.
As a storyteller, \trhat do you find encouraging?
The reason why I use storytelling and think it's so important
is that we cannot be confronted directly with truth, with
the deepest parts of ourselves. So humour, storytelling,
I see [tlte refective
processl as being
deeply connected
uitlr activisnt. If we
don't tltink critically,
ane often end up
trying to do good but
just making a mess.
Your next boolq The Dioine Magician, is due out in
October. What can we expect?
I use the analogy of a magic trick to describe what I think is
the heart of Christianity. In a standard magic trick, you have
three parts: the pledge (which is like a
coin, for example), the turn (which is
the disappearance of the coin), and
the prestige (which is the return of the
coin). And by the way, you never get the
same coin back; it's always a different
coin. In the same way, I m saying that
Christianity has an object, which is the
idol, the sacred object, the thing that will
make you happy,what Bonhoeffer called
the deus ex machina. Then there is the
turn, the disappearance - itt like in the
temple when the curtain is torn back.
Just like with a magician, you tear the
curtain back and the object is gone, that
sacred object you think will make you
whole and complete. So thatt what I'm
arguing for in the temple: the curtain is
taken back and God, the holy of holies,
is not there. But then the last part of
the trick is the prestige. So you lose the
sacred object, but I argue that you get back the idea of the
sacred as a depth dimension in all objects. Now God is in the
midst. God is in the depth ofbeing. God is not an object that
you love, but is found in the experience oflove itself.
MOE fl
TllUETffi. FSUE II7

I t thc Glccnl.elt lcstivll rr r.rumber of l,errrs ago,
-/ Lthc Lrtt' John O'I)onohtre ;.rosed a mrrgnificcnt
(luestiolt. Atter the tnrtrning t,tttt discttver thet yott'r'e
thc son of Cotl,'John askc.l, 'u'hat clo ptr do tirr the
aftclnoon?'
FIc dclivcrerl the qucstion rvitli his usr.rirl chrrnr. He rvent
on to tell stories of peoplc hc llterv tvhtl tl.rouglrt thrt
thev rver-e incaLu'.rtions of Gocl Alnightt, but I rvas left
rvith thc (lue sti()n. Pirrt of rvhy it is such a gootl (lLrcsti()rl
is that it takcs the persor.r ofJcsus of Nrrzrrr'cth scriouslr'.
Whet u'oultl it liave bee n 1il

HIIYETETI IS$il8 14? SUTMER 2llII
a few years ago that took the narrativs a litde further.
Having valiandy resisted the first three temptations'
Jesus was subjected to some further ones. Initially, he was
offered a wine gum. 'Nope,'he said.'It's a blackcurrant
flavoured one!' the devil coaxed, but Jesus' resolve was
firm. He finally cracked to the pressure when offered the
back ofa spoon to crack the foil on the top ofa coffeejar.
It was enjoyable humour, but, again, it took the question
of temptation seriously, albeit by being unserious'
rt
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,
What does it mean to be tempted? What story do we
tell about Jesus'humanity? Oq how do we tell the story
about Jesus'humanity in a way that creates life, rather
than creates bewilderment or delusion?
In Matthew's desert,Jesus has committed to a project of
fasting. He was hungry after 40 days - no wonder! - but
he had commifted to something. His fust temptation
is to break from what he had committed to. Suddenly
stones and bread are not the point; the point is whether
we can stick to something we have resolved to do' And
then,we hear an echo of something so awfrtl that it may
feel shocking to consider. He finds himsel-f face to face
with his own destruction. Throw yourself from a high
place. End it all. Will you be caught? Wont you? Will
you? Wont you? My best friend took his own life one
awfi-rl August night when we were both in our twenties.
What devils of his own voicing was he hearing? Then,
the other side to destruction: power.Take it, use it, throw
it down, take it up, use it now; use it often, use it for
your own good, just throw your integriry at the feet
of something else and get all you can from it. Nelson
Mandela said that we're more afraid of our capacity than
we are our incapacity. I'm not sure you can measure, but
I do think he had a point.
Why am I telling you this? Why cant I stick to a point?
Why do you, in the midst of a story of the temptations in
Matthew, now know about mybest friend, my childhood
Bible, a radio drama, Greenbelt, and John O'Donohue?
Because we live by and with our stories, thatb why'
Were I tasked with the job of arranging the sequence
of the New Testament texts, I'd put the Gospels at the
end. They were, after all, written later than most of the
other texts. I love that what began as a tradition of letters
and of theological reflections on the meaning of a birth,
life, death, and resurrection ended with a collection of
stories that incorporate a desert, a foreign woman' a
stoning-stopped, a persistent man, four faithfirl friends,
mealtimes, controversy, argument, upset, and encounter.
