In my last post I indicated that I would do a mini-series on writing. I nominated the following as my topics:
* How are writing and speech different?
* Does context matter?
* Do we need to know our audiences?
* What do other media add to the message of the Word?
* What are the risks and possibilities of BLOGS, email, network communities (e.g. Facebook)?
One of our readers also suggested that I comment on the ephemeral nature of digital publications like BLOGS. I’ll probably cover that in my last suggestion.
So, how are writing and speech different? Someone suggested at the Faithfull Writer Conference that writing is simply “talking on paper”. But, writing is not the same as talking. In fact, one of the most important things that all writers need to learn is that writing is NOT talking. Yes, there are parallels between speech and writing, and together they make up language, but there are many differences. For example, writing doesn't include prosodic and paralanguage features such as intonation, rhythm, phrasing and pausing (although we try to approximate this by using devices like brackets etc). And in parallel, talking doesn't indicate the use of sentences and paragraphs. Secondly, speech and writing have different contexts for different purposes. So the meanings that we use in written contexts are not always easily translated into talk. Writing and talking end up being used for different purposes. Of course language changes and so do purposes for language forms. So what we once spoke (by phone or in person) might end up being written (in an email or BLOG), but more on this in a future post.
I could go on to discuss social variations (dialects) that occur that reflect the groups to which you belong as speakers and writers and the functional variations that reflect what is going on, who is taking part and the role that language is fulfilling.....but you're probably already bored. My point is this. If you want to be an effective Christian writer and communicator, you need to understand a few things about the differences between speech and writing. In each of these posts I’ll offer a key understanding for would-be Christian writers. Here’s the first.
# Key understanding 1 - Know the strengths and limitations of speech and writing and how these vary across these two language forms. And know, the contexts and functions for which each form of language is best suited. If you do understand this you won't read a long complex essay at an evangelistic event and call it an outreach talk. Neither will (or should) you use email to discuss a problem you're having with someone.
Monday, 6 August 2007
Tuesday, 31 July 2007
Christian Writing
106 Christian Writers gathered at New College on Saturday to take part in The Faithful Writer conference. The conference was a joint initiative of CASE and Matthias Media and the driving force behind it was Karen Beilharz who has worked for both of us and is a keen writer. It was a very helpful day that provided practical advice and offered further reason to write. My background is in English education and my research has been focussed on literacy and how we learn and use it for varied purposes. Writing has been a long-term interest for me as a teacher, researcher and writer. One of my current research interests is the intersection of writing with other modes of communication, and the way that new forms of communication are changing what it means to be a writer.
It occurred to me during the conference that all writers need to understand how writing is different to speech, drawing, film and so on. But we also need to understand the way language use is being changed by new forms of communication, and how varied forms of meaning are related to one another. What will be the impact of new forms of communication on the ministry of the word. Is the spoken word losing its primary role as the language form that binds communities together (an interesting diversion could be the growth of internet language forms - new dialects etc?)? What is the implication of change in language and communication for how we share the gospel with others? Do we simply embrace new communication forms at the expense of old ones? Or, do we use them as complements? Are there dangers in seeing the uncontrolled internet as a major vehicle for biblical teaching? What are the possibilities?
So, over the next few posts I want to rave on about a few issues that I see as important for Christian writers. Here are a few that I'm going to write about in 500 words or less:
* How are writing and speech different? And why does it matter?
* Does context matter?
* Do we need to know our audiences? Is it okay to write faithfully for unseen and unknown audiences?
* What do other forms of communication add to the message of the Word?
* What are the risks and possibilities of BLOGS, email, network communities (e.g. Facebook)?
Over the next couple of posts I'm going to discuss a few of the above topics one by one (my first BLOG mini series!).
I'd welcome your suggestion of issues or topics to consider if this lot don't match your interests.
It occurred to me during the conference that all writers need to understand how writing is different to speech, drawing, film and so on. But we also need to understand the way language use is being changed by new forms of communication, and how varied forms of meaning are related to one another. What will be the impact of new forms of communication on the ministry of the word. Is the spoken word losing its primary role as the language form that binds communities together (an interesting diversion could be the growth of internet language forms - new dialects etc?)? What is the implication of change in language and communication for how we share the gospel with others? Do we simply embrace new communication forms at the expense of old ones? Or, do we use them as complements? Are there dangers in seeing the uncontrolled internet as a major vehicle for biblical teaching? What are the possibilities?
So, over the next few posts I want to rave on about a few issues that I see as important for Christian writers. Here are a few that I'm going to write about in 500 words or less:
* How are writing and speech different? And why does it matter?
* Does context matter?
* Do we need to know our audiences? Is it okay to write faithfully for unseen and unknown audiences?
* What do other forms of communication add to the message of the Word?
* What are the risks and possibilities of BLOGS, email, network communities (e.g. Facebook)?
