This was posted on my old blog on March of 2013. I have resisted the temptation to tone down the sentiments expressed here.
Right around the time I formally retired from the United Methodist ministry, I surprised myself. I recognized that I was still a Christian. In a way, nothing had changed. Yet, somehow it had.
And, that’s how it still is. I still hunger for worship. I still interpret life by reference to the Bible and the historic beliefs of Christians. I still want to lead others to Christ. I still want to pray. I still love to preach. I still wish I could teach the Bible.
It’s all pretty weird in a way.
Things went bad in the last full time parish I served in the United Methodist Church. The issue had to do with my wife and my family. If it had had to do with me and my conduct of ministry that would have been bearable — but, the attack centered on my wife and family. And the Bishop of the Michigan Area of the United Methodist Church sided with the church against my wife and family. (more…)
Several years ago I read a column by Donald W. Haynes — and its content has stayed with me. Haynes used to write a regular “Wesleyan Wisdom” column for the United Methodist Reporter. (I always appreciated what he had to say.)
The one I’m thinking of was titled “Like Wesley, do we seek an ‘inward witness’?” It appeared in November of 2012. It was about the experience of the assurance of salvation. First, Haynes talks about Wesley’s religious life prior to his famous Aldersgate experience. Was he seeking God? Certainly. Was he seeking a holy life? Certainly. Did he have faith? Yes. But, there was a vital and missing element: an experience of inward assurance. It was this that he found at the prayer meeting at Aldersgate. Haynes writes:
Wesley’s doctrine was sound and his self-discipline was exemplary, but he still lacked what Paul called “witness of the spirit.” Wesley admitted later that he did not understand his father, when the old Anglican on his death bed in April 1735 told him that “inward witness” was the “strongest proof of Christianity.”Surely, many of us know how Wesley must have felt. In the years since revival altar calls gave way to confirmation classes, very little has been said in most United Methodist churches about an experience of assurance that one’s sins are forgiven. Evangelical United Brethren and Methodist children once learned a little chorus: “I’ve got the peace that passeth understanding down in my heart . . . down in my heart today.” The second stanza was the same except the last line, “down in my heart to stay.”
How many of us must confess—while we believe that God loves us, that Jesus Christ is the Son of God who died to save us from our sins, that the Bible is the Word of God, and that we are to reach out with deeds of kindness and acts of mercy—we still have a missing link in our relationship with God? Deep in our soul, there is an empty spot which only the Holy Spirit can fill. Is this not the Achilles heel of multiple millions of Christians? Is this not one important clue to the net loss of 650,000 United Methodists already in the 21st century?
I originally posted this on my old blog on March of 2013. I have made a few, minor editorial changes.
In a book entitled What We Talk About When We Talk About God, Rob Bell speaks of a time when he was troubled by doubts about God.
One Sunday morning a number of years ago I found myself face-to-face with the possibility that there is no God and we really are on our own and this may be all there is.
Now I realize lots of people have questions and convictions and doubts along these lines — that’s nothing new. But, in my case, it was an Easter Sunday morning, and I was a pastor, I was driving to the church services where I’d be giving a sermon about how there is a God and that God came here to Earth to do something miraculous and rise from the dead so that all of us could live forever.
People who write about the current religious scene in the USA are quick to comment on the rise of the “Nones” (people with no religious affiliation), the decline of the mainline church (steep), and the decline of Christianity in America in general (not as steep but noticeable.) I think the rise of the “nones” is not much of a story — people no longer go to church because its the thing to do — we’ve known this for a long time. These people are not necessarily — or even likely to be — atheists or secularists. They are that demographic that used to attend church — or identify with a church while rarely attending — who now don’t.
It’s not a crisis when people don’t come to church. It’s a crisis when the church stops spreading the Gospel of Christ. The Great Commission was never: “let people come to you.” It was: “go into all the world and make disciples.”
The more evangelical (its hard thing to measure precisely) segment of the church seems to be holding its own — maybe. (I personally wonder how much evangelical and conservative decline might be related to the resurgence of hard line Calvinism — but, again, that would be hard to measure.)
