On the Way with Jesus: A Passion for Mission Richard Showalter, Foreword by Ralph D. Winter (Scottdale, PA: Herald Press, 2008).
At the beginning of On the Way with Jesus, Eastern Mennonite Missions president Richard Showalter writes how a new realization emerged concerning the church’s mission in western culture when Bishop Newbigin returned in 1974 from India to England: the true missionary situation now begins here, at home (17). The rising importance of new movements of evangelization, specifically the “missional” and “emergent” movements, now only confirms this insight (17). Thus the mission of Jesus truly takes off when the Holy Spirit awakens the church to this new landscape (105). The church is now in a unique place to engage western culture with the passion and truth of the gospel.
Showalter’s book offers a critical stimulus to the church’s mission in the west and around as it learns to follow Jesus. It sums up his reflections on leadership and service in the Anabaptist tradition over the course of his lifetime, revealing nuggets of practical wisdom. It provides wonderful perspectives to the new missional environment the church faces as it comes to grips with practice the gospel both locally and globally. Helping the church make these connections is what Showalter accomplishes throughout (19).
Showalter breaks down On the Way with Jesus into five main parts. Each part contains short chapter summations of what he has learned during his experience as missionary and educator. A Foreword by Ralph Winter and a list of questions and activities near the end provide solid bookends to what Showalter communicates about local and international missions. In fact, Showalter writes his book with pastors, missionaries, and educators in mind, both laity and clergy, as he expresses in winsome and encouraging ways how churches may engage in evangelism and outreach. His turn of phrase and easy access approach to the material is not lost on the reader. Indeed, his work will undoubtedly appeal to a cross-section of the Evangelical community, especially within the Anabaptist tradition, though he certainly stresses unity in the wider ecumenical church body – not only doctrinally but also ethnically (89ff, 135ff). His passion for mission is apparent on every page.
One area this passion is demonstrated is in Showalter’s turn of phrase. For example, regarding developing a heart for missions, Showalter states persuasively how “the passion to introduce others to Christ is born from what he is doing for me” (39), and reflecting on his own ministry, he writes reflectively how “If I were young again, one of my top two priorities would be to go into short-term missions” (57), or, writing to the importance of local missions in the Mennonite church, Showalter contends how the whole of Christ’s church needs to develop a strategy where the “nearest missionary is only thirty miles away” (108). There are many places or gaps in the culture (in fact, in any culture) where the church simply must “go” to offer Christ (108). Again, the mission is now here.
But there are also a few questions students of missiology will want to ask Showalter. One of those questions concerns matters of historiography: Are the Anabaptists the forerunners to the Pentecostals? Surely, there are theological connections, but Wesleyan/Methodist Christians may want to contest this move (28). Showalter’s chapter of the Global Christian Movement definitely sounds the trumpet for the Anabaptist tradition. Second, can the church really disconnect Jesus’ sacrificial life from his passionate vision? Yes, Jesus was a man of vision and passion. He did what he said (Matthew 7:21). But he was also a person through whom God’s kingdom-vision broke in, renewing and transforming life. Showalter states that it was Jesus’ life that made the difference, not necessarily his vision. True, but can vision and life be so easily separated? As Proverbs states, “Without a vision the people perish” (29:18). Certainly, there is a deep connection between vision and mission. As Showalter states, a true vision is realized in the midst of life (21). At some point, the church must do what it says. As Jesus enacted the vision he cast in announcing the kingdom of God so must the church. Vision and mission are distinguishable but never separable. Vision and mission collide in history, and where they remain separate God fills in the gap with Christ’s incarnate love. God works for creation’s good in spite of humanity’s sinfulness (Romans 8:28).
Surely this is what Showalter contends. The vision guides the mission on the way with Jesus. It gives hope and promise to the church. Showalter amply demonstrates this throughout his collection of reflections: the problem is not with vision per se, but with passion. The passion for mission must come from Jesus; it must come from the One who changes hearts and leads the church on the way: Jesus is literally the crux of the matter. As readers will discover, Showalter’s work is a helpful step in this direction.
Wednesday, January 12, 2011
Tuesday, January 11, 2011
Methodism in Recovery
Methodism in Recovery: Renewing Mission, Reclaiming History, Restoring Health, William B. Lawrence (Nashville: Abingdon Press, 2008), 137 pp.
A number of new books on the renewal of the United Methodist Church have hit the shelves to coincide with General Conference. Leaders across the connection have offered a wide range of diagnoses on what ails the church at this moment in history and on what solutions portend hope. Former Bishop Wilke’s The Tie That Binds, Bishop Larry Goodpastor’s There’s Power in the Connection, Charles Yrigoren, et al., Methodism at Forty, Bishop Robert Schnase’s Five Practices of Fruitful Congregations, Craig Kennet Miller’s The Seven Myths of United Methodism, and Tom Oden’s Turning Around the Mainline: How Renewal Movements are Changing the Churchare but a few of the works now speaking to the renewal of United Methodism in particular and Methodism more broadly.
Add to this list another work: William Lawrence’s Methodism in Recovery: Renewing Mission, Reclaiming History, Restoring Health. Dean of the Perkins School of Theology in Dallas, Lawrence offers a sobering diagnosis of the United Methodist Church’s current condition and prescribes a number of items essential to its recovery. The book is a thoughtful portrayal of Methodism’s plight in North America, with specific attention given to the United Methodist Church and the history of this particular limb of the Methodist body (viii). With scalpel in hand, Lawrence cuts through the varied levels of Methodist history, doctrine, and politics as he pinpoints the key ailments and hopeful prognoses he believes will bring about renewal and recovery (xiv).
Lawrence divides his book into eight Chapters, with Introduction and Preface. The primary metaphor tying the work together is the metaphor of recovery (p. 4ff). Lawrence makes preliminary distinctions between recovery, rescue, and renewal, noting how the task before the church is not to rescue the church (which is limited in scope) but recovery (which can be grim but is necessary). Recovery speaks to a range of meaning but its central aim is healing (p. 7). This is why, as Lawrence argues, recovery does not necessarily mean renewal (p 7-8). Instead, recovery must move toward a deeper level: it must move toward a level of purpose that is not afraid to face the past and claim the future and that understands how exposing the “sore spots and tender places” of the Methodist tradition can lead toward healing (p. 12). In short, Lawrence contends true recovery must “transcend any medicalization of the church and embrace the mystery of the faith” (p. 12). Lawrence’s work is a plea that Methodists will approach the task of recovery in this fashion as they move courageously into the future and as they embrace the three criteria of the church’s mission – Word, Sacrament, and Discipline (p. 13). Therefore, the mission of Methodism is not so much to rescue an institution as it is to serve the present age with passion (p. 15).