Over the next couple of posts I'm going to discuss a few of the above topics one by one (my first BLOG mini series!).
I'd welcome your suggestion of issues or topics to consider if this lot don't match your interests.
Monday, 23 July 2007
The Local Church and social issues
CASE is one of a number of organizations dedicated to challenging Christians and non-Christians to consider what the Bible teaches about every part of life. In the truest sense of apologetics we seek to offer a defence of the Scriptures when its claims are challenged or when public policy and action appears to be out of step with what we believe the Bible teaches. As well, we seek to initiate debate and dialogue to promote Christian understanding of intellectual and social issues. We always see ourselves doing this in partnership with other like-minded organizations. And so it’s always encouraging to see local churches taking a stand on issues and encouraging their members to think deeply about social issues in the light of the teaching of the Bible.
One example of a local church that is seeking to do this is The Lakes Evangelical Church on the Central Coast. It has recently had two sermons on issues that have been the concern of CASE associates in the past. The church has challenged its members to consider what the Bible teaches us about "IVF and Stem Cell" research and also "Abortion".
If you are interested in these topics you can download MP3 files and powerpoints of material associated with the sermons.
One example of a local church that is seeking to do this is The Lakes Evangelical Church on the Central Coast. It has recently had two sermons on issues that have been the concern of CASE associates in the past. The church has challenged its members to consider what the Bible teaches us about "IVF and Stem Cell" research and also "Abortion".
If you are interested in these topics you can download MP3 files and powerpoints of material associated with the sermons.
Monday, 2 July 2007
Kids and Work
I noticed an article in the Sydney Morning Herald that discusses issues surrounding teenagers, work and Workchoices. The topic of children and work is one that I've reflected on many times over the last 20 years as I have watched the rapid increase in the number of teenagers who work part-time (ABS has reported that 53% of children aged 15-19 work part-time). The herald piece quotes Randall Pearce, from Think: Insight and Advice who frankly I don't know, so I can't comment on the quality of the research. And I don't want to use this post to take a political swipe at Workchoices and the impact of federal industrial relations laws on young workers (but others might want to explore this topic). The article simply raised for me a wide range of issues surrounding children working that have worried me for some time. As a Christian I want to open up discussion about the merits of teenagers working part-time and the impact that this has on their lives, their attitudes and their beliefs. How does the Bible inform our views on the wisdom of our teenage children working long hours and having large amounts of disposable income. It is obvious that children need to grow up to undertstand the importance of work and how the Bible sees work. And many will argue that part-time work teaches teenagers many positiove things. But, I'm still left with lots of questions. Here are some of them:
* What impact does part-time work have on families? If teenagers as young as 15 years are working 10+ hours per week, how does this impact on the ability of families to eat meals together? To spend time together?
* How does part-time work have an impact on teenagers ability to have involvement in activities such as church or sport, with possible impacts on physical and spiritual well being?
* What is the impact of teenagers having large amounts of disposable income to spend on things they want? What do they learn from their experience - both positive and negative?
* As parents, what are the dominant factors that shape our positive (or negative) attitudes to our teenagers working part-time?
* As parents, have we considered the potential impact that part-time work might have on teenagers learning at school? Their ability to sustain friendships with other teenagers? Their ability to be part of varied family activities? Their physical, emotional and spiritual well being?
In a paper presented at the 2005 American Sociological Association conference, Timothy Clydesdale suggested: 1) that most American teens view work as a necessary nuisance, money as a lifestyle essential, and leisure as a purchased commodity, 2) that most American teens are blinded to their conformity to these American patterns of consumption, and 3) that American teens have learned these patterns from their families, their religious communities, and their local communities -- not because these communities send these messages explicitly, but do so implicitly as they pattern their own behaviors along these lines.
I've requested the paper from Tim and will read it with interest. But this quick summary offers a pretty bleak picture from one sociologist. I'm intrigued that he suggests that religion can contribute negatively, as can families and communities. I'd welcome your thoughts, or suggestions about other useful publications in this area, I might just explore it further in a future CASE magazine.
* What impact does part-time work have on families? If teenagers as young as 15 years are working 10+ hours per week, how does this impact on the ability of families to eat meals together? To spend time together?
* How does part-time work have an impact on teenagers ability to have involvement in activities such as church or sport, with possible impacts on physical and spiritual well being?
* What is the impact of teenagers having large amounts of disposable income to spend on things they want? What do they learn from their experience - both positive and negative?
* As parents, what are the dominant factors that shape our positive (or negative) attitudes to our teenagers working part-time?
* As parents, have we considered the potential impact that part-time work might have on teenagers learning at school? Their ability to sustain friendships with other teenagers? Their ability to be part of varied family activities? Their physical, emotional and spiritual well being?