Put like this, it's worthwhile telling well. It's worthwhile
telling with the interruptions and interspersions of our
own lives.
Why am I telling you this? Why
can't I stick to a point? Wlty do
!ou, in tlte midst of a story of tlte
temptations in Mattlte'u, not.t)
know about my bestfriend, my
cltildltood Bible, a radio drama,
Greenbelt, and Joltn O'Donoltue?
Because ue liae by and ztsith our
stories, tltati ,nhy.
The relationship between storytellers and the stories
they tell is one that has evoked much reflection. The
American poet Robert Frost said that,'in order to be
universal, you must be parochial.'He, popular poet with
a woddwide audience, was noting that if one is to speak
widely to the state of the world, then one must be able
to speak with the vernacular of a village. For Frost, this
is not the lessening of intellectual rigour; rather, it is the
proofofintellectual rigour.This adage has gone beyond
poetry: Paul Ricoeur,when speaking of the Person as the
foundational carrier of story quotes Antoin Boison who
spoke of 'living human document'. Elizabeth Bowen
PAGE II
t0YEHEllI - lssuE ll7

t0YEtEllI iiri5,,ii i!? sutHER 201{
notes that,'to turn from everything to one face is to find oneself
face to face with everything'and Arundhati Roy, in her essay
'Come September', said,'Writers imagine that they cull stories
from the world. I'm beginning to believe that vanity makes
them think so. That it's actually the other way around. Stories
cull writers from the world. Stories reveal themselves to us. The
public narrative, the private narrative-they colonize us. They
commission us.They insist on being told.'
Story is also more than an indication of the way things are. Story
can carve borders, and these borders may be anything from open
to hostile. In this way, story is an indication of the way we are -
and it may be that stories must change as we discover that we
are more than what we thought. What is delicious is that this
phrase,'we do not tell stories as they are; we tell them as we are',
is difficult to source. The story about it is bigger than the story
of it. Anars Nin is attributed with it, as is the Hebrew Talmud;
it seems the insight has the unique value of belonging to a story
bigger than any author.
Stephen Crites calls powerfirl stories'sacred stories', not because
gods are created or celebrated in them but because 'humanity's
sense of self and worth is created through them.' He writes
that we awake to find ourselves surrounded by the impact,
possibi.lities, and limitations of a story - and that this story will
privilege some and disenfranchise others.These stories lie deep in
a society's collective subconscious and as such can be an attempt
to describe the wide possibiJities of a sociefy and to pathologize
those seen as the transgressors of those same stories. There is,
then, a foundational responsibility in the telling of and listening
to stories. Stories can enlighten and imprison, they can privilege
and prejudice, and can create and confine.
Understanding the Gospels in the richness of their narrative is
foundational to understanding the core of Christian faith.Taking
time to note the sequence, syntax, and surprises of each of the
Gospel texts is worthwhile for the intellect and imagination.
'Ignorance of the scriptures is ignorance of Christ,' St. Jerome
said in the fourth century. We could take it further: ignorance of
story is ignorance of us,we could say.
Before I tell you what Jesus replied, let us take a moment. What
a joyous moment. The truth telling and truth asking of un-selfconscious
consciousness. I hope that I can pray with such fierce
conviction.
Understanding tlte Gospels in
tlte ricltness of their narrati,ue is
foundational to un ders tanding
tlte core of Cltristianfaitlt. Thking
time to note the sequence, syntax,
and sur?rises of eaclt of tlte Gospel
texts is wortltzt:hilefor tlte intellect
and imagination. 'fgnorance of the
scri?tures is ignorance of Clrrist,'
St. Jerome said in tlte
fourth
centuryl We could take itfurtlter:
ignorance of story is ignorance 0f us,
use could say.
'What did he answer?'I asked.'He looked at me and he told me
the story of my life,'the boy said. I looked at the boy in wonder
and astonishment. I could not burden the ease of his encounter
with the weight of age and aching. 'Can I colour the religion
book now?'the boy asked.'Of course,'I said.
When I was a school chaplain,I led Ignatian reflections everyday.
In these refections, children would imagine themselves going on
a walk and on this walk they would meet Jesus. 'Hello,'he would
say, and then he'd say their name. They'd walk and they could say
anything they wanted, and they were asked to listen to anything
their imagination might suggest by way of an answer. One boy,
who was eleven, once told me that whenJesus said hello to him,
this boy - magnificent in his own eleven-year-old integriry -
replied,'How do I know you are who you say you are?'
t0YEtHil - tssuE fi? PAGE 15

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Alternative Shopping Venture
\
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lo Musker is a student in her finalyear and worked as one of SCM's Faith in Action
interns last year. Greg Sherwood is a young professional working for a charity
which supports vulnerable adults through teaching life skills. Together, they live
in Sheffietd and recently took on the challenge of avoiding supermarkets.