This is the overall argument throughout Lawrence’s book as he identifies a number of themes essential to Methodism’s recovery:
Learning again how to define what “church” is
Facing the need to offer confession
Finding better ways to make decisions
Seeing negative circumstances as positive opportunities
Offering a distinct voice in the public arena
Placing congregations in the context of connectional mission
Connecting with all social classes, including the poor and the rich
Changing the paradigm for debate from the political to doctrinal
Changing the practices of discussion from legislative to theological
Forming a financial system beyond apportionment limits
Listening to one another more than talking to ourselves
Opening our spirituality to the power of silence
Restoring the role of oversight to the episcopacy
Renewing the place of Christian conferencing
Making the mysteries of faith more accessible
Linking hope with vision (pp. 16-17)
Again, Lawrence is clear that the recovery of Methodism may not require the survival of The United Methodist Church per se but that the mystery of faith must remain front and center in all diagnoses and solutions.
Methodism in Recovery presents several noteworthy areas for discussion and conversation. First, Lawrence’s diagnosis of what ails Methodism in general and United Methodism in particular is sobering. This is not a work that people will put down and jump for joy. Instead, it is a thought-provoking analysis of the church’s current condition. There is a hardnosed realism that punctuates every page. It is not a book for the faint in heart.
Second, Lawrence provides and interesting analysis of the church’s state from a wide variety of perspectives. Having served as a local pastor, a district superintendent, a seminary professor, and a seminary dean, Lawrence is able to give insights others throughout the connection may not have. This serves the argument of the book and the church well. Lawrence is passionate about the church he loves.
But upon closer analysis there are also key observations about the overall thrust of Lawrence’s work. First, it is not clear what Lawrence advocates with respect to the relationship between conference and congregation. For example, he notes how there is a strong affinity in American culture toward congregationalism and how such affinity works against Methodism’s connectional identity (p. 100). In fact, earlier he states how insidious congregationalization is (p. 71). Surely, the task is to avoid “a loose confederation of congregations” (p. 57). And yet, Lawrence makes a series of moves that suggests otherwise. When describing how a denomination may decide on matters regarding homosexuality, for example, citing the Conservative Jewish Movement as a model, he states how “a congregational system can live with the flexibility that legislation for a denomination cannot restrain a local church’s right to decide its own policies and practices; the majority may decide but it cannot dictate; in fact, the majority may not be the true voice of the denomination” (p. 57). Suddenly, the conference is seen not as a means of grace but as a “hierarchical” system that “imposes” legislation (p. 57). It seems Lawrence does not want the church to move toward congregationalism, but he also does not want the conference (i.e., the General Conference) to dictate to the local church want it can or cannot do. Is this simply congregationalism through the backdoor? Lawrence appears to want it both ways.
Second, there is the logic expressed about division and the role of doctrine in the church. Here, Lawrence shares how “inconsistent it would be with the doctrinal history of Methodism to insist that, for the sake of theological purity, the denomination must divide”; “neither schism nor the avoidance of schism will lead to the recovery of Methodism” (p. 61). And yet, earlier Lawrence writes that “churches recover from schisms (Roman Catholicism and Orthodoxy have thrived in separation for a thousand years” (p. 8). Interesting! Other churches can thrive amidst schism, but Methodism can not? To be sure, Methodism has certainly had its share of division over doctrine, notably the doctrine of sanctification. And, yes, there is the concern over “theological purity” (a pejorative term?). And yet, the question remains: Would schism mean that Methodism would no longer thrive? History suggests otherwise. Schism is certainly not what the church wants, but schism does not necessarily mean the church’s faithful witness will cease. In fact, could it not increase?
These observations are not meant to distract from Lawrence’s contribution to the conversation now taking place throughout United Methodism. The whole metaphor of recovery and health is apt. Lawrence realizes that there is more than a “numbers” game with respect to the influence Methodism has had and will continue to have. The way Methodists have influenced the wider church and world is well-known. Lawrence understands that Methodism is more than the United Methodist Church (though it is curious as to why he doesn’t speak of the EUB or holiness roots at this point). He understands that the Methodist heritage is cumulative, especially with respect to the role of women and African-Americans. Here, Lawrence shines the light on Methodism’s less than healthy and faithful past!
Along with these positive insights, it is important to stress that Lawrence’s work on Methodism is a valuable diagnosis to what is happening throughout the connection. The recovery of Methodism will not simply involve what he is prescribing (as important as it is), but also a renewed emphasis on the significance of the sacraments (the mystery of the faith) and the return to catechesis (the centrality of doctrine). In addition, it will also involve the heart of Methodism’s passion: the workings of the Holy Spirit and the transforming power of God’s grace. Without these Wesleyan distinctives in the medicine chest (curiously omitted in this text) the recovery prescribed by Lawrence will remain short-term at best.
A number of new books on the renewal of the United Methodist Church have hit the shelves to coincide with General Conference. Leaders across the connection have offered a wide range of diagnoses on what ails the church at this moment in history and on what solutions portend hope. Former Bishop Wilke’s The Tie That Binds, Bishop Larry Goodpastor’s There’s Power in the Connection, Charles Yrigoren, et al., Methodism at Forty, Bishop Robert Schnase’s Five Practices of Fruitful Congregations, Craig Kennet Miller’s The Seven Myths of United Methodism, and Tom Oden’s Turning Around the Mainline: How Renewal Movements are Changing the Churchare but a few of the works now speaking to the renewal of United Methodism in particular and Methodism more broadly.
Add to this list another work: William Lawrence’s Methodism in Recovery: Renewing Mission, Reclaiming History, Restoring Health. Dean of the Perkins School of Theology in Dallas, Lawrence offers a sobering diagnosis of the United Methodist Church’s current condition and prescribes a number of items essential to its recovery. The book is a thoughtful portrayal of Methodism’s plight in North America, with specific attention given to the United Methodist Church and the history of this particular limb of the Methodist body (viii). With scalpel in hand, Lawrence cuts through the varied levels of Methodist history, doctrine, and politics as he pinpoints the key ailments and hopeful prognoses he believes will bring about renewal and recovery (xiv).
Lawrence divides his book into eight Chapters, with Introduction and Preface. The primary metaphor tying the work together is the metaphor of recovery (p. 4ff). Lawrence makes preliminary distinctions between recovery, rescue, and renewal, noting how the task before the church is not to rescue the church (which is limited in scope) but recovery (which can be grim but is necessary). Recovery speaks to a range of meaning but its central aim is healing (p. 7). This is why, as Lawrence argues, recovery does not necessarily mean renewal (p 7-8). Instead, recovery must move toward a deeper level: it must move toward a level of purpose that is not afraid to face the past and claim the future and that understands how exposing the “sore spots and tender places” of the Methodist tradition can lead toward healing (p. 12). In short, Lawrence contends true recovery must “transcend any medicalization of the church and embrace the mystery of the faith” (p. 12). Lawrence’s work is a plea that Methodists will approach the task of recovery in this fashion as they move courageously into the future and as they embrace the three criteria of the church’s mission – Word, Sacrament, and Discipline (p. 13). Therefore, the mission of Methodism is not so much to rescue an institution as it is to serve the present age with passion (p. 15).