Someone recommended an out-of-print book to me as the best thing she had read on pastoral care. I am not so actively involved in pastoral care anymore, but I was interested in the book and found a used copy through Amazon.
Religious communities do not exist as an end in themselves, they are created in response to a call. Faithfulness to the call comes first. Community follows. Religious communities share a common vision or goal that is supported by theological understanding and nurtured by religious observance and spiritual practice. Secualr communities, too, bond through shared missions that are reinforced through ritual.
While religious communities differ in their theological expression and religious practice, Christians and Jews believe their communal experience is intrinsically rooted in their faith experience. Both groups study the Hebrew Scriptures and other sacred writings for guidance in their communal life. Both Christians and Jews acknowledge that those in their communities are able to love and accept each other and care for the world because God first loved them.
— Margaret Kornfeld, Cultivating Wholeness, A Guide to Care and Counseling in Faith Communities (page 17).
This is a valuable and important statement — and when churches loose sight of this they also lose their continued reason to exist. (more…)
From United Methodist Communications:
In the late 1860s, before there was an official Mother’s Day holiday in the U.S., a Methodist mom organized “Mothers’ Friendship Day,” at which mothers gathered with former Union and Confederate soldiers to promote reconciliation. We asked Harriett Olson, the current head of United Methodist Women, and Donna Miller, archivist at Historic St. George’s United Methodist Church, to tell us more about the women behind the holiday.
[kad_youtube url=”https://youtu.be/4dAhaLNkSNQ” ]
There is a Religion News Service article by Kimberly Winston which is circulating around the Internet with the provocative title “Can you question the Virgin Birth and still be a Christian?” I put it in my Twitter feed so that I could comment on it later, if I had some time.
Responding to it gives me a chance to say a little more along the lines of what I was saying (or implying) in my comments on Luke 1:26-38.
(1.) This article’s title assumes something that is not true: that Christians cannot question received teachings. The writer (or the editor) is making the assumption that questioning is incompatible with Christianity. In fact, Christians have been questioning and exploring and refining their beliefs since the very beginning of the Christian movement. Christians (Protestants especially) are encouraged to check out what they hear from their spiritual leaders against the original sources of the faith in Scripture. And though there are a few lonely voices saying Christians should not read the scriptures — most are strongly encouraged to do so. There are contemporary translations, Bible study helps, Bible reading plans, etc. to help them to do so. The apostle Paul says in 1 Thessalonians 5:21 “prove all things; hold fast that which is good.” (ASV.) (more…)
When we approach Christmas time we naturally have to turn to the Gospel of Luke. It is Luke that tells us the familiar Christmas story that we remember at this time of the year. The Gospel of Mark begins its story with John the Baptist. The Gospel of John talks about creation and the Word and “the Word made flesh.” The Gospel of Matthew tells us a story that centers on Joseph. It is Luke alone that tell us the nativity story upon which the church Christmas pageants and celebrations are based.
So the Revised Common Lectionary — which tries to assign only one of the Synoptic Gospels to a particular year — nonetheless has to draw from the Gospel of Luke as Christmas rolls around again. So, recommended for this coming Sunday, is the story of the angel’s announcement to Mary of the birth of the savior. (more…)
Grieving that the human race was perishing
through the tempter’s power,without leaving the heights
you came to the depths in your loving kindness.
Readily taking our humanity by your own gracious will,
you saved all earthly creatures, long since lost,
restoring joy to the world.
Redeem our souls and bodies, O Christ,
and so possess us as your shining dwellings.
By your first coming, make us righteous;
at your second coming, set us free:
so that, when the world is filled with light
and you judge all things,
we may be clad in spotless robes
and follow in your steps, O King,
into the heavenly hall.
— Author unknown, 10th Century, found here.
Rob Bell is back in the news now that his new TV show is debuting on the Oprah Network.
And a RNS article by Sarah Pulliam Bailey (with some quotes) is getting a lot of discussion. Bailey writes: “Now, the man who built a church of an estimated 10,000 people isn’t even attending an organized church. Instