Category Archives: dialogic

What does it take to be a man, Part 3: How many masculinities is too many?

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In a previous post, I discussed the idea of masculinities. In it I mentioned that masculinity should really be masculinities because there is not one standardized way to be a man. A followup post focussed on masculinities in the Philippines, an area of significance in my own life. In the comments, Mike Swalm and I chatted about the extent of these masculinities looking at the question of how many masculinities is too many? Mike pointed out a key issue with an infinite amount of masculinities and wisely says, “we move toward negation of corporate meaning. Why even talk about masculinity if it has such malleable and infinite meaning? Doesn’t that remove the very nature of the concept as something that is definable as a category, giving us no real ability to say it is “this” and not “that”?”

I thought I would take the opportunity of Mike’s question to discuss where masculinity studies is in this seemingly infinite continuum. As usual I will take a Bakhtinian approach.

Monologue. Revisiting Connell’s concept of hegemonic masculinity, we realise that even though there may be any number of variations on the masculinity theme within a given context, there is one that predominates the discussion so much that it drowns out the others. Interestingly enough the predominant theme doesn’t necessarily have the most supporters — it just predominates. Bakhtin called this “monologue.” Even though Connell’s insights have opened the door to other masculinities as being acceptable, masculinities more closely associated with patriarchy continue to predominate.

Dialogue. Obviously dialogue is better than monologue because it allows another voice to provide balance. We actually prefer a dialogic point of view because we enjoy dividing things up into to opposing parties. It is this recognition that leads from singular masculinity to plural mascuinities. In reality, however, things are rarely as black and white as we might like. In fact, they are often greyscale.

Heteroglossia. But there aren’t just two voices in dialogue — there are a multitude of voices, each seemingly clamouring for attention, each contributing to what it means to be a man. This moves us beyond greyscale into millions of colours. It’s actually this final idea that creates the question Mike asks because it seems to leave open the possibility of an infinite number of potential masculinities.

At the risk of oversimplification, on a practical level, there aren’t an infinite number of men in the world; the world is at least divided into males and females. That means that give or take 50% of the worlds population isn’t male. That means that the first line of demarcation is the male-female.[1]

A second line of demarcation is society itself. Society creates a framework for the conversations surrounding masculinity. Sometimes these societies are monologic in nature but quite often they provide limitations on the range of acceptable meanings within that society. For example, in a study I did in my community, where men had a variety of religious experiences and influences, I was surprised to discover that the conversation centred around only a couple of common themes. There is no limit to the horizons of epistemology in Bakhtin but the conversations still revolved around a few key clusters, including the importance of the wants, needs, and input of wives and families and seeing Christianity as central to their faith. Perhaps this means that cultures as a whole exert influence on the boundaries of dialogue that make it difficult for conversation to move beyond those points.

A final aspect of Bakhtin’s idea provides another level of demarcation. Bakhtin wasn’t really looking for that one unifying, universal answer to life. His purposes in developing his framework were not so that we could necessarily make sense of this crazy world we live in. Rather he seems to be giving us a way to recognise and embrace the messiness of this world we live in.

How does all of this work? Let me try an illustration from sports. For me, there is only one hockey team. When I refer to this team I will use the word “dynasty.” I will refer to their preponderance of Stanley Cup wins. I will refer to their aggressive style of play. Yup, you guessed it. My team is the Montreal Canadiens (How ’bout them Habs?). In many ways my allegiance to the Montreal Canadians is monologic. When we were kids we would argue about who we liked best. But through thick and thin it was Montreal for me. I know that other teams exist but what’s interesting is that I am not sure what you could do to convince me to cheer for another team.

But I do have to admit that Montreal is not the only team that exists. After all, they do need teams to beat 😉 The National Hockey League provides the fodder for the Montreal machine. It started with the Original Six (who some believe are the only real teams), then expanded to twelve in 1968, then to eighteen in 1974, twenty-two in 1992, and finally to the current thirty-two teams that take to the ice each week.