In a paper presented at the 2005 American Sociological Association conference, Timothy Clydesdale suggested: 1) that most American teens view work as a necessary nuisance, money as a lifestyle essential, and leisure as a purchased commodity, 2) that most American teens are blinded to their conformity to these American patterns of consumption, and 3) that American teens have learned these patterns from their families, their religious communities, and their local communities -- not because these communities send these messages explicitly, but do so implicitly as they pattern their own behaviors along these lines.
I've requested the paper from Tim and will read it with interest. But this quick summary offers a pretty bleak picture from one sociologist. I'm intrigued that he suggests that religion can contribute negatively, as can families and communities. I'd welcome your thoughts, or suggestions about other useful publications in this area, I might just explore it further in a future CASE magazine.
Tuesday, 26 June 2007
William Willberforce (and some cheap John Piper books!)
Send CASE an email
As you are all no doubt aware this is the 200th anniversary of the abolition of the slave trade and much has been said of the role of William Wilberforce and the Clapham Sect in fighting against slavery. If you want to buy a good book about Wilberforce (and two other greats of the faith) then today (0r tomorrow is the day to do it). On the 27th and 28th June the Desiring God online store (John Piper's ministry website) is selling all books for just $US5. The book is titled The Roots of Endurance: Invincible Perseverance in the Lives of John Newton, Charles Simeon, and William Wilberforce and is a good buy at $5! The book focuses on how these three extraordinary men were (and are) examples of "deep and joyful maturity in the face of life-long opposition". While I'm at it, I've just received the latest Zadok Perspectives (No. 95, Winter 2007) and it has a paper by Stuart Piggin that looks primarily at Wilberforce's contribution to the foundation of the Australian Christian Church.
As you are all no doubt aware this is the 200th anniversary of the abolition of the slave trade and much has been said of the role of William Wilberforce and the Clapham Sect in fighting against slavery. If you want to buy a good book about Wilberforce (and two other greats of the faith) then today (0r tomorrow is the day to do it). On the 27th and 28th June the Desiring God online store (John Piper's ministry website) is selling all books for just $US5. The book is titled The Roots of Endurance: Invincible Perseverance in the Lives of John Newton, Charles Simeon, and William Wilberforce and is a good buy at $5! The book focuses on how these three extraordinary men were (and are) examples of "deep and joyful maturity in the face of life-long opposition". While I'm at it, I've just received the latest Zadok Perspectives (No. 95, Winter 2007) and it has a paper by Stuart Piggin that looks primarily at Wilberforce's contribution to the foundation of the Australian Christian Church.
Sunday, 24 June 2007
Dawkins Vs McGrath
As you probably know Alistair McGrath (Professor of Historical Theology at Oxford University) has been debating Richard Dawkins (Professor of the Public Understanding of Science,
University of Oxford), particularly in response to Dawkins book "The God Delusion". Dawkins describes himself as "an evolutionist" but has been described (cheekily) by McGrath as a "Fundamentalist Atheist". McGrath's book, "The Dawkins Delusion" has been the catalyst for a series of public debates between the two authors in recent times. One interesting debate at Oxford University recently can be accessed in MP3 format if you're interested. We will also have a short critique of "The God Delusion" in CASE Magazine #12 due out in September, A Skeptic’s view of The God Delusion. This has been written by one of our CASE Associates Kevin Rogers.
University of Oxford), particularly in response to Dawkins book "The God Delusion". Dawkins describes himself as "an evolutionist" but has been described (cheekily) by McGrath as a "Fundamentalist Atheist". McGrath's book, "The Dawkins Delusion" has been the catalyst for a series of public debates between the two authors in recent times. One interesting debate at Oxford University recently can be accessed in MP3 format if you're interested. We will also have a short critique of "The God Delusion" in CASE Magazine #12 due out in September, A Skeptic’s view of The God Delusion. This has been written by one of our CASE Associates Kevin Rogers.
Thursday, 21 June 2007
Justice for Indigenous Australians
I'm not sure how much you've seen of the reporting concerning the recent intervention of the Federal government in the affairs of Indigenous communities in the Northern Territory. There have been many variations to the responses - some cautious and some not so cautious. All agree that there has been a problem for many years and that this has not been adequately addressed. There are numerous themes to the debate:
* avoiding paternalism;
* who is to blame;
* the problem of inaction;
* the divisions within the indigenous community on how it sees the solutions;
* how this action will impact on other issues such as land rights;
* the root of the problem;
* what will be the impact on urban indigenous communities if the Commonwealth controls remote communities;
* child abuse as symptomatic of other problems etc etc.
