Jacob's Ladder: Missional Church in the 1970s

Published by Steen and Ruth Olsen

First published in November 2020

www.jakes1970s.net

ISBN 978-0-6489968-0-4

ISBN 978-0-6489968-1-1 (e-book)

Unless otherwise stated all text copyright © Steen Olsen 2020

Illustrations copyright © Knarelle Beard 2020

Printed by Openbook Howden

2–14 Paul Street, St Marys SA 5042 Australia

All rights reserved

No part of this book may be sold or contracted to any third party without the prior written permission of the author.

[email protected]

Category: 1. Missional Church. 2. Jesus Movement. 3. Lutheran Church Renewal.

The cover design is adapted from the cover of Servant, Vol 1 No 2, July 1977.

Scripture quotations are from the New Revised Standard Version Bible (NRSV), copyright © 1989 the Division of Christian Education of the National Council of Churches of Christ in the United States of America. Used by permission.

All rights reserved.

Dedicated to Julie Anne McBride nee Lambert

23/12/1951–4/08/2019

She wanted to write a book like this and gathered many documents. She kept in touch with many of us. She constantly prayed for our reconciliation, restoration and healing.

About the Author

Steen Olsen is a retired Lutheran Pastor, who after his time with Jacob’s Ladder served three parishes in Australia and New Zealand and then as bishop of the Lutheran Church of New Zealand and finally as director for mission for the Lutheran Church in South Australia and the Northern Territory. His publications include Spirit Filled: Normal Christian Living (with Noel Due); bring Jesus: Making Sense of Mission; and 125 Years of Grace: St Luke’s Lutheran Church Palmerston North 1882–2007. He was co-founder of the Kogudus Retreat Ministry in Australia and New Zealand. A post-war Danish migrant, Steen has a special interest in helping the church to be more missional in its culture, theology and practice. He can be contacted at [email protected]

How to read this book

You can obviously read the story in the order in which it was written. In any case, I suggest you read the brief Preface and Introduction first. After that, you might find it more helpful to get to know some of the key participants first. You could do that by beginning with chapter 28 and so hearing how being a part of Jakes has influenced the rest of our lives. Chapter 20 on devotional articles and testimonies also introduces the flavour of the community. On the other hand, if your bent is more theological, you might find it helpful to begin with chapter 27 and then come back to story after that. However you approach it, I hope that you are blessed and edified.

Preface

Introduction

Section I: Jacob’s Ladder Coffee Lounge 1970–1973

1.A Vision is Born

2.Up and Running

3.The Partnership with St Stephen’s

Section II: Jacob’s Ladder Coffee House 1974

4.Expanded Premises and Vision

5.The Kairos ’74 Festival

6.New Ministries Emerge

7.The Old Wineskins Burst!

Section III: Jacob’s Ladder Christian Community 1975–1976

8.Growing a Community at ‘Street Level’

9.A Week in the Life of the Community

10.The Growth of Nurture Houses

11.Outreach and Rehabilitation

12.Worship, Music, Drama and the Arts

13.Lutheran Renewal, Interstate and Overseas Connections

14.Fitting into the Lutheran Church

Section IV: Servants of Christ Community 1977–1979

15.A New Direction

16.A Covenant for the Community

17.Servant Enterprises and Nurture

18.Lutheran Charismatic Renewal and Manoah

19.From Gawler Place to Torrens Road

20.Devotional Articles and Testimonies

21.The 1979 AGM

22.The End of Jakes

23.Epilogue

Section V: Further Background to Our Story

24.The Dorian Society—by Geoff Strelan

25.Kerux Apostles Motorcycle Club—by Marty Rosenberg

26.Music and Drama—by Colin Smith

27.Theology and Teaching

Section VI: The Lasting Impact on Our Lives

28.Our Individual Stories

Bibliography

This account of the life and mission of Jacob’s Ladder has been crafted by those who were participants in this community more than forty years ago. Although we found quite a lot of written materials, they are not a complete record. We discovered that archiving documents, or even putting a date on them, was not a priority back then. Sometimes dating a document therefore involved some guesswork. Consequently, this is our story as recorded in the documents we have found and as we remember it.