What also happened during these years is that hockey expanded internationally. What begun as an almost exclusively Canadian sport now has teams and players from all around the world. I remember watching a recreational team playing in the Philippines’ only ice rink a number of years ago. A friend was a part of a team in the United Arab Emirates around that time as well. Hockey has indeed become a heteroglossia.

What is interesting is that regardless of the level of the sport — from the NHL all the way down to shinny on the street in front of your house — the sport is still hockey. The nuance hasn’t changed that. What this has done for the sport is to make hockey better. I recall as a child reading about how Team Canada defeated some hapless international opponent 50-0. That wouldn’t happen today. In fact, international hockey is incredibly competitive, at both professional and amateur levels. The result is the reality that a team like the Montreal Canadiens cannot dominate the sport any more because other teams are able to join the conversation. Rather than a single dominant team, what we see is an entire sport that is played on an almost infinite number of levels. And the sport is better for it.

In a similar way, a deeper understanding of masculinities can only make those masculinities better. We need to move beyond the idea of a singular approved masculinity into a better set of masculinities.

What contribution are you making to the masculinity conversation? How are you making your voice heard? Please feel free to leave a note in the comments below to let us know.

Remember sharing is what friends do.

Missed the previous posts on this subject? You can read them here: Part 1 and Part 2.

Notes:

[1] The 2SLGBTQ+ conversation is still going strong, and is still undergoing development. What started out as simply “straight” or “gay” has exploded into a seemingly infinite number of options as heteroglossia in that area develops. The male-female demarcation that I use here is not intended as a rejection of those voices but merely a recognition of the fact that, one, the voices are still sorting themselves out and, two, that I don’t understand them enough to place them into an easily-explained framework.

Image by Andrew Wulf on Unsplash.

Adam Savage & Mikhail Bakhtin on why sharing matters to us.

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I just finished reading Adam Savage’s Every tool’s a hammer: Life is what you make it. In the book, Savage, one of the stars of Mythbusters, talks about his life as a maker. One chapter is devoted to sharing and it struck me as particularly powerful.

Savage says, “I’ve run into many people who don’t believe in sharing their work, or more specifically that sharing their work, their methodologies, their custom processes, even their enthusiasm, incurs a direct cost to them…. Why would you not want to share the things you love? Why would you not want to share the cool things you’ve made? Or the triumph of a challenging project you’ve overcome with your friends? Why would you hide the knowledge you’ve acquired over the years or pretend that your hopes and dreams aren’t worth shouting from the rooftops? In my experience the more you give away the richer you will be.”

The same can be said for theologising. Rather than trying to protect the truth and putting it in a box — as if the truth needs protecting and as if I have a corner on that truth — it might be better to share the truths that I have come to know so that I can learn from the truths that others have come to know and that together we can journey towards the Truth!

This is because the opposite of sharing is selfishness.

Mikhail Bakhtin likened this kind of selfishness to monologue. For Bakhtin, monologue isn’t the carefully created comedic routine of the standup comedian. Rather monologue is the predominance of one voice over and above all other voices. It’s when, for example, one group, one church, one person, or one coalition claims to have a corner on the truth and subsequently rejects, silences, or bids farewell to any other voices. In many ways it sees other voices as opposing voices rather than voices to chat with. These are “It’s my way or the highway” kinds of voices.

Bakhtin saw truth as being discovered through dialogue. As he says in his Problems of Dostoevsky’s Poetics, “Truth is not born nor is it to be found inside the head of an individual person, it is born between people collectively searching for truth, in the process of their dialogic interaction.” This solution was what he called dialogic and heteroglossia, or the recognition of other voices in the conversation.

It’s only through dialogue that I can see the Other’s perspective. Usually in theology we come into a situation with a pre-defined perspective — of darkness and light, good and evil, insiders and outsiders, sheep and goats, etc. These are certainly biblical concepts that describe the world. However, where it all falls apart is when I begin placing people into these various categories without actually finding out if in fact they should be placed there! It also falls apart when I miss whether I myself need to be placed into the negative category. What I mean is that the tendency we have when reading scripture is to place ourselves in the role of the hero when in fact we may be the villain.