This is the overall argument throughout Lawrence’s book as he identifies a number of themes essential to Methodism’s recovery:
Learning again how to define what “church” is
Facing the need to offer confession
Finding better ways to make decisions
Seeing negative circumstances as positive opportunities
Offering a distinct voice in the public arena
Placing congregations in the context of connectional mission
Connecting with all social classes, including the poor and the rich
Changing the paradigm for debate from the political to doctrinal
Changing the practices of discussion from legislative to theological
Forming a financial system beyond apportionment limits
Listening to one another more than talking to ourselves
Opening our spirituality to the power of silence
Restoring the role of oversight to the episcopacy
Renewing the place of Christian conferencing
Making the mysteries of faith more accessible
Linking hope with vision (pp. 16-17)
Again, Lawrence is clear that the recovery of Methodism may not require the survival of The United Methodist Church per se but that the mystery of faith must remain front and center in all diagnoses and solutions.
Methodism in Recovery presents several noteworthy areas for discussion and conversation. First, Lawrence’s diagnosis of what ails Methodism in general and United Methodism in particular is sobering. This is not a work that people will put down and jump for joy. Instead, it is a thought-provoking analysis of the church’s current condition. There is a hardnosed realism that punctuates every page. It is not a book for the faint in heart.
Second, Lawrence provides and interesting analysis of the church’s state from a wide variety of perspectives. Having served as a local pastor, a district superintendent, a seminary professor, and a seminary dean, Lawrence is able to give insights others throughout the connection may not have. This serves the argument of the book and the church well. Lawrence is passionate about the church he loves.
But upon closer analysis there are also key observations about the overall thrust of Lawrence’s work. First, it is not clear what Lawrence advocates with respect to the relationship between conference and congregation. For example, he notes how there is a strong affinity in American culture toward congregationalism and how such affinity works against Methodism’s connectional identity (p. 100). In fact, earlier he states how insidious congregationalization is (p. 71). Surely, the task is to avoid “a loose confederation of congregations” (p. 57). And yet, Lawrence makes a series of moves that suggests otherwise. When describing how a denomination may decide on matters regarding homosexuality, for example, citing the Conservative Jewish Movement as a model, he states how “a congregational system can live with the flexibility that legislation for a denomination cannot restrain a local church’s right to decide its own policies and practices; the majority may decide but it cannot dictate; in fact, the majority may not be the true voice of the denomination” (p. 57). Suddenly, the conference is seen not as a means of grace but as a “hierarchical” system that “imposes” legislation (p. 57). It seems Lawrence does not want the church to move toward congregationalism, but he also does not want the conference (i.e., the General Conference) to dictate to the local church want it can or cannot do. Is this simply congregationalism through the backdoor? Lawrence appears to want it both ways.
Second, there is the logic expressed about division and the role of doctrine in the church. Here, Lawrence shares how “inconsistent it would be with the doctrinal history of Methodism to insist that, for the sake of theological purity, the denomination must divide”; “neither schism nor the avoidance of schism will lead to the recovery of Methodism” (p. 61). And yet, earlier Lawrence writes that “churches recover from schisms (Roman Catholicism and Orthodoxy have thrived in separation for a thousand years” (p. 8). Interesting! Other churches can thrive amidst schism, but Methodism can not? To be sure, Methodism has certainly had its share of division over doctrine, notably the doctrine of sanctification. And, yes, there is the concern over “theological purity” (a pejorative term?). And yet, the question remains: Would schism mean that Methodism would no longer thrive? History suggests otherwise. Schism is certainly not what the church wants, but schism does not necessarily mean the church’s faithful witness will cease. In fact, could it not increase?
These observations are not meant to distract from Lawrence’s contribution to the conversation now taking place throughout United Methodism. The whole metaphor of recovery and health is apt. Lawrence realizes that there is more than a “numbers” game with respect to the influence Methodism has had and will continue to have. The way Methodists have influenced the wider church and world is well-known. Lawrence understands that Methodism is more than the United Methodist Church (though it is curious as to why he doesn’t speak of the EUB or holiness roots at this point). He understands that the Methodist heritage is cumulative, especially with respect to the role of women and African-Americans. Here, Lawrence shines the light on Methodism’s less than healthy and faithful past!
Along with these positive insights, it is important to stress that Lawrence’s work on Methodism is a valuable diagnosis to what is happening throughout the connection. The recovery of Methodism will not simply involve what he is prescribing (as important as it is), but also a renewed emphasis on the significance of the sacraments (the mystery of the faith) and the return to catechesis (the centrality of doctrine). In addition, it will also involve the heart of Methodism’s passion: the workings of the Holy Spirit and the transforming power of God’s grace. Without these Wesleyan distinctives in the medicine chest (curiously omitted in this text) the recovery prescribed by Lawrence will remain short-term at best.
Saturday, January 8, 2011
Perplexed about Wesley
The review below of Jason Vicker's book Perplexed about Wesley appeared in Good News Magazine last year.
“What makes John Wesley so perplexing?” That opening question sets the stage for Jason Vickers’ stimulating book. Associate Professor of Theology and Wesley Studies at United Theological Seminary in Dayton, Vickers asks: How do we read Wesley today? The question has implications beyond academia.
What makes John Wesley so perplexing? For Vickers, three things stand out: First, despite Wesley’s insistence to preach “plain truth for plain people” interpreters over the years have argued otherwise. For example, though Wesley said he would not leave the Church of England many scholars believe that his actions pointed toward establishing a new movement, if not denomination; and though Wesley said he was a “High Church Tory” in a confessional state several recent interpreters maintain that he was really a proto-liberal democrat all along. Inconsistencies persist as well as suspicions.
The second thing concerns the age in which he lived. Scholars disagree about Wesley’s interactions with his times on several fronts, seeing him either as a reactionary who sought a “primitive” Christianity with miracles and demons to boot, or a thorough-going progressive adapting the faith to modern trends. Both perspectives buy into a common secularization theory regarding eighteenth century English society; however, as Vickers notes, both also fail to see the nuances and complexity of the age.
The third thing that perplexes the study of Wesley is the extent to which we fail to recognize the unity in Wesley’s theological, ecclesiastical, and political commitments. Here, scholars have difficulty with what they see as Wesley’s democratic impulse on the one hand and his hierarchical style of leadership on the other. Indeed, as Vickers states, Wesley was quick to say that Methodists were “no republicans and never intended to be.” In fact, often overlooked in this debate are Wesley’s skills in maneuvering Methodists between competing political loyalties and philosophies. It is difficult to know, for instance, given our own democratic proclivities, what to do with Wesley’s statement “mark the man who talks of loving the Church, and does not love the King.” Similarly, it is also difficult to know how to interpret his commitment to the monarchy with his view of unlimited atonement; that is, “the people have no role,” but “salvation is for all people.” Coherency in Wesley studies has been difficult to find.
Enter Vickers’case for the unity of Wesley’s ecclesiastical, political, and theological thought. Vickers opens his work with a brief overview of Wesley’s life. Students of Wesley will find nothing new here, though they will notice how Vickers navigates the terrain of eighteenth century England,depicting Wesley as a man of the Church of England and a monarchical constitutionalist. Again,nothing new,but it supplies a helpful review.