While it is ‘our’ story, it is also true that I wrote it, and so made many decisions about what to include, what to leave out, and how to express things. From time to time, I have reflected on events and expressed opinions that are obviously mine and may not be shared by the whole community. I have also tried to look back on the story from the perspective of 2020, and sometimes I have commented on how our understanding of things has changed, or how things the Lord led us to grapple with have been affirmed by subsequent developments in our understanding of missiology and theology.

After all these years memories begin to fade and people who lived in those times remember different things. We asked all those who were willing to write down their recollections of their participation in the community. Together with the remaining written records, these memories have formed the raw material from which this story was fashioned. These sources, together with conversations with the writers, are simply referred to by the name of the person concerned: Karl Brettig remembers the time when… Where individuals other than me have drafted substantial sections, this is acknowledged.

I also want to acknowledge and thank the many people who have contributed to this volume, including those who read the manuscript, and made corrections and suggestions for improvements. In particular, Marty Rosenberg initiated the project and has acted as secretary, writing up his memories, collecting photographs, keeping things together, sending out some updates and responding to emails. Karl Brettig and the late Julie Anne McBride (nee Lambert), had collected a lot of written materials. My thanks to Karl and to Neville McBride for allowing me access to them. Thanks also to the many others who have sent in their recollections or taken the time to speak with me in person or by phone. Not everything could be included. I hope I have managed to do justice to your contributions. The Lutheran Archives had a lot of relevant material, which filled the gaps in our memories and allowed me to document much of this history. My thanks to their staff for finding things even when I did not really know what I was looking for.

My wife Ruth has helped my memory and provided much good advice and proofreading. Karl Brettig, Stephen Haar, Marty Rosenberg and Doug Vogelsang have reviewed the chapters as they appeared and made suggestions. Thanks also to Bev Schneider, Marty Rosenberg and Knarelle Beard for proofreading the manuscript, and to Knarelle for doing the covers and the layout of the text, adding illustrations and photos, and generally getting it ready for the printers. The illustrations are also Knarelle’s work and mostly come from Jacob’s Letter and Servant magazines. They show that we had a sense of humour and could laugh at ourselves. Any remaining errors are of course mine. At times, I have edited quotes for clarity while seeking to retain the writer’s meaning. In doing this, I have sought to standardise the formatting as much as possible. I have used the modern convention of not capitalising pronouns referring to God. Where there are obvious typos and grammatical errors I have simply corrected them, rather than letting them stand and then adding the rather superior sounding (sic) after the mistake. Comments in [square brackets] in quotations are my additions or observations. Finally, the name of the community was changed to Servants of Christ in early 1977. However, even when writing about the time that followed, I sometimes continue to refer to the community simply as Jakes, as people still do, even today.

I was a student at Luther Seminary in Adelaide during the time of Jakes. I was involved from early 1971 until the end of 1976, having worked full-time on the staff of the community during 1976. At the beginning of 1977 we moved to Toowoomba Queensland for me to do my ‘internship’. Returning to Adelaide for final year seminary in 1978, we were still involved in the community, but no longer in leadership roles. At the end of that year, we left Adelaide for the Hunter Valley in New South Wales and our first parish. We were therefore no longer involved when the community folded.

Steen Olsen

In the 1970s in Adelaide, South Australia, the Holy Spirit gathered a group of young people together into a community that is now generally referred to as Jacob’s Ladder or simply as Jakes. This is our story.

The story began with a decision by the Dorian Society and the South Metropolitan Zone of the Lutheran Youth of South Australia to establish a coffee lounge to bring the gospel that is Jesus to the youth of Adelaide. It opened its doors in late 1970 and the community was wound up by the end of 1979. No individual was involved from the conception until the final days. Karl Brettig comes closest, being involved from soon after the Coffee Lounge opened and still being there at the end. People came and went, sometimes moving on for work or other opportunities.

Throughout we were a young community. Most were teenagers or in their twenties. A small handful was in their thirties. We had a lot of energy but could hardly claim huge reserves of acquired wisdom. The Spirit was at work in our midst but our discernment skills were often rudimentary. We were also children of the times, inherently suspicious of ‘outside’ authority and too confident in our own knowledge and wisdom. The Jesus Movement was in full swing, the Devil had no right to all the good music, and we constantly saw God at work in the lives of kids who came off the street, from outlaw bikie gangs and from among those dabbling in drugs and Eastern Religions and philosophies.

Missional Church

With the perspective of hindsight, we can see that we understood ourselves to be sent by God out into our community with the good news that is a person, Jesus Christ. It wasn’t just that we had a mission or two, or even that we were focused on mission, but that our community was shaped by the mission of God, and therefore, in that sense, missional. As the risen Jesus said to his disciples:

‘Peace be with you. As the Father has sent me, so I send you.’

John then adds:

When he had said this, he breathed on them and said to them, ‘Receive the Holy Spirit. If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.’ John 20:21–23

We also increasingly understood ourselves to be ‘church’, and not a parachurch agency. The initial vision was to serve as an outreach arm of existing congregations, but that soon changed as the demands of nurturing new Christians constantly threatened to overwhelm us. We came to see that we needed to form ‘church’, in the full sense of the word, among the people God had sent us to, and not attempt to bring them back into existing congregations where they simply didn’t fit. Our approach needed to be incarnational, not just attractional. In the much later words, ‘The church doesn’t have a mission; God’s mission has a church.’

Much has been learnt and much written about missional church in the last forty years. We didn’t have the benefit of that, but the Spirit led us into many of the key concepts. God was at work; he was acting in and through us. In spite of our youthful naivety, and at times arrogance, God was able to work with our broken vessels. As Paul said:

But we have this treasure in clay jars, so that it may be made clear that this extraordinary power belongs to God and does not come from us. We are afflicted in every way, but not crushed; perplexed, but not driven to despair; persecuted, but not forsaken; struck down, but not destroyed; always carrying in the body the death of Jesus, so that the life of Jesus may also be made visible in our bodies. For while we live, we are always being given up to death for Jesus’ sake, so that the life of Jesus may be made visible in our mortal flesh. 2 Corinthians 4:7–11

Good fruit

In researching this story, I have heard from many who were blessed, often beyond their wildest expectations. I have also discovered that some were deeply hurt and, of those, some carry significant scars to this day. It is easier to tell the story of blessings, but I acknowledge that at times, some acted contrary to what Jesus taught, trust was betrayed and as a result, people suffered. In telling the story, I have tried to be real, without pretending that everything was a success and there were never any problems. However, neither have I turned the book into an exposé of the failures. For those who were blessed in those days, I trust that reading this book may lead you to relive and continue to enjoy that sense of blessing. For those who carry wounds, I pray that perhaps even now, this book may be a further step towards healing and reconciliation.

We all went on to other things and while we cannot include those stories, we have asked our people to describe briefly the lasting impact of Jakes on their lives. That forms the final section of this book. In order to keep the main story flowing, we have written in greater detail about some key aspects of our life together in section five.

The structure of the story

The story of Jakes divides somewhat neatly into four phases, each characterised by the name of the community at the time. At least, it seems that way to me!

The first phase is the story of Jacob’s Ladder Coffee Lounge, which runs from the beginning in 1970 through to the end of 1973. It includes significant planning for what was to follow. Over time, a stable group of workers formed and there was less reliance on volunteers from Lutheran youth groups.

The second phase is Jacob’s Ladder Coffee House in 1974. The name change is small but significant. This was a time of rapid growth and development. The dreams of those who initiated this work were being realised, often in unexpected ways. The floor area of the coffee house at 102 Gawler Place doubled at the start of the year. The first staff were appointed and the scope of the ministry grew rapidly. A stream of people came to faith and joined the community. The old structures with outside committees being responsible for the work no longer functioned well, and eventually the growing Jacob’s Ladder community assumed responsibility for running its own affairs.

The name changed again for the third phase, to Jacob’s Ladder Christian Community. This covers 1975 and 1976. The expansion continued, but it was also a time of consolidation. Some Government funding was obtained. More staff were employed. Community nurture houses were established. The relationship of the community with the Lutheran Church was strained, with many meetings and much correspondence.

The final phase, Servants of Christ Community runs from 1977 to the eventual close in 1979. Community houses gradually relocated to the Brompton-Renown Park area of Adelaide, and the Gawler Place Centre was closed when new premises were rented at 122 Torrens Road Renown Park. The community was clearly ecumenical with a strong Lutheran flavour, with members having come from different Christian backgrounds, or none. Other associated groups were established, such as the Manoah Community and Lutheran Charismatic Renewal Australia.