Case in point is the story of the prodigal son. We all like to identify with the prodigal son, who goes away and lives a wasteful, sinful life before repenting and returning to his father. While the father is the true hero of the story, it’s the prodigal who does the right thing. What I have yet to hear preached (nor have I myself preached) is a sermon where I identify with the older brother, who starts out inside his father’s home but ends the story outside the home. The son who is the bad guy. The fact that, even though both sons are given equal time in the parable, we identify the parable as being about the prodigal son proves my point.

When I engage in dialogue with others, when I share with them and when they share with me, I discover things about them that I didn’t know and about myself that I also didn’t know. Because we have now shared our stories, we can begin a journey together towards a proper relationship with God.

But I do have a confession. Even though I enjoy discovering truth together with someone else, I am not really that good at doing it. I prefer to be right. I prefer to be the one that people listen to. I prefer to already have the answer figured out. It’s hard for me to sit and listen rather than sit and think about what I will say next. I need to continue to work on listening rather than answering.

I’m curious as to your take on this, which is why comments have been enabled on this blog post. Is it easy for you to engage in dialogue? Please share your thoughts below.

Sharing is what friends do.

Image by Brett Jordan on Unsplash.

Sa pakikipag-usap sa katotohanan at pagguhit ng mga linya sa buhangin: Kailangan bang mag-alala sa akin ang katotohanan na ang lahat ng katotohanan ay pinag-uusapan?

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Read in English.

Lumilitaw na nabubuhay tayo sa isang panahon kung saan ang katotohanan ay nakataya. Ang postmodernism ay madalas na sinisisi para dito higit sa lahat dahil ipinapalagay ng mga tao na ang postmodernism ay katumbas ng post-truth. Sa katunayan, wala nang hihigit pa sa katotohanan. Hindi talaga itinatanggi ng postmodernism ang realidad ng Ganap na Katotohanan ngunit sa halip ay isang kritika na nalaman ng sinuman ang Ganap na Katotohanan. Ito ay isang panawagan na muling bisitahin ang mga katotohanang alam natin na may layuning dalhin ang mga ito sa mas malapit na pagkakahanay sa Katotohanan.

Nagsasalita ang Bibliya, sa pamamagitan ng pagtukoy sa misteryo, tungkol sa kahirapan ng paglapit sa Ganap na Katotohanan. Ang pahayag ni Pablo sa 1 Corinto 13:12 ng “Sa ngayon, para tayong nakatingin sa malabong salamin. Ngunit darating ang araw na magiging malinaw ang lahat sa atin. Bahagya lamang ang ating nalalaman sa ngayon; ngunit darating ang araw na malalaman natin ang lahat, tulad ng pagkakaalam ng Dios sa atin” inilalarawan ang problemang ito para sa atin sa napaka-unawang paraan.

Ang problema kapag pinag-uusapan ang katotohanan ay madalas nating nalilito ang ating sariling mga katotohanan sa Ganap na Katotohanan kung sa katunayan ang isang pag-angkin laban sa aking katotohanan at isang pag-angkin laban sa Ganap na Katotohanan ay dalawang magkaibang bagay. Ang pag-aangkin laban sa aking katotohanan ay talagang isang pahayag na nagsasabing wala pa akong Ganap na Katotohanan at higit pang trabaho ang kailangang gawin sa paglapit dito.

Huwag mo sana akong intindihin. Naniniwala ako sa Ganap na Katotohanan. Naniniwala ako na ang Diyos ng Bibliya ay ang Pinaka Realidad. Naniniwala ako na ang kuwentong nakapaloob sa Bibliya ay ibinigay sa atin upang magkaroon tayo ng access sa Ganap na Katotohanang ito. Ipinapahayag ko na si Hesus ay PANGINOON. Ang hindi ko pinaniniwalaan ay nalaman ko na ang lahat (kahit na ayaw kong magkamali!). Ang napagtanto ko ay ang lahat ng katotohanang pinanghahawakan at minamahal natin ay mga katotohanang pinag-usapan.

Pakikipag-ayos ng Katotohanan.

Halimbawa ang iba’t ibang konseho ng simbahan na naganap simula sa Jerusalem gaya ng inilarawan sa Gawa 15. Ang mga konsehong ito ay nagtampok ng malaking bilang ng mga pinuno ng simbahan na nagtipon upang talakayin, at makipag-ayos, kung ano ang hitsura ng kinikilala na Kristiyanismo. Ang kanilang mga desisyon ay patuloy na nakakaapekto sa mga simbahang Kristiyano hanggang ngayon. Ang kagiliw-giliw na tandaan ay kahit na ang konseho ay humantong sa isang pagkakahati, ang parehong partido ay naninindigan na ang katotohanan ay nasa kanilang panig kumpara sa kabilang panig. Ang resulta ay isang simbahan na mayroong 5 pangunahing sangay — Orthodox, Romano Katoliko, Evangelical, Mainline, at Pentecostal/Charismatic — ngunit ang mahalagang tandaan ay ang bawat sangay na ito ay nananatiling bahagi ng simbahan.

Ang mga denominasyon ay isa pang paraan ng pakikipag-usap sa katotohanan. Ang bawat denominasyon ay may sariling pahayag o pagpapatibay ng pananampalataya na nagtatakda ng alinman sa mga hangganan o pokus para sa bawat grupo.

Ang hapag-kainan pagkatapos magsimba tuwing Linggo ay isa pang tradisyonal na lokasyon para sa pakikipag-usap sa katotohanan habang ang pastor at ang kanilang sermon ay pinaghiwa-hiwalay. Ang katotohanan na ang mga katulad na negosasyon ay nagaganap sa maraming mga hapag-kainan ay ginagawang mas kumplikado ang pagtuklas ng katotohanan!

Ang isa pang halimbawa ay sa mundo ng agham kung saan nagaganap ang negosasyon sa pamamagitan ng peer review at mga Q&A na bahagi ng mga presentasyon sa papel, na humahantong sa mga rebisyon bago ang paglalathala.

Minsan nangyayari ang mga pagbabago ng paradigm na binabaligtad ang mga kasalukuyang pag-unawa sa katotohanan pabor sa isang ganap na bagong paraan ng pag-iisip. Isang magandang halimbawa nito ay ang paglipat mula sa paniniwala na ang mundo ay nasa sentro ng sanlibutan patungo sa paniniwala na ang araw ay nasa centro ng sanlibutan.

Nakikipag-ayos tayo Upang Gumuhit ng mga Linya.

Bakit tayo nakikipag-ayos? Dahil gusto nating malaman kung saan iguguhit ang linya sa buhangin! Sa isang tiyak na punto ang negosasyon ay magtatapos at ang mga linya ay iguguhit na. Sa simbahan gumuguhit tayo ng mga linya batay sa teolohiya. Ang nakatutuwa ay iniisip ng bawat isa na ang ating teolohiya ang tama at ang lahat ng iba ay mali.

Ang lahat ng ito ay nagpapahirap na malaman kung saan dapat iguhit ang linya. Siyempre, gusto nating iguhit ang linya sa pagitan ng katotohanan at kasinungalingan ngunit paano kung ang linyang iyon ay palipat-lipat pa? O paano kung ang mga pagkakaiba ay kulay abo?

Sa aking nakaraan, nakapagguhit ako ng maraming linya. Ang isa na namumukod-tangi ay na sa aking mga kabataang taon ay tinanggap ko ang katotohanan ng 5-point Calvinism, na may espesyal na diin sa dobleng predestinasyon. Ang ibig sabihin ng dobleng predestination ay hindi lamang itinalaga ng Diyos ang mga tao na maligtas niya, itinalaga rin niya ang iba sa kapahamakan sa Impiyerno. Ito ay humantong sa akin minsan na ituro sa publiko na ang mga sanggol na namamatay ay hindi kinakailangang mapupunta sa langit dahil sino ang nakakaalam kung sila ay pinili o hindi pinila? Yup ginawa ko talaga yun. Sa kabutihang palad, ako ay sinaway at itinuwid (sa pag-ibig) ng aking tagapagturo at higit na mabuti na nakita ko kung paanong ang mga bagay ay hindi lubos na nasusukat laban sa banal na kasulatan.