As Christians it seems to me that we need to be careful with our response in the light of the revelations of the most recent damning report about child abuse and community breakdown in remote indigenous communities (of course there are issues across all communities). Our first response should be one of horror (perhaps even righteous anger!) and compassion for the children and communities that are suffering. Many of the media responses seem to be filtered through a variety of lenses and agendas - existing political leanings, ideological concerns with heavy state intervention, individual concerns with elements of the problem or its causes (e.g alcohol abuse or pornography). As the prophet Micah (6:8) reminded the Israelites only one thing is required of us:
"He has showed you, O man, what is good. And what does the LORD require of you? To act justly and to love mercy and to walk humbly with your God."
Speaking out is part of acting justly, as is the support of others who are bolder than us and take action. There are many other manifestations of our quest for justice as we walk humbly with our God and as he uses us for his purposes. We have a collective concern for the young lives that are being impacted in remote communities. We also need to remember the impact of community breakdown on all community members. We should avoid almost opportunistically seizing the moment to push one agenda (even if it's an important one and even when driven by right godly motives). For example, I noticed today that the Australian Christian Lobby (ACL) has rightly applauded the Federal Government’s plan to ban X-rated pornography in the Northern Territory and called on the ACT Government and State Governments to also take action in this area. They have commented:
“The child sexual abuse crisis in the Northern Territory has highlighted in the most distressing way the dreadful harm that pornography causes to communities”
“It is time to take action on this issue throughout Australia. We’re calling on the ACT Government to ban the sale of X-rated pornography and for all States to better enforce measures to control access to this material."
I'm with ACL in wanting to see a ban on such pornography but I don't want the Christian response to become one dimensional. The problem is much more complex than this. We need to commend the Federal government for taking action and add our voices to the debate. It's good that the Labor party has been bipartisan on this. We need to address issues of indigenous health, substance abuse, unemployment, school delinquency, deaths in custody etc.
I'm conscious that a number of Christian organizations and many individuals have been working in Indigenous communities for decades. A recent example, is the work of the Parent Controlled Christian Schools organization that has established a established a Christian boarding school for young Indigenous women in remote Arnhem Land. This school has made a difference to the young people who live at this school, and it has had an impact on their families. We need more of these wonderful examples of individual and collective Christian action. But, we also need coordinated action from all levels of government and any interest group seeking justice for Indigenous people.
* avoiding paternalism;
* who is to blame;
* the problem of inaction;
* the divisions within the indigenous community on how it sees the solutions;
* how this action will impact on other issues such as land rights;
* the root of the problem;
* what will be the impact on urban indigenous communities if the Commonwealth controls remote communities;
* child abuse as symptomatic of other problems etc etc.
As Christians it seems to me that we need to be careful with our response in the light of the revelations of the most recent damning report about child abuse and community breakdown in remote indigenous communities (of course there are issues across all communities). Our first response should be one of horror (perhaps even righteous anger!) and compassion for the children and communities that are suffering. Many of the media responses seem to be filtered through a variety of lenses and agendas - existing political leanings, ideological concerns with heavy state intervention, individual concerns with elements of the problem or its causes (e.g alcohol abuse or pornography). As the prophet Micah (6:8) reminded the Israelites only one thing is required of us:
"He has showed you, O man, what is good. And what does the LORD require of you? To act justly and to love mercy and to walk humbly with your God."
Speaking out is part of acting justly, as is the support of others who are bolder than us and take action. There are many other manifestations of our quest for justice as we walk humbly with our God and as he uses us for his purposes. We have a collective concern for the young lives that are being impacted in remote communities. We also need to remember the impact of community breakdown on all community members. We should avoid almost opportunistically seizing the moment to push one agenda (even if it's an important one and even when driven by right godly motives). For example, I noticed today that the Australian Christian Lobby (ACL) has rightly applauded the Federal Government’s plan to ban X-rated pornography in the Northern Territory and called on the ACT Government and State Governments to also take action in this area. They have commented:
“The child sexual abuse crisis in the Northern Territory has highlighted in the most distressing way the dreadful harm that pornography causes to communities”
“It is time to take action on this issue throughout Australia. We’re calling on the ACT Government to ban the sale of X-rated pornography and for all States to better enforce measures to control access to this material."
I'm with ACL in wanting to see a ban on such pornography but I don't want the Christian response to become one dimensional. The problem is much more complex than this. We need to commend the Federal government for taking action and add our voices to the debate. It's good that the Labor party has been bipartisan on this. We need to address issues of indigenous health, substance abuse, unemployment, school delinquency, deaths in custody etc.
I'm conscious that a number of Christian organizations and many individuals have been working in Indigenous communities for decades. A recent example, is the work of the Parent Controlled Christian Schools organization that has established a established a Christian boarding school for young Indigenous women in remote Arnhem Land. This school has made a difference to the young people who live at this school, and it has had an impact on their families. We need more of these wonderful examples of individual and collective Christian action. But, we also need coordinated action from all levels of government and any interest group seeking justice for Indigenous people.
Subscribe to:
Posts (Atom)