Chapter Two is the pivotal section, revealing how Wesley was a man of his times. Vickers states why reading Wesley out of context only leads to more inconsistencies while reading more into Wesley fails as well. Vickers’ key here is the Anglican stabilization thesis as a way beyond the perplexity: As an Anglican priest and supporter of the crown, Wesley exhibited a keen awareness of the need for the stability of a confessional church and state. By placing the Trinity and sacraments at the center of the Christian life Wesley not only sought to renew the church but cultivate stability beyond it. Therefore, Wesley’s political theology combines the essentials of orthodoxy with the spirit of generosity, maintaining both church and state on the one hand while allowing room for toleration on the non-essentials on the other, avoiding extremes on all sides. A thread of consistency begins to appear.
But the thread is woven tightly. Here, Vickers picks up Theodore Weber’s latest work, arguing how convincing Weber’s thesis is with respect to Wesley’s theological politics of a confessional state: Wesley’s High Church Anglicanism supports his Tory inclinations. However, Weber’s proposal also perplexes: Pointing out inconsistencies in Wesley’ political theology, Weber notes how Wesley’s hierarchical vision of God does not cohere with his understanding of constitutionalism; that is,if Wesley affirms that God is ultimately bestowing authority from above through the King, how can he also affirm authority from below through the people? If God has provided the benefits of salvation to all, how can only a few have rule? Vickers’final chapter sets the stage for his closing argument.
What makes for consistency in Wesley’s thought? The answer is covenantal Arminianism – the view that God intends salvation for all but that through Christ’s covenant on the cross repentance and obedience are also necessary; for without obedience there is no real faith, and without faith the universal scope of salvation goes unrealized. Therefore, as Vickers states, a strong compatibility exists between Wesley’s view of the atonement and his constitutional monarchianism: “Just as the constitution restricts the absolute power of the King, so the atoning blood of Christ constrains the absolute power of God. Moreover, because the constitution precedes the birth of English subjects, the rights and liberties that it grants can in no way be thought of as deserved. Similarly, because the covenant of grace precedes the birth of all people, its benefits are a matter of sheer generosity. In both cases, the appropriate response is "gratitude and joyful obedience.” Covenant, church, and constitution are all matters of divine gratuity, offering forms of grace before our faithful response.
What are the benefits of reading Wesley in this way? The first is honesty. Wesley resists easy conformity to the whims of our age. Dealing with Wesley on Wesley’s terms is a first step toward understanding Wesley’s gifts and limitations for the church’s renewal. Hijacking Wesley for narrow theological and political purposes is a non-starter. The many portraits of Wesley, while illuminating, must be kept in balance, whether dealing with Outler’s “folk theologian,” Rack’s “reasonable enthusiast,” or Synder’s “radical renewalist,” to name a few. Wesley resists historical conformity. The same goes for applying other frames of reference to Wesley as well; e.g., viewing him either as a proponent of “process theology” or as a proto-liberal of democracy. Vickers’ book helps in this regard.
Second is the link between covenantal Arminianism and divine providence. As spiritual director and evangelist, Wesley was able to discern God’s hand in the church and world; the Spirit was being poured out on all flesh. And yet, seeing God’s hand in all things, including Wesley’s theological, ecclesiastical, and political commitments, lends credence to the argument as to why Wesley stayed in the Church of England and yet led the Methodists: He realized that leaving either would be tantamount to turning against God.
At the core of Wesley’s faith was a robust vision of God’s grace, being realized in faithful obedience. It’s a vision that resonates today.
Vickers states in the Introduction that this volume is intended for a broad academic audience, especially students of church history, theology and politics. Fair enough, but it would be too limited. Wesley: A Guide for the Perplexed needs thoughtful reading among leaders in the church; that is, it needs the kind of reception that will rekindle our imaginations, reminding us all that what ties the various pieces of Wesley together (as well as ourselves) is God’s transforming grace, and that such pieces, while often in tension, do not have to be so perplexing.
“What makes John Wesley so perplexing?” That opening question sets the stage for Jason Vickers’ stimulating book. Associate Professor of Theology and Wesley Studies at United Theological Seminary in Dayton, Vickers asks: How do we read Wesley today? The question has implications beyond academia.
What makes John Wesley so perplexing? For Vickers, three things stand out: First, despite Wesley’s insistence to preach “plain truth for plain people” interpreters over the years have argued otherwise. For example, though Wesley said he would not leave the Church of England many scholars believe that his actions pointed toward establishing a new movement, if not denomination; and though Wesley said he was a “High Church Tory” in a confessional state several recent interpreters maintain that he was really a proto-liberal democrat all along. Inconsistencies persist as well as suspicions.
The second thing concerns the age in which he lived. Scholars disagree about Wesley’s interactions with his times on several fronts, seeing him either as a reactionary who sought a “primitive” Christianity with miracles and demons to boot, or a thorough-going progressive adapting the faith to modern trends. Both perspectives buy into a common secularization theory regarding eighteenth century English society; however, as Vickers notes, both also fail to see the nuances and complexity of the age.
The third thing that perplexes the study of Wesley is the extent to which we fail to recognize the unity in Wesley’s theological, ecclesiastical, and political commitments. Here, scholars have difficulty with what they see as Wesley’s democratic impulse on the one hand and his hierarchical style of leadership on the other. Indeed, as Vickers states, Wesley was quick to say that Methodists were “no republicans and never intended to be.” In fact, often overlooked in this debate are Wesley’s skills in maneuvering Methodists between competing political loyalties and philosophies. It is difficult to know, for instance, given our own democratic proclivities, what to do with Wesley’s statement “mark the man who talks of loving the Church, and does not love the King.” Similarly, it is also difficult to know how to interpret his commitment to the monarchy with his view of unlimited atonement; that is, “the people have no role,” but “salvation is for all people.” Coherency in Wesley studies has been difficult to find.
Enter Vickers’case for the unity of Wesley’s ecclesiastical, political, and theological thought. Vickers opens his work with a brief overview of Wesley’s life. Students of Wesley will find nothing new here, though they will notice how Vickers navigates the terrain of eighteenth century England,depicting Wesley as a man of the Church of England and a monarchical constitutionalist. Again,nothing new,but it supplies a helpful review.
Chapter Two is the pivotal section, revealing how Wesley was a man of his times. Vickers states why reading Wesley out of context only leads to more inconsistencies while reading more into Wesley fails as well. Vickers’ key here is the Anglican stabilization thesis as a way beyond the perplexity: As an Anglican priest and supporter of the crown, Wesley exhibited a keen awareness of the need for the stability of a confessional church and state. By placing the Trinity and sacraments at the center of the Christian life Wesley not only sought to renew the church but cultivate stability beyond it. Therefore, Wesley’s political theology combines the essentials of orthodoxy with the spirit of generosity, maintaining both church and state on the one hand while allowing room for toleration on the non-essentials on the other, avoiding extremes on all sides. A thread of consistency begins to appear.