Mga Susi sa Pagguhit ng mga Linya.

Iniisip ko kung posible bang gumuhit ng mga linya – kung ang pagguhit ng mga linya ay talagang kailangan nating gawin – batay kay Jesus? Isang susi ay ang pagsasagawa ng WWJD? (Ibig sabihin, What Would Jesus Do? o Ano ba kaya Ang Gagawin ni Jesus?). Ang isang tawag sa personal na kabanalan batay sa pangunahan na ang pamamuhay tulad ng ipinamuhay ni Jesus habang nasa lupa siya ay isang magandang bagay. Syempre itinataas nito ang tanong kung sino si Jesus para sa atin? Ngunit iyon ang paksa para sa ibang panahon!

Ang isa pang susi ay ang pag-uusap. Ang pag-uusap ay nangangahulugan ng pakikinig sa lahat ng boses. Ang isang halimbawa ay kapag tayo ay mga bata, lahat ay nagsasalita tulad ng ng ating pagsasalita — hanggang sa unang beses na marinig natin ang taong na may accent. Bigla nating napagtanto na hindi lahat ng tao ay nagsasalita sa parehong paraan na ginagawa natin. Minsan gusto pa nating gayahin ang ibang accent. Mas matagal bago natin mapagtanto na mayroon din tayong accent at ang realization na ito ay humahantong sa atin na magtanong kung ano ang iba pang mga bagay na maaaring hindi natin lubos na maunawaan.

Ang ikatlong susi ay ang paglipat mula sa katotohanan na tinukoy bilang isang hanay na may hangganan (bounded set) patungo sa katotohanan na tinukoy bilang isang hanay na may sentro (centred set). Tinutukoy ng hanay na may hangganan, sa pamamagitan ng mga palatandaan, kung sino ang mga nasa loob at sino ang mga nasa labas. Ang isang hanay na may sentro sa kabilang banda ay kinikilala ang isang direksyon ng paggalaw patungo sa isang karaniwang layunin.

Kung saan Gumuhit ng Linya ang Bibliya.

Gumuhit ng isang linya ang Bibliya. Nakita natin ito sa buong Bagong Tipan (Gawa 8:16; 19:5, at 1Cor 6:11; at 1Cor 12:3). Matatagpuan ang isang lugar sa Filipos 2:9-11 kung saan mababasa natin, “Kaya naman itinaas siyang lubos ng Dios at binigyan ng titulong higit sa lahat ng titulo, upang ang lahat ng nasa langit at lupa, at nasa ilalim ng lupa ay luluhod sa pagsamba sa kanya. At kikilalanin ng lahat na si Jesu-Cristo ang Panginoon, sa ikapupuri ng Dios Ama.” Ang ideyang ito ay inulit sa Roma 10:9 na nagsasabing, “kung ipapahayag mo na si Jesus ay Panginoon at sasampalataya ka nang buong puso na muli siyang binuhay ng Dios, maliligtas ka.” Ang nakatutuwa ay ito ay isang linya na hindi iginuhit sa paligid ni Jesus ngunit sa kanya!

Paano ako magsisikap sa pagguhit ng mga linya patungo kay Jesus ngayon?

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On negotiating truth and drawing lines in the sand: Does the fact that all truth is negotiated need to worry me?

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Basahin mo sa wikang Tagalog.

Apparently we live in an era where truth is at stake. Postmodernism is often blamed for this largely because people assume postmodernism is the equivalent to post-truth. In fact, nothing could be further from the truth. Postmodernism doesn’t actually deny the reality of Absolute Truth but is rather a critique that anyone has Absolute Truth figured out. It is a call to revisit the truths that we know with the goal of bringing them into closer alignment with the Truth.