-..:-1
Until the start of February,
we were avid supermarkets
shoppers, meat consumers,
and fast food frequenters.
When we moved into a new
area, however, we discovered
lots of small shops selling
locally-sourced, organic,
free-range, and fairly traded
produce. Having a quite
a few friends who had
already shared with us some
of their knowledge about
ethical shopping choices,
we decided to challenge
ourselves to a supermarketfree
month. The first and
most obvious obstacle to
our challenge was defining
what exactly a'supermarket'
is. We decided that, for us,
this meant choosing to use
shops that have an emphasis
on ethical produce and who
were ideally owned locally
rather than nationally (to
the best of our knowledge).
Chariry shops were an
exception as we source many
of our household items from
Oxfam, who do a great range
of new products made from
recycled material.
Each day, we shared a small
snippet of our experience
through Facebook and
we really appreciated the
amount of support and
interest we received. We
compared qualiry shopping
experience, and prices with
our usual supermarket
and what we found over
the month was really
encouraging. The quality of
fresh produce, particularly
meat from our local butchers,
is significantly better and was
a totally new taste experience
for us! Furthermore, we
quickly came to know
the people who owned or
worked in the shops, making
for afar better shopping
experience, and they were
often cheaper than our local
supermarkets anyway.
Other food essentials such
as pasta, rice, tea, coffee,
and chocolate (definitely
an essential!) were more
expensive. Mostly this
was because they had an
emphasis on fair trade, such
as produce by cooperatives
owned by their workers, and/
or environmental protection,
such as organic conditions.
As students, we did notice
a bit of a hit to our weekly
shopping budget and that
would be a consideration
if we decided to continue
sourcing our food
alternatively. Our feelings
were, however, that whilst
our incomes dorit allow us to
give much money to worthy
causes, this was a way in
which we could contribute to
addressing some of the issues
associated with international
trade and supermarkets'
sourcing methods in our
every day lives.
Probably most noticeable
for us is the new-found
appreciation we have for
the food we buy and the joy
that we have taken in trying
out new things and getting
to know some more people
in our local area. Whilst
there were moments when
we were caught out (such
as on Sundays or late in the
evenings when the shops
were closed and we definitely
missed the convenience
of supermarkets),
our experience was
overwhelmingly positive
and we hope to continue
sourcing as much as possible
alternatively. There is
something deeply satisfying
about connecting with how
we source our food, which
fuels so much of our energy
and ultimately our life, and
we hope that local shops will
remain a viable option for us
in the future.
v
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Going Further
Some points for reflection:
. What changes when we think of
everyday meats as a kind of eucharist?
. Are the shops we use ptaces that
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vatue, celebrate, and cherish human
life and the environment?
. How can we shop and cook in a more
prayerfulway?
With the goal of ethical shopping and
living in mind, consider these Bibte
verses together:
. Leviticus 25.23 - The [and shat[ not be
rtt$Lts:F''llJUitii
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sotd permanently, for the land is Mine;
for you are strangers and sojourners
with Me.
. Proverbs 13:23 - The fallow ground of
the poor would yietd much food, but
it is swept away through injustice.
. Romans 12'2 and i 3:10 - Do not
conform to the pattern of this world,
but be transformed by the renewing
of your mind. Then you wit[ be abte
to test and approve what Cod's wi[[ is
- his good, pleasing, and perfect wi[[.
[...] Love does no harm to a neighbour.
Therefore love is the futfittment of the
law.
Check out these further resources:
. nosupermarketchattenge20 1 3.tum btr.
\
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com
. thecommu n ityfa rm.co. u k/
mem bersh i p/su perma rket-freechaItenge
. essentia[-trad i ng.coop
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FaithinAetion
We are now in the second year of SCM's Faith in Action project
in conjunction with Project Bonhoeffer. The project seeks to appty
Dietrich Bonhoeffer's thinking about the role of faith in a secu[ar
society by placing interns in organisations where they can oPpose
injustices, reflect on and share their experiences, and inspire and
equip people to take action on socia[ issues.
.J.
Glimpses
of Other
Worlds: The
Indispensable
Challenge of
Theological
Refleetion
Victoria Mason is working
witb Concern Uni'uersal, an
international deae lopment
organisation, to tachle global
Pooerty. She's been blogging
for them about climate
change, pouer imbalances in
internati on al po litics, an d
the oP?ortunities rte haee to
?rotect thefuture.