But the thread is woven tightly. Here, Vickers picks up Theodore Weber’s latest work, arguing how convincing Weber’s thesis is with respect to Wesley’s theological politics of a confessional state: Wesley’s High Church Anglicanism supports his Tory inclinations. However, Weber’s proposal also perplexes: Pointing out inconsistencies in Wesley’ political theology, Weber notes how Wesley’s hierarchical vision of God does not cohere with his understanding of constitutionalism; that is,if Wesley affirms that God is ultimately bestowing authority from above through the King, how can he also affirm authority from below through the people? If God has provided the benefits of salvation to all, how can only a few have rule? Vickers’final chapter sets the stage for his closing argument.
What makes for consistency in Wesley’s thought? The answer is covenantal Arminianism – the view that God intends salvation for all but that through Christ’s covenant on the cross repentance and obedience are also necessary; for without obedience there is no real faith, and without faith the universal scope of salvation goes unrealized. Therefore, as Vickers states, a strong compatibility exists between Wesley’s view of the atonement and his constitutional monarchianism: “Just as the constitution restricts the absolute power of the King, so the atoning blood of Christ constrains the absolute power of God. Moreover, because the constitution precedes the birth of English subjects, the rights and liberties that it grants can in no way be thought of as deserved. Similarly, because the covenant of grace precedes the birth of all people, its benefits are a matter of sheer generosity. In both cases, the appropriate response is "gratitude and joyful obedience.” Covenant, church, and constitution are all matters of divine gratuity, offering forms of grace before our faithful response.
What are the benefits of reading Wesley in this way? The first is honesty. Wesley resists easy conformity to the whims of our age. Dealing with Wesley on Wesley’s terms is a first step toward understanding Wesley’s gifts and limitations for the church’s renewal. Hijacking Wesley for narrow theological and political purposes is a non-starter. The many portraits of Wesley, while illuminating, must be kept in balance, whether dealing with Outler’s “folk theologian,” Rack’s “reasonable enthusiast,” or Synder’s “radical renewalist,” to name a few. Wesley resists historical conformity. The same goes for applying other frames of reference to Wesley as well; e.g., viewing him either as a proponent of “process theology” or as a proto-liberal of democracy. Vickers’ book helps in this regard.
Second is the link between covenantal Arminianism and divine providence. As spiritual director and evangelist, Wesley was able to discern God’s hand in the church and world; the Spirit was being poured out on all flesh. And yet, seeing God’s hand in all things, including Wesley’s theological, ecclesiastical, and political commitments, lends credence to the argument as to why Wesley stayed in the Church of England and yet led the Methodists: He realized that leaving either would be tantamount to turning against God.
At the core of Wesley’s faith was a robust vision of God’s grace, being realized in faithful obedience. It’s a vision that resonates today.
Vickers states in the Introduction that this volume is intended for a broad academic audience, especially students of church history, theology and politics. Fair enough, but it would be too limited. Wesley: A Guide for the Perplexed needs thoughtful reading among leaders in the church; that is, it needs the kind of reception that will rekindle our imaginations, reminding us all that what ties the various pieces of Wesley together (as well as ourselves) is God’s transforming grace, and that such pieces, while often in tension, do not have to be so perplexing.
Friday, January 7, 2011
Beyond Maintenance to Mission
Beyond Maintenance to Mission: A Theology of the Congregation (Second Edition), Craig L. Nessan, Fortress Press, 2010 (ISBN 978-0-8006-6326-1), 178 pp., pb $20.00
The focus on the church’s mission in a post-Christendom context continues to bring to the surface new questions about the church’s identity and the need to reflect on that identity within a theological framework. Craig Nessan’s second edition of Beyond Maintenance to Mission supplies a helpful resource to this growing conversation on the missional components of congregational leadership, practical theology, and pastoral ministry. As Professor of Contextual Theology at Wartburg Theological Seminary in Dubuque, Nessan builds upon his first edition by articulating a ‘theology of the congregation’ that revolves around two central foci: identity and mission (p.xii). His primary thesis is that ‘Christian congregations in North America are uniquely situated to serve as ‘centers of mission,’ both ministering to the needs of their members and carrying forth the gospel beyond themselves to their communities and world’(p. xii). Allowing theology and praxis to inform one another mutually is at the heart of how Nessan believes congregations may build upon the foundation of worship and how they may actively engage in vital missionary outreach to the world (p. xii).
Nessan structures his argument by outlining a model of congregational life that is centered in the worship of the triune God. As he states in the opening chapter: “all of a congregation’s identity and mission is grounded in what we profess and enact at worship’; ‘worship is given central place in this theology of the congregation’ (p. 7). Therefore, all the rest of congregational life needs to be understood as serving this core: with respect to identity by faithful practice of prayer, teaching, life in community, and stewardship; and with regards to mission by evangelizing, making global connections, building ecumenical partnerships, and engaging in social ministry (p. 7). Taken together, these nine components offer a comprehensive and dynamic approach to congregational ministry. As Nessan puts it, they offer the nine key criteria to measure and develop wholeness in ministry, with worship the thread tying them all together (p. 11).
After describing his basic ‘model’ of a theology of the congregation, Nessan moves on to offer the ‘method’ by which leaders may engage in the kind of contextual theology he envisions: listening (p. 15ff). Utilizing insights from Douglas John Hall, Tex Sample, and Robert Bellah, Nessan puts forth insights into how leaders may ask the right questions about congregational life in a North American context and how they might go about listening to the multiple stories involving congregational life, cultural situation, and biblical word (p. 17). All three of these stories intersect as leaders discern the Spirit’s movement amidst the warp and woof of congregational-cultural-biblical life settings (p. 23). And yet, according to Nessan, it is the mission of the Holy Trinity that undergirds the theology of the congregation (p. 29). Speaking out of his own Lutheran tradition, Nessan instructs readers on how they need to pay attention to God’s own activity in the sending of the Son and to the Holy Spirit’s movement in the shaping and guiding of the church (p. 30). Thus the real presence of Christ in Word and Sacrament forms the basis of congregational identity and mission (p. 30); the real presence of God’s instruction and exhortation through the Spirit is crucial if the congregation is to thrive (p. 36).
Nessan’s emphasis on the centrality of worship to congregational identity and mission provides several points for reflection. First, Nessan’s provocative chapter on worship as ‘imagining the kingdom’ supplies a refreshing basis for recapturing the power of the imagination in pastoral leadership. While others, like Walter Brueggemann and Craig Dykstra, have lifted up the importance of the imagination in terms of leadership, Nessan rightly connects the power of the imagination to the life of worship: to imagine is to enter into an alternative world that can profoundly shape and alter the ordinary world (p. 41). Imagination rests at the heart of ritual(p. 43). We are at the same time those who can imagine and those who actually receive the kingdom (p. 45). The interplay of these two factors engages both leaders and congregations in a powerful and life-changing ways. Nessan’s work invites more study in this area.
Second, related to this point is Nessan’s appropriation of the language of epiclesis. By the very invocation of God’s presence, we enter into ‘kingdom reality’ (p. 45); that is, the very mood of worship is one of epiclesis, invoking and imploring the Spirit of God to come and enliven us by its presence (p. 47). This is why worship is the single most important factor in forming Christian identity: worship mediates God’s energy that transforms congregations into centers of mission (p. 49). Thus the church’s ‘one long epiclesis’cannot be separated from the church’s practice of paraenesis, or instruction (p. 49). Worship and making disciples go hand-in-hand.
And third, with these above points in mind, Nessan’s book raises important questions about the immediate challenges facing the church in a post-Christendom context. Using Loren Mead’s ‘apostolic paradigm’ as a tool to understand our current ecclesial-cultural situation, and seeing the relevance of Bonhoeffer’s use of a disciplina arcane(literally ‘secret discipline’) for the making of disciples, Nessan’s work helpfully illustrates the significance of how the church in a pluralistic, often non-Christian world, needs to reconstitute its identity and initiate persons into the way of discipleship (p. 73). In short, there is an urgent need to recover the mystery or otherness of the Christian faith as evoked through the practice of an arcane discipline (p. 73). Such awareness can assist the church in a time of cultural transition. It can also assist in raising the right questions (p.81).
Nessan’s book is timely. The theological framework within which he operates is refreshing. Though this reviewer would have liked to have seen more emphasis placed on the ‘evangelizing church’ as an ‘initiating church,’ there is still a great deal Nessan’s boo does to connect worship with disciple making and reaching out and learning to speak the faith. He nicely outlines how all the various components of identity and mission ‘fit’ together. He is very good at drawing the ministerial connections to the Trinity and Incarnation. This alone is worthwhile.
Nessan’s book provides much food for thought among those who are currently seeking to discern the signs of the times and find solid theological substance for ministerial reflection. In addition, it supplies a much needed correction to the missional and emergent church movements that often get wrapped up in technique or trends. His work definitely can be used in seminary classes in the areas of missiology, congregational studies, practical theology, or pastoral ministry. As a second edition, it creatively reveals the kind of pastoral and theological wisdom we all wish more churches will come to embody.
The focus on the church’s mission in a post-Christendom context continues to bring to the surface new questions about the church’s identity and the need to reflect on that identity within a theological framework. Craig Nessan’s second edition of Beyond Maintenance to Mission supplies a helpful resource to this growing conversation on the missional components of congregational leadership, practical theology, and pastoral ministry. As Professor of Contextual Theology at Wartburg Theological Seminary in Dubuque, Nessan builds upon his first edition by articulating a ‘theology of the congregation’ that revolves around two central foci: identity and mission (p.xii). His primary thesis is that ‘Christian congregations in North America are uniquely situated to serve as ‘centers of mission,’ both ministering to the needs of their members and carrying forth the gospel beyond themselves to their communities and world’(p. xii). Allowing theology and praxis to inform one another mutually is at the heart of how Nessan believes congregations may build upon the foundation of worship and how they may actively engage in vital missionary outreach to the world (p. xii).
Nessan structures his argument by outlining a model of congregational life that is centered in the worship of the triune God. As he states in the opening chapter: “all of a congregation’s identity and mission is grounded in what we profess and enact at worship’; ‘worship is given central place in this theology of the congregation’ (p. 7). Therefore, all the rest of congregational life needs to be understood as serving this core: with respect to identity by faithful practice of prayer, teaching, life in community, and stewardship; and with regards to mission by evangelizing, making global connections, building ecumenical partnerships, and engaging in social ministry (p. 7). Taken together, these nine components offer a comprehensive and dynamic approach to congregational ministry. As Nessan puts it, they offer the nine key criteria to measure and develop wholeness in ministry, with worship the thread tying them all together (p. 11).
After describing his basic ‘model’ of a theology of the congregation, Nessan moves on to offer the ‘method’ by which leaders may engage in the kind of contextual theology he envisions: listening (p. 15ff). Utilizing insights from Douglas John Hall, Tex Sample, and Robert Bellah, Nessan puts forth insights into how leaders may ask the right questions about congregational life in a North American context and how they might go about listening to the multiple stories involving congregational life, cultural situation, and biblical word (p. 17). All three of these stories intersect as leaders discern the Spirit’s movement amidst the warp and woof of congregational-cultural-biblical life settings (p. 23). And yet, according to Nessan, it is the mission of the Holy Trinity that undergirds the theology of the congregation (p. 29). Speaking out of his own Lutheran tradition, Nessan instructs readers on how they need to pay attention to God’s own activity in the sending of the Son and to the Holy Spirit’s movement in the shaping and guiding of the church (p. 30). Thus the real presence of Christ in Word and Sacrament forms the basis of congregational identity and mission (p. 30); the real presence of God’s instruction and exhortation through the Spirit is crucial if the congregation is to thrive (p. 36).
Nessan’s emphasis on the centrality of worship to congregational identity and mission provides several points for reflection. First, Nessan’s provocative chapter on worship as ‘imagining the kingdom’ supplies a refreshing basis for recapturing the power of the imagination in pastoral leadership. While others, like Walter Brueggemann and Craig Dykstra, have lifted up the importance of the imagination in terms of leadership, Nessan rightly connects the power of the imagination to the life of worship: to imagine is to enter into an alternative world that can profoundly shape and alter the ordinary world (p. 41). Imagination rests at the heart of ritual(p. 43). We are at the same time those who can imagine and those who actually receive the kingdom (p. 45). The interplay of these two factors engages both leaders and congregations in a powerful and life-changing ways. Nessan’s work invites more study in this area.
Second, related to this point is Nessan’s appropriation of the language of epiclesis. By the very invocation of God’s presence, we enter into ‘kingdom reality’ (p. 45); that is, the very mood of worship is one of epiclesis, invoking and imploring the Spirit of God to come and enliven us by its presence (p. 47). This is why worship is the single most important factor in forming Christian identity: worship mediates God’s energy that transforms congregations into centers of mission (p. 49). Thus the church’s ‘one long epiclesis’cannot be separated from the church’s practice of paraenesis, or instruction (p. 49). Worship and making disciples go hand-in-hand.
And third, with these above points in mind, Nessan’s book raises important questions about the immediate challenges facing the church in a post-Christendom context. Using Loren Mead’s ‘apostolic paradigm’ as a tool to understand our current ecclesial-cultural situation, and seeing the relevance of Bonhoeffer’s use of a disciplina arcane(literally ‘secret discipline’) for the making of disciples, Nessan’s work helpfully illustrates the significance of how the church in a pluralistic, often non-Christian world, needs to reconstitute its identity and initiate persons into the way of discipleship (p. 73). In short, there is an urgent need to recover the mystery or otherness of the Christian faith as evoked through the practice of an arcane discipline (p. 73). Such awareness can assist the church in a time of cultural transition. It can also assist in raising the right questions (p.81).
Nessan’s book is timely. The theological framework within which he operates is refreshing. Though this reviewer would have liked to have seen more emphasis placed on the ‘evangelizing church’ as an ‘initiating church,’ there is still a great deal Nessan’s boo does to connect worship with disciple making and reaching out and learning to speak the faith. He nicely outlines how all the various components of identity and mission ‘fit’ together. He is very good at drawing the ministerial connections to the Trinity and Incarnation. This alone is worthwhile.