The Bible talks about the difficulty of approaching Absolute Truth by referring to the mystery. Paul’s statement in 1 Corinthians 13:12 of “Now we see a blurred image in a mirror. Then we will see very clearly. Now my knowledge is incomplete. Then I will have complete knowledge as God has complete knowledge of me” illustrates this problem for us in very understandable way.

The problem when talking about truth is that we often confuse our own truths with Absolute Truth when in fact a claim against my truth and one against Absolute Truth are two different things. A claim against my truth is really a statement saying that I don’t have Absolute Truth figured out just yet and more work needs to be done in approaching it.

Don’t get me wrong. I do believe in the reality of absolute truth. I do believe that the God of the Bible is Ultimate Reality. I believe that the story contained in the Bible is given to us so that we can have access to this Absolute Truth. I do declare that Jesus is LORD. What I don’t believe is that I have it all figured out (even if I don’t like to be wrong!). What I have come to realise is that all the truths that we hold near and dear are negotiated truths.

Negotiating Truth.

Take for example the various church councils that took place starting with the one in Jerusalem as described in Acts 15. These councils featured large numbers of church leaders who gathered to discuss, and negotiate, what orthodox Christianity looked like. Their decisions continue to impact Christian churches to this day. What is interesting to note is that even if the council led to a schism, both parties maintain that the truth lies with their side as opposed to the other side. The end result is a church that has 5 main branches — Orthodox, Roman catholic, Evangelical, Mainline, and Pentecostal/Charismatic — but what is important to remember is that each of these branches remains a part of the church.

Denominations are another way that truth is negotiated. Each denomination has its own statement or affirmation of faith that sets either the boundaries or the focus for each group.

The dinner table after church on Sundays is another traditional location for negotiating truth as the pastor and their sermon is dissected. The fact that similar negotiations take place at multiple dinner tables makes the discovery of truth all that much more complex!

Another example is in the world of science where negotiation takes place through peer review and Q&A portions of paper presentations, that lead to revisions before publication.

Sometimes paradigm shifts occur that turn current understandings of truth on their head in favour of a completely new way of thinking. The shift from earth-centric to heliocentric understandings of cosmology is a great example of this.

We Negotiate in Order to Draw Lines.

Why are we negotiating? Because we want to know where to draw the line in the sand! At a certain point negotiation ends and lines are drawn. In the church we tend to draw lines based on theology. What is interesting is that we each think that our theology is the correct one and that all others are wrong.

All of this makes it hard to know where to draw the line. Of course, we want to draw the line between truth and falsehood but what if that line keeps moving? Or what if the differences are grey?

I have drawn many lines in the past. One that stands out is that in my younger years I embraced the truth of 5-point Calvinism, with special emphasis on double predestination. Double predestination means that not only did God predestine people to be saved, he also predestined others to damnation in Hell. It even led me one time to teach publicly that babies who die don’t necessarily go to heaven because who knows if they are elect or not? Yup really I did that. Thankfully I was rebuked and corrected in love by my mentor and even more thankfully I have since seen how things don’t entirely measure up against scripture.

Keys to drawing lines.

I wonder if it’s possible to draw lines — if drawing lines is indeed what we need to do — based on Jesus? One possibility is the practice of WWJD? A call to personal holiness based upon the premise that to live like Jesus lived while on earth is a good thing. Of course that raises the whole question of who is Jesus for us? But that is the subject for another post!

Another key is dialogue. Dialogue means hearing all the voices. One example is when we are kids everyone talks the same as we do — until we hear our first person with an accent. All of a sudden we realise that not everyone talks the same way we do. Sometimes we even want to imitate other accents. What takes us longer to realise is that we have an accent too and this realisation leads us to question what other things we may not completely understand.

A third key would be to move from truth defined as a bounded set towards truth defined as a centred set. A bounded set identifies, through a series of markers, those who are in and those who are out. A centred set on the other hand identifies a direction of movement towards a common goal.