Something that happened
to most other organisations
a long time ago (because it
constitutes the backbone
of our economic system) is
now happening in charities.
That is the shift towards
'me'. In the current leaflet
for a charity whose work
consists of schemes for
sponsoring children in the
global south, a young girl
smiles out from the glossy
page. The caption reads,
'This little girl could change
your life.'Never mind your
impact on herlife - shei
going to make yourlife
better. Even (or especially)
working for a chariry there
is always the risk that the
same thing happens to
my thinking: my agenda
eclipses the one for which
I am meant to be working.
Running a campaign
becomes about the success
of my ideas, my interest in
the topic, the number of
people who have retweeted
my 1"40-character snappy
sentence.
One of the many beauties of
theological reflection is that
it widens my perspective far
beyond myself and, ideaily,
far enough to encompass
the perspective of God. It is
emphatically not an escape
from the difficult issues.
Rather, it is opening up
every thorny part oflife and
confronting it by exposing
it to the breath and Iight
of God.Time and again,
this process has helped to
nudge my mentality back to
where it should be - looking
outwards instead of inwards.
But the challenge of
reflecting with God is even
more profound. It not only
realigns my attitude to work,
but it shows me entirely
newways of thinking and
being - many ofwhich
differ starkly from the very
fibre ofour culture.
During a recent time of
reflection, I came across
Asterius of Amasea,who
died around 410 AD. (I
should make clear that this
encounter occurred in print,
not in person.) Writing over
1600 years ago, he lamented
the'lie which insidiously
takes shape in the minds
of human beings...This lie
is to think that we possess
as owners and lords those
things given to us for use
in life. Because we hold on
tighdy to this lie,we fight
violently, make war, press
charges, go to whatever
extreme to cling to the
material things as if they
were essential goods.'
Of course, most of us will
have heard many times the
importance of 'holding our
possessions lighdy.' But
the idea which Asterius
was writing about, and
which runs throughout
the Bible, speaks not only
to individual attitudes. It
shows an entire attitude
to humanity which runs
counter to our economy
and the society built upon
it because it suggests that
owning property is neither
sacrosanct nor even fully
possible. It challenges
us to question how we
understand people and how
we understand happiness. It
tells me that the values of
our me-centred,'this-litdegirl-could-change-your-life'
society are not inevitable.
And, in so doing, it holds
forth the hope that new
wodds are possible.
tl PA0E 18
,i
H|IYEHEII. ISSUE II7

--Ed
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What is theological
reflection?
The term'theological
reflection'is used to describe
process to be effective, there
are three factors that need
to be present: experience,
reflection, and response.
the process of reflection,
the aim is to come away
with a different way of
perceiving and a new way of
Theological
Refleetion: What,
How, and Why?
YannicA Buditu's Faith in
Action placetnent is uithin the
Yo u t h Ofe n din g Te a m gof)
in an area of London uith
one ofthe bighest critne rates
in lhe UK. He is keen to raise
a,(Dareness of tbe challenges
these yung peopleface uhilst
gn estioning many peoplei
?reconceptions.
A key aspect ofthe Faith in
Action project is exploring
the role that theological
reflection can play in our
day-to-day experiences.
Theological reflection has
been an integral part of my
internship and is something
that I feel should be shared
amongst students.
a process in which an
individual reflects on their
personal experiences in
light of their faith. The aim
is to encourage people to
examine in more depth
the way they live and the
faith they profess. In the
words of the late Gerald
May, theological reflection
is to stand before our
experiences'undefended and
open-eyed.'It is to become
aware of what we may not
have noticed before about
ourselves and about our
experiences.
Horv rlo tou do
theolsgisa; r'ellection?
There isnt a precise method
of theological reflection that
must be practiced; it can
be done in various ways,
with many possible actions
that can achieve the same
end. Reflection can be done
creatively through role play
or art. Alternatively, you
could do as I do and choose
to reflect through writing.
Whichever technique you
choose, I believe that for the
Bxperienee: What
is it that grabbed your
attention? What cant
you get out of your mind?
What experience caused
you to look closer at who
you are and the faith you
profess? In what situations
have you questioned
how you responded, or
didnt respond? These
are the experiences that
are fundamental to the
reflection process.
Rellection: To learn from
our experiences is to listen
with an inner ear, and to
see with new eyes. Through
our reflections, we bring to
the surface what is akeady
present but often unnoticed
or unacknowledged.
Ilesponse: Here we
consider the possible
outcomes of our reflections.
After we have gained clariry
or new insights, what is the
next step? We make sure
our reflection progresses
into a response or an action.