Nessan’s book provides much food for thought among those who are currently seeking to discern the signs of the times and find solid theological substance for ministerial reflection. In addition, it supplies a much needed correction to the missional and emergent church movements that often get wrapped up in technique or trends. His work definitely can be used in seminary classes in the areas of missiology, congregational studies, practical theology, or pastoral ministry. As a second edition, it creatively reveals the kind of pastoral and theological wisdom we all wish more churches will come to embody.
Thursday, January 6, 2011
Covenant Prayer
One of the most meaningful prayers in the Wesleyan tradition is the Covenant Prayer used in many renewal services at the beginning of the year. It is a prayer that reminds us of the importance of dedicating one’s heart and life to God:
I am no longer my own, but thine. Put me to what thou wilt, rank me with whom thou wilt. Put me to doing, put me to suffering.
Let me be employed by thee or laid aside by thee. Let me be full, let me be empty.
Let me have all things, let me have nothing. I freely and heartily yield all things to thy disposal.
And now, O glorious and blessed God, Father, Son, and Holy Spirit,
thou art mine, and I am thine.
So be it. And the covenant which I have made on earth, let it be ratified in heaven. Amen.
We don’t think it is too hard to imagine that as Christians we are to make this prayer a significant part of our devotional life. Nor do we think that it is too difficult to imagine that we would want to see all people throughout the church pray this prayer with a deep sense of purpose: to live in joyful obedience in the power of the Spirit.
As we begin a New Year, we pray that we in the church will want to pray the above prayer in such a way as to reaffirm our covenant to walk as Jesus walked; for regardless of who we are, we believe we all seek to find ways of following the God who knows our hearts and who will give us more than we imagined.
I am no longer my own, but thine. Put me to what thou wilt, rank me with whom thou wilt. Put me to doing, put me to suffering.
Let me be employed by thee or laid aside by thee. Let me be full, let me be empty.
Let me have all things, let me have nothing. I freely and heartily yield all things to thy disposal.
And now, O glorious and blessed God, Father, Son, and Holy Spirit,
thou art mine, and I am thine.
So be it. And the covenant which I have made on earth, let it be ratified in heaven. Amen.
We don’t think it is too hard to imagine that as Christians we are to make this prayer a significant part of our devotional life. Nor do we think that it is too difficult to imagine that we would want to see all people throughout the church pray this prayer with a deep sense of purpose: to live in joyful obedience in the power of the Spirit.
As we begin a New Year, we pray that we in the church will want to pray the above prayer in such a way as to reaffirm our covenant to walk as Jesus walked; for regardless of who we are, we believe we all seek to find ways of following the God who knows our hearts and who will give us more than we imagined.
Tuesday, January 4, 2011
The New Monasticism & New Methodists
Longing for Spring: A New Vision for Wesleyan Community, Elaine A. Heath and Scott T. Kisker, Forward by Jonathan Wilson-Hartgrove (Eugene, Oregon: Cascade Books, 2010), 104 pp.
It was amidst the ruins of World War II that Dietrich Bonhoeffer wrote about the need to practice “a new kind of monasticism” in the church. With the churches in Germany seriously comprised Bonhoeffer realized how the church had lost the capacity to view “history from the underside” and the ability to speak in defense of the voiceless victims of terror. There was a need, he wrote, to find creative ways of practicing “life together” in community.
That need still persists. In Longing for Spring professors of evangelism Elaine Heath (Perkins) and Scott Kisker (Wesley) write about the importance of the new monasticism in the church today. Writing within the Wesleyan tradition, Heath and Kisker speak to how the church must not simply strive to ride the turbulent waters of change and strive for self-preservation but must also find meaningful ways to embody the good news to share with the world. The new monastic movement must develop imaginative ways of navigating these waters and explore new avenues of sharing a robust vision for Christian discipleship. Heath and Kisker want to engage the church in how the new monasticism may contribute to this ongoing conversation in the church and how the new monasticism may deepen life among what they call the “New Methodists.” Their work grows out of ongoing contact with this movement, along with a deep desire for renewal in the church.
Heath and Kisker divide their work into six chapters. They begin by sharing their own stories of faith (Chapter 1) and then move to offer two helpful chapters on Intentional Community and Renewal (Chapter 2) and Protestant Models of Intentional Community (Chapter 3). Persons familiar with the new monasticism will pick up on the Rule of Faith developed by Saint Benedict and the other forms of intentional community practiced throughout the church’s history – e.g., the Beguines, the Brethren of the Common, the Pietists, and the Methodists, to name a few. The next major section of the book deals with “What the New Methodists Want” and the need to develop a “Rule of Life” within the Wesleyan community (Chapters 4 & 5). Here, the focus is on the Wesleyan/Methodist tradition and the resources this tradition can provide for renewal in the church. With honesty and integrity, Heath and Kisker address what the “New Methodists” want and what they will mean to The United Methodist Church. Nothing less than developing a new monastic order is at stake, along with the concrete examples of what this order may entail for the future (Chapter 6). Heath and Kisker provide three helpful appendices and bibliography at the end that groups and churches can utilize.
Heath and Kisker’s Longing for Spring raises several issues that persons involved in the teaching of evangelism will want to note. First, with a great deal of resources now available with respect to the missional and emergent church movements, professors and practioners of evangelism will want to learn how the new monastic movement converges and diverges with these current streams of renewal in the church. Here, the notion of trend or fad comes to mind: Is the new monasticism something that will “stick” or will it come and go along with other forms of spiritual formation? Time will tell. Second, how may those within the Wesleyan/Methodist tradition converse with those who are part of the “New Methodists”? Heath and Kisker’s work opens up several doors for further discussion. The question now is, “How may this discussion continue in the days ahead?” Their ideas about the role of “anchor congregations,” their re-appropriation of the General Rules, their focus on the “marks of conversion,” their stress on integrating the new monasticism into theological education – all point to a promising venture. We can only hope others will hear what they are saying.
It is at this juncture, however, that an observation arises with respect to Heath and Kisker’s proposal: Longing for Spring reflects a deep yearning in the church for the retrieval of those treasures or practices that will assist in renewal. There is a sense in which they want the church to rummage in the attic to retrieve what has been lost. And yet, what is striking, at least with respect to the listings in the bibliography, is the advocacy of Phyllis Tickle’s metaphor in her The Great Emergence of the church having a “rummage sale” every five hundred years as new forms of church emerge (p. 82). Not to go down the road of total disregard of Tickle’s argument with respect to her underlying Gnostic assumptions regarding history, but a concern does arise over how the church wants to situate itself along the ancient-future paradigm: What are the governing metaphors that can assist us today in the work of renewal? That is, might we not want to have a moment when we clean out the attic to discover what we have lost rather than have a sale to sell off what we need? It would be a shame if the church put out signs saying “closed” or “half-priced” before seriously realizing what treasures are there to salvage and use.
Heath and Kisker’s work needs to be read in local churches and seminaries. It is part of the ongoing journey toward renewal that the church longs to see.