Where the Bible Draws the Line.

The Bible draws a line. We see it several places in the New Testament (Acts 8:16; 19:5, and 1 Cor 6:11; and 1 Corinthians 12:3). One place is found in Philippians 2:9-11 where we read, “This is why God has given him an exceptional honor— the name honored above all other names— so that at the name of Jesus everyone in heaven, on earth, and in the world below will kneel and confess that Jesus Christ is Lord to the glory of God the Father.” This idea is reiterated in Romans 10:9 that says, “If you declare that Jesus is Lord, and believe that God brought him back to life, you will be saved.“ What is interesting is that this is a line not drawn around Jesus but toward him!

How can I work at drawing lines toward Jesus today?

I love hearing your voice so please let me know your thoughts on this post in the comments below.

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Scripture is taken from GOD’S WORD®.
© 1995, 2003, 2013, 2014, 2019, 2020 by God’s Word to the Nations Mission Society. 
Used by permission.

What should be my place in the church’s pecking order?

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My wife and I have spent the past week on a farm and one incident reminded me of the common saying, “Pecking order.” There were a bunch of eggs in the incubator waiting to be hatched and our arrival at the farm was the due date. One by one the little chicks pecked their way out of their shells and began the next phase of their lives. Which is when we noticed an interesting occurrence. Those chicks who hatched first began to peck at the chicks born later. This is the famous pecking order that determines who gets to peck whom?

It’s the most basic form of relationship and while I can’t begin to try to understand the way a chick’s mind works it does illustrate the way some relationships are oriented around power and domination.

Sometimes the same thing happens when people come to faith. Those who come to faith first set the rules for the next who come to faith. There are countless examples in the Bible, perhaps the most famous being the Pharisees and the prodigal son’s older brother.

Acts 15 is a great example of how the pecking order was challenged and a new way of relationship was hatched. Apparently some of the early Jesus followers decided that non-Jews also needed Jesus and so they began to proclaim Jesus to others. The first stage was Peter’s encounter with Cornelius, who was a Jewish proselyte. Others, however, went further and began to talk about Jesus with people with an entirely different worldview. This of course created turmoil in the early church as people accused both Peter and these other Jesus followers — now called “Christians” — of violating God’s laws.

Peter’s rebuttal is simple: The same Holy Spirit that guides us also guides these new Jesus followers.

The result was the order issued by the early church leaders that is recorded in Acts 15 that outlines how these new Jesus followers could be folded into the church.

This was a reversal of the pecking order concept where the old timers get to set the rules. Now the newcomers could create their own rules. In fact, it was the very rules themselves that lost their ability to shape culture. Rather, the Holy Spirit would somehow intervene in the lives of these others and help them to reshape their own cultures for Jesus.

Jesus says, “Be the one who gets pecked. It’s ok to be pecked because I have been pecked, too.”

So what other pecking orders exist within the church? What does the Bible have to say about these pecking orders?

Intergenerational pecking orders. But Jesus said in Matthew 19, “Don’t stop children from coming to me!” and also a few verses earlier in Matthew 18, “I can guarantee this truth: Unless you change and become like little children, you will never enter the kingdom of heaven. Whoever becomes like this little child is the greatest in the kingdom of heaven. And whoever welcomes a child like this in my name welcomes me.” What does this mean? Sometimes people whose faith is fresher have a better approach to faith.

Favourite Bible Translation pecking orders. It is interesting that most of these debates are about English translations of the Bible, even though English is not one of the original languages. It doesn’t make sense if we are happy accepting other language translations but are only happy with one English one. What is important is that God says in Isaiah 55, “My word … will not come back to me without results.” What does this mean? God’s word works.

Favourite preacher pecking orders. Paul in 1 Corinthians 3 — “some of you say, ‘I follow Paul’ and others say, ‘I follow Apollos,'” — talks about the teamwork involved in church ministry. What does this mean? Be a team player when it comes to church. Listen to a variety of voices. Engage in conversations rather than monologues.