Once we have gone through
responding.
Whytheologieal
refleetion?
I believe that the brilliance
of theological reflection
is that it encourages us to
explore; it challenges how
we think and feel, and it
exposes us to a new reality.
To reflect theologically is
to be open and vulnerable
to changes - changes in
our feelings, attitudes, and
perceptions. Theological
reflection is a discipline that
can speak into any aspect of
our lives, be it our careers,
families, or relationships.
For me, theological
reflection is the principle
means of integrating faith
and life, so if you want to
experience transformation in
your thinking, in your being,
and in your doing, then I
strongly encourage you to
try theological reflection.
TOYilEXT. FSUE IIT PAGT 19

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GARTH HEWITT
5t\o5 ltYl,l\! I ROs l ilL
CHARTIST HYiItf BOOI(
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Liberty is Near!
is the attempt of
prolific musician
Garth Hewitt to
set 'Ihe National
Chartist Hytnn Book
to music. The words
merge Christian
theology and the
politics of the
L9th century social
justice movement
(take the lyric, 'see
the writing on the wall, tyranny is doomed to fall'as an example).
Hewitt has taken these lyrics and by-and-large set them to
tunes of his composition. The exceptions to this are songs set
to Amazing Grace'and'Rock of Ages'; these offer a fascinating
glimpse into the way Chartists originally set their words to
popular hymn tunes and suggest a way of revive these hymns
back into contemporary congregations! The tunes are rich and
enjoyable. They sit quite comfortably in my fo$y playlists, so
you certainly don't need to be an historian or budding protest
singer to enjoy this album. Including an accordion will always
win points with me and on this album I enjoy the way it breaks
up a slight samey-ness, but I wish that greater prominence was
given to it in the mix. In particular, listen for the 'fanfare'in
'How Long'. This is a pleasant album that wont revolutionise
music, but is thoroughly enjoyable. 3.6 stars.
Ptul Parker
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BOOK
RIGH lll YEABS: Fllllllllff PEACE
AIIII PURPIISE III A TllIIG IIFE
BY II|HAIIII CHRI$IIIPH ARIItlTll
Years
Finiling
Peace and
Purpose
ina
Long Life
This book addresses
itself directly to
the elderly and
discusses, from a
Gospel-grounded
standpoint, the
trials and joys all of
us face as we age.
Johann Christoph
funold reminds
readers that long
life is a blessing, that
God uses a different
measure of worth
than our capitalist
and materialist
society does, and
that old age is 'a
gift for deepening your relationship with God.'This message
is shared through personal anecdotes as well as stories from the
author's friends and acquaintances; the tone is conversational
rather than academic, and the short chapters are easy to read
(though be aware that there is a potentially controversial and
triggering chapter discussing suicide and euthanasia as sinful).
Young people, while not Arnold's intended audience, can learn
from the perspectives being offered and reflect on how they
might better respect and interact with the sick and elderly
people. Speaking as someone dealing with a chronic illness, I
found many of the messages applicable to my own experience
of finding a new way to value myself and the contributions I'm
able to make.
Lykonr Ry'/t
PASE 20
H||YETETT. ISSUE II'

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ME
0utz
A bar of Fairtrade chocotate
awaits the first three people to send
correct answers to a[[ nine quiz
q uestions to ed itor@movement.org.uk
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. Who was SCM's first CeneraI Secretary?
. Which of the fottowing organisations were
founded before SCM?
a) lnter-Varsity Fellowship of EvangeticaI
Unions/ Universities and Co[teges
Christian Feltowship (IVF/UCCF)
b) National Union of Students (NUS)
c) The Labour Party
d) lnternationaI Committee of the Red
Cross
0
. Which of the fotlowing songs by Bastilte
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I
starts with the lyrics, 'l was left to my own
devices. Many days fetl away with nothing
to show'?
a) Of The Night
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B) Laura Patmer
c) Pompeii
d) Things We Lost in the Fire
. ln January 2014, The Red Hot Chiti Peppers
hetped BBC Radio 1 announce Glasgow as
the host of their Big Weekend festival by
performing a cover of which Avicii song?
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. Which British cyctist won the 2012 Tour de
France?
. How many sides does a hendecagon have?
. ln traditionaI UK Monopoty, the green set
consists of Bond Street, Regent Street, and
which other property?
. Last year, SCM's annuaI conference was
'Seeds of Liberation' and marked the 40th
anniversary of the [andmark conference
of the same name. ln which city was the
1973 conference hetd?
MU$IC
. Which Katy Perry song was nominated for
the 2014 Crammy Song of the Year?
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