A Homily at Trinity College Chapel, Dublin, Ireland
By Frances Forde Plude
I want to thank the entire Trinity ministry team and all of you for permitting me to share thoughts and stories here today.
I proudly claim Irish roots; my father was born in Galway. This is my third visit to Ireland, and I am staying this time for almost three months. I am conscientiously absorbing Irish wisdom and culture while I am here. I like to say that my own personal silicon chip is Irish!
Along with my U.S. citizenship and my Irish roots I guess I could be described as a communication specialist who thinks theologically and works a lot with theologians – to help them grasp the importance of media and communication studies in their theological work.
Now, one of the reasons we are gathered today is to share stories. We have listened to part of what has been called the greatest story ever told – the scriptures. Today’s story has a lot in it that makes it captivating for us. We have an unmistakable leader, a rabbi, who seems to have survived a death experience. This teacher is extremely patient with his students, he hosts a meal for them, and he seems to continually want to be reassured of their love. And – because we know the whole story – this is a leader whom many millions believe is God – someone who loves us unconditionally even though, like Peter, we often fumble in our response to this love.
Now, the Irish are great storytellers; my father was. But it is also true that stories have been embedded on the silicon chips of all of humanity. From ancient bards, to Shakespeare, to today’s soap operas, we like stories. Our self-identity emerges in the stories we tell – as individuals, as groups, as nations.
Narratives can take the form of music, of course, and we have experienced rich musical story here this morning. I would guess that humanity around the globe today probably experiences most of its narratives musically – on radios, in concert halls, in music videos, in rock concerts, on simple folk instruments – not to mention the instrument of the human voice.
So there are all of these stories; they are instructive, inspirational and entertaining. Why do I think this is terribly important for theologians and for churches? Because of digital storytelling, that’s why!
In earlier times, before mass media and instant global communication, most of humanity negotiated meaning-making and stories through religious experiences – in tribes, within family rituals, within religious groups.
Today, studies show that people, especially young people, construct meaning for their lives through mediated stories: news stories, advertising stories, entertainment stories, sometimes violent stories. Some of these stories deal with religious or ethical topics and experiences. Some of them do not.
As a member of the International Study Commission on Media, Religion and Culture, I have worked with colleagues from various nations and different religious groups to try to figure out what being church means in today’s digital, electronic cultural world. We have met in Brazil, in Hollywood, in Africa and Asia – trying to help churches realize that today’s stories are different and that churches must respect this difference and work pastorally within it.
Some people have even asked this question: How would Jesus be teaching and ministering if he were alive today? Or some people prefer to say: since Jesus IS alive today, here in our midst, how does he expect us, as his followers to use today’s culture – just as he used the oral culture of his own day to share stories that enrich individuals and all of humanity, building the new just Kingdom that he spoke of?
One task I work at a lot is helping theologians to re-think theology, with the help of communication and popular culture experts. We need theologies that incorporate “the signs of the times.”
Liberation Theology has done this, making us aware in theory and in practice, of the rights of poor people. Feminist Theology has re-worked theology to incorporate woman’s experience into theology. Some faith leaders think theologians should be aware of how communication study and practice could enrich theological study. I believe theologians are a “think tank” for churches – a research and development arm. So I work there a lot.
Also, we need awareness programs for churches that help members truly grasp that people are negotiating their life values today through music, film, computer interaction, cell phone conversations – all these communication and cultural tools that keep us connected to each other’s narratives.
And churches should not engage primarily in media-bashing. The media world is where humanity resides! But we can help people to be mature consumers of their media messages. We can encourage them to pull the plug occasionally – to give themselves moments of quiet. And we can encourage artists to create and communicate wonderful stories in all forms of media.
And I will conclude by reminding you of what John Shea says in his book Stories of Faith: “The mystery of story is that everyone is one and everyone has some; and in a conducive setting everyone (including Jesus) wants to tell them.”