Choosing to write the story chronologically in four segments, rather than thematically, means that many things are mentioned more than once. Community nurture houses feature in each of the sections from 1974 onwards, our relationship with the Lutheran Church of Australia is dealt with throughout, and key aspects of our ministry like evangelism, worship, teaching and counselling are tracked through the various stages of the community. Hopefully, there is not too much repetition.

In writing up this story, we especially want to reflect on some key issues. What did we learn about issues such as being missional church, community discernment and planning, relational evangelism, nurturing new converts, growing as disciples, and leadership? Why did Jakes come to a fairly sudden end? Our relationship with the Lutheran Church of Australia, which gave birth to us, also leads us to ask what we have learned about relationships with the wider church.

It was quite a journey! Much more happened than we can record here. Some is known only to God and to those who were involved. Much will only be manifest on that day when Jesus returns, for

With all wisdom and insight [God] has made known to us the mystery of his will, according to his good pleasure that he set forth in Christ, as a plan for the fullness of time, to gather up all things in him, things in heaven and things on earth. In Christ we have also obtained an inheritance, having been destined according to the purpose of him who accomplishes all things according to his counsel and will, so that we, who were the first to set our hope on Christ, might live for the praise of his glory. In him you also, when you had heard the word of truth, the gospel of your salvation, and had believed in him, were marked with the seal of the promised Holy Spirit; this is the pledge of our inheritance toward redemption as God’s own people, to the praise of his glory.

Ephesians 1:8–14 NRSV

1

CHAPTER

A Vision is Born

The Spirit of God stirs in a generation of young Christians

In the late 60s and early 70s, across the western world, mainly young people worked together across denominational lines to bring Jesus to the world. It came to be called The Jesus Movement. The focus was not on feeding the poor and hungry, but people were fed and given a place to stay. The focus was not on justice, but the oppressed were set free. The focus was not on human rights, but God-given dignity and freedom were proclaimed. It was not about welfare, but unapologetically evangelistic: bringing Jesus to those who did not yet know him.

It’s all about Jesus! The good news is not a story or a teaching about Jesus; it is Jesus. He is the Word made flesh. By the power of the Spirit at work in God’s people, Jesus is still coming to people today, giving them the gifts of repentance, faith, life and salvation. The promise of Pentecost is still at work in the world:

In the last days it will be, God declares, that I will pour out my Spirit upon all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams. … Then everyone who calls on the name of the Lord shall be saved.’ Acts 2:17, 21

Larry Norman sang, Why should the devil have all the good music? and on the 21st June 1971 Time’s cover story was The Jesus Revolution. In the city of Adelaide in South Australia, a group of young Christians had a vision. At that time they were not the only people in Adelaide, let alone in Australia and the rest of the world, to see such visions. They were just a small part of a much larger story. However, forty to fifty years on, with most of the participants still alive, this is their story of how God worked in their midst during the 1970s.¹

Conception and Pregnancy

How did it all begin? In the 1960s coffee lounges were the place to go after you had been out to another event such as a concert, a film, ten pin bowling, or maybe out to dinner. It was natural that Christian young people started to open their own coffee lounges. The first reference I found was in the minutes of the Metro South Zone of the Lutheran Youth of South Australia (LYSA), where on the 22nd October 1967 they noted that, Tim Fisher told the Executive of the Bethlehem fellowship of the idea of a coffee lounge where youth can meet and talk. In due course, the Zone established a Coffee Lounge Committee to investigate possible locations.

Meanwhile another group of young people had a vision for a coffee lounge that would be a means of bringing Jesus to the youth of the city. On 27th May 1970 Geoff Strelan, Milton Eckermann and Monica Roehrs (now Monica Christian) met and agreed to form the Dorian Society², which soon attracted other like-minded people. Monica remembers:

We were concerned that young people were leaving the church and we were hopeful that we could encourage the use of young people’s gifts in the church. … Jacob’s Ladder was the melding of the two ideas of using gifts and hospitality.³

The Dorian Society’s Report for 1970–71 stated:

The Dorian Society exists to provide support for anyone wishing to communicate the Gospel. In particular we wish to support those who are investigating new methods of communication.⁴ [Emphasis in original]

In the September-October 1970 Dorian Society Newsletter they wrote:

Perhaps our Coffee Lounge at first would attract mainly Lutheran youth, but its main purpose should be as a mission outreach to young people who are looking for somewhere to go, where they can find more meaning in life, or just where they feel that people are concerned about them.