It was amidst the ruins of World War II that Dietrich Bonhoeffer wrote about the need to practice “a new kind of monasticism” in the church. With the churches in Germany seriously comprised Bonhoeffer realized how the church had lost the capacity to view “history from the underside” and the ability to speak in defense of the voiceless victims of terror. There was a need, he wrote, to find creative ways of practicing “life together” in community.
That need still persists. In Longing for Spring professors of evangelism Elaine Heath (Perkins) and Scott Kisker (Wesley) write about the importance of the new monasticism in the church today. Writing within the Wesleyan tradition, Heath and Kisker speak to how the church must not simply strive to ride the turbulent waters of change and strive for self-preservation but must also find meaningful ways to embody the good news to share with the world. The new monastic movement must develop imaginative ways of navigating these waters and explore new avenues of sharing a robust vision for Christian discipleship. Heath and Kisker want to engage the church in how the new monasticism may contribute to this ongoing conversation in the church and how the new monasticism may deepen life among what they call the “New Methodists.” Their work grows out of ongoing contact with this movement, along with a deep desire for renewal in the church.
Heath and Kisker divide their work into six chapters. They begin by sharing their own stories of faith (Chapter 1) and then move to offer two helpful chapters on Intentional Community and Renewal (Chapter 2) and Protestant Models of Intentional Community (Chapter 3). Persons familiar with the new monasticism will pick up on the Rule of Faith developed by Saint Benedict and the other forms of intentional community practiced throughout the church’s history – e.g., the Beguines, the Brethren of the Common, the Pietists, and the Methodists, to name a few. The next major section of the book deals with “What the New Methodists Want” and the need to develop a “Rule of Life” within the Wesleyan community (Chapters 4 & 5). Here, the focus is on the Wesleyan/Methodist tradition and the resources this tradition can provide for renewal in the church. With honesty and integrity, Heath and Kisker address what the “New Methodists” want and what they will mean to The United Methodist Church. Nothing less than developing a new monastic order is at stake, along with the concrete examples of what this order may entail for the future (Chapter 6). Heath and Kisker provide three helpful appendices and bibliography at the end that groups and churches can utilize.
Heath and Kisker’s Longing for Spring raises several issues that persons involved in the teaching of evangelism will want to note. First, with a great deal of resources now available with respect to the missional and emergent church movements, professors and practioners of evangelism will want to learn how the new monastic movement converges and diverges with these current streams of renewal in the church. Here, the notion of trend or fad comes to mind: Is the new monasticism something that will “stick” or will it come and go along with other forms of spiritual formation? Time will tell. Second, how may those within the Wesleyan/Methodist tradition converse with those who are part of the “New Methodists”? Heath and Kisker’s work opens up several doors for further discussion. The question now is, “How may this discussion continue in the days ahead?” Their ideas about the role of “anchor congregations,” their re-appropriation of the General Rules, their focus on the “marks of conversion,” their stress on integrating the new monasticism into theological education – all point to a promising venture. We can only hope others will hear what they are saying.
It is at this juncture, however, that an observation arises with respect to Heath and Kisker’s proposal: Longing for Spring reflects a deep yearning in the church for the retrieval of those treasures or practices that will assist in renewal. There is a sense in which they want the church to rummage in the attic to retrieve what has been lost. And yet, what is striking, at least with respect to the listings in the bibliography, is the advocacy of Phyllis Tickle’s metaphor in her The Great Emergence of the church having a “rummage sale” every five hundred years as new forms of church emerge (p. 82). Not to go down the road of total disregard of Tickle’s argument with respect to her underlying Gnostic assumptions regarding history, but a concern does arise over how the church wants to situate itself along the ancient-future paradigm: What are the governing metaphors that can assist us today in the work of renewal? That is, might we not want to have a moment when we clean out the attic to discover what we have lost rather than have a sale to sell off what we need? It would be a shame if the church put out signs saying “closed” or “half-priced” before seriously realizing what treasures are there to salvage and use.
Heath and Kisker’s work needs to be read in local churches and seminaries. It is part of the ongoing journey toward renewal that the church longs to see.
Wednesday, December 22, 2010
Getting Ready for Christmas
Today has been an interesting day in the pastorate. As I get ready to celebrate the birth of Christ, I am reminded of how God leads and guides us. Perhaps I am more sensitive, or realizing what is truly important, but the Christmas message of Immanuel brings us always to the heart of the matter. A quick glance at the day may help:
I began the day with our staff sharing how a person in the church gave a very generous gift to help a family in need. In addition, I tell how the Annual CROP Walk raised $14,000.00 to alleviate hunger. Lastly, I note how a blogger 'out there' accuses the United Methodist Church of being socialist in wanting to advocate the passing of the Dream Act. There is a sermon somewhere here! We then take time to prepare for our worship services.
Around noon we as a staff have a lunch together, provided by Kira's Cottage, a local Christian Bookstore.
After lunch Pastor Jenothy and I make a visit to a young man in the church who has cancer. We have prayer and anointing and ask God's Spirit to abide with him and the members of this family as they go through a very difficult time. We were reminded once again of God's presence and purpose.
In returning to the church I receive a phone call from a member who can finally begin playing Christmas Carols after losing her husband six years ago in December. The grief has been too much. However, today was a breakthrough. Praise God!
After the phone call I am summoned to the front of the church to help a grandmother who doesn't have anything to give her grandchildren for Christmas. I remember we have some toys left over from the Santa Shop. We go through the boxes and see what kind of gift she wants to give. Thankfully, we are able to help.
I then take time to compose a prayer for Christmas Eve!
As a pastor I am humbled by these experiences and realize again that somehow in the midst of the ebb and flow of life God is with us.
In preparing for Christmas Eve and Christmas Day I take a moment to catch my breath, realizing God has come. May we all be ready to receive!
Andy Kinsey
I began the day with our staff sharing how a person in the church gave a very generous gift to help a family in need. In addition, I tell how the Annual CROP Walk raised $14,000.00 to alleviate hunger. Lastly, I note how a blogger 'out there' accuses the United Methodist Church of being socialist in wanting to advocate the passing of the Dream Act. There is a sermon somewhere here! We then take time to prepare for our worship services.
Around noon we as a staff have a lunch together, provided by Kira's Cottage, a local Christian Bookstore.
After lunch Pastor Jenothy and I make a visit to a young man in the church who has cancer. We have prayer and anointing and ask God's Spirit to abide with him and the members of this family as they go through a very difficult time. We were reminded once again of God's presence and purpose.
In returning to the church I receive a phone call from a member who can finally begin playing Christmas Carols after losing her husband six years ago in December. The grief has been too much. However, today was a breakthrough. Praise God!
After the phone call I am summoned to the front of the church to help a grandmother who doesn't have anything to give her grandchildren for Christmas. I remember we have some toys left over from the Santa Shop. We go through the boxes and see what kind of gift she wants to give. Thankfully, we are able to help.
I then take time to compose a prayer for Christmas Eve!
As a pastor I am humbled by these experiences and realize again that somehow in the midst of the ebb and flow of life God is with us.
In preparing for Christmas Eve and Christmas Day I take a moment to catch my breath, realizing God has come. May we all be ready to receive!
Andy Kinsey
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