Theological pecking orders. People love to fight about theology. I can remember to this day some of the theological arguments that I had more than 30 years ago — and I loved debating because I knew that I was right! That is the problem with theological debates because the goal is to find out who is right and who is wrong. The bible advises us to “work out your salvation with fear and trembling” (Philippians 2:12). What does this mean? Be prepared for the reality that you may not always be right!

Hermeneutical pecking orders. Hermeneutics is the study of interpretation and for many years one hermeneutical system has reigned supreme: the grammatical-historical method. The problem is that this isn’t necessarily the default hermeneutical system used either in the Bible (eg. take a look at how Peter interprets scripture in at the end of 1 Peter 3) nor in various parts of the world. What does this mean? Sometimes other people know how to make sense of things too. It’s best to dialogue with them rather than condemn them.

Where is your place in the pecking order? How can I embrace being pecked rather than pecking others?

Note: A few days later I happened to see all the chicks huddled together because it was cold. I guess a common problem is more important than pecking each other! Is that why persecution sometimes makes the church stronger?

Pagkalalaki at Maka-Diyos: A Dialogical Look at Masculinity and Religiosity among Filipino Males | A Zoom Webinar

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In November 2020 I was invited to give a lecture for the 60th Anniversary of the University of the Philippines, Diliman’s Asian Center. My lecture was based on my 2019 PhD Dissertation that was entitled “Pagkalalaki at Maka-Diyos: A dialogic look at Masculinity and Religiosity among Filipino Males.”

My study, conducted as part of my time in the UP Tri College PhD Philippine Studies program, examined how Filipino men understand and express religiosity (maka-Diyos) and masculinity (pagkalalaki) and how these two concepts inform our understanding of religious change (pagbabalik-loob). Central to this research is how the dynamics between pagkalalaki and maka-Diyos is mediated by factors such as family status, gender, class, national advocacy, religious congregation, age, chronotope; and how these, as a whole, shape the lives of Filipino men.

I used a Bakhtinian dialogic framework mediated through Walls’ transmission and appropriation concepts and de Mesa’s pagbabalik-loob and cultural appreciation in examining Filipino male perceptions of pagkalalaki and maka-Diyos.

This study debunks popular misconceptions about the Filipino male’s lack of maka-Diyos. Men’s identity as Filipinos is not in danger due to lack of maka-Diyos and men reveal an understanding of maka-Diyos that informs national discourse. Men are active in regular religious activities. They see these concepts as important. They have a complex epistemological process that includes ancient, communal, revelatory, and empirical sources. This leads them to believe in and respond to the supernatural. They understand what their pagkalalaki means and how to express it, but concepts of religion and religiosity may or may not play a role in these beliefs. It also leads them to find solutions to the problems and challenges that they face in the world.

You can’t sign up anymore because the event is over, but you can watch the lecture here.

My most memorable preaching experience was a dialogue.

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Just reading Carey Nieuwhof’s blog on The Future of Preaching and Reaching the Unchurched.

One point brought me back to the most memorable preaching experience I ever had.

“3. Limited format. A sermon is a monologue and rarely more.”

I was visiting a small church in Northwestern Ontario (I think it was Upper Falls Baptist in Vermillion Bay). I was basically on a tour of BGC Canada churches across Canada, which meant this was not the first time I had preached this particular sermon. I got started into the message and asked my first (rhetorical) question, prepared to answer it myself and then continue. To my surprise a woman in the congregation spoke up with her answer! I was taken aback at first but then I realised that it was ok to do things differently. We continued the sermon in dialogue format with the various members of the congregation engaging with what I was saying. It was great!

Which brings us to another point Nieuwhof makes,

“Without intentionally doing this, most of us who preach self-censor what we say and do on Sundays. There is a silent but prevalent belief that certain things are ‘acceptable’ for a Sunday morning format and some things are not.”

Not every congregation appreciates the give and take nature of a dialogic sermon — for some it appears disrespectful. I wonder if it’s time to change this attitude?

What was your most memorable preaching experience? Have you even tried preaching in dialogue form rather than monologue?