On the 13th July 1970 Geoff Strelan, Milton Eckermann and Rosemarie Markovic (now Rosemarie Menzel) had met with the Zone executive. The minutes recorded:

The Chairman of the Dorian Society, Geoff Strelan, outlined the work of the Society and informed us that they are also thinking of setting up a Coffee Lounge. … It was resolved that we elect the Dorian Society as our Coffee Lounge Committee and that they use the Zone channels for gaining support of Fellowship members wherever and whenever needed.

Two days later, on 15 July 1970 the minutes of the Dorian Society Management Committee recorded:

At a recent meeting of the Metro South Zone of LYSA it was resolved that the Dorian Society be their coffee lounge committee. As such, we are to see to the acquisition of premises, their remodelling and the consequent setup and running of the coffee lounge. … It was decided that it was most important to arrange a coffee lounge group to start working on the idea as soon as possible.

Geoff Strelan recalls the involvement of the Dorian Society:

This was in the era when Coffee Lounges were popular places for young people to gather after an evening out. There’d be lots of conversations, folk singers, non-alcoholic cocktails, toasted sandwiches etc. So the idea came to set up such a place as an outreach centre.

Milton, Roger Burger and I went to visit a Christian drop-in centre in Geelong and that led to further planning by the Dorian Society. We realised we would need the services of Lutheran young people to help to staff the Centre and we therefore approached the South Zone of LYSA to see if we could get their support and make the project an ‘official’ church activity. They were pleased to endorse the project and set up a Management Committee to look into finding a suitable site. They handed planning for the running of the Centre back to the Dorian Society.

The Dorian Society not only did initial planning but its members put in a great deal of effort once the doors were open. They spent many hours in addition to managing the coffee lounge on Friday and Saturday nights, purchasing and delivering supplies, setting up the place, cleaning it and driving home workers in the early hours of the morning.

Milton Eckermann recalls that after investigating a number of possible venues, they were led to 102 Gawler Place in the centre of the Adelaide CBD:

Several discussions occurred confirming a desire to establish a coffee lounge drop-in centre… Enthusiasm for this type of activity was very high and a regular event was desired. Trouble was, how could we establish a suitable venue that would allow young people to drop in 2–3 times a week. Meetings continued and excitement grew and we were informed by the manager of Lutheran Publishing House (70 Pirie St) a vacant floor in a building in Gawler Place could be available. We met with the owner of the building who was very wary of a gaggle of young people and with a lot of fear and uncertainty we explained what we were intending to do. We were not encouraged or excited by the way he looked at us nor by the body language he displayed. He agreed to meet us again in a couple of days and would then possibly give us a viewing of the space that could be available. At that viewing, he took us in through a narrow door at street level and up two long flights of stairs to second storey level. We entered into a room not much larger than my parents lounge and we looked at each other not too enthused after the stair climb and to arrive at a not very welcoming location. After we danced from foot to foot and obviously showed our doubts he mentioned the price (which I can’t remember) we were ready to put our feet one in front of the other and head downstairs. The owner then informed us it was for the whole floor level but we would have to do whatever we needed to make it functional at our cost. Somehow, we came to an arrangement that was suitable and affordable for a twelve month period with the right to extend the lease if both parties agreed. Many people came forward with personal donations that covered a lease for 6 months. What took place then were many working bees and the seeking out of tradesman from congregations to oversee the work. Donations continued so that material and equipment could be purchased. Many people climbed those stairs carrying material in and then down the stairs to remove the rubbish. Wallahhhh! There was the name!! Climbing the stairs/ladder to something worthwhile and better. Jacobs Ladder. First of all it was for our own youth who attended but soon we saw the arrival of ‘outside youth, bikers and gangs of misfits’ who had nowhere to go. This quickly meant that our volunteer workers in the kitchen and wait staff soon became listeners, counsellors, missionaries and security officers. Things were exciting and scary and intimidating for us and the task of having to ensure that no vandalism or gathering took place on the first floor landing was pretty onerous. As I am writing this, I remember a spin off, visitations to prisons and mental health institutions—that were happening in a small way—grew into something fairly remarkable with regular ‘church’ services taking place.

Carpet and some furniture were obtained from a hotel that was being refurbished. Coffee tables were made. The kitchen was equipped with fridges and utensils together with other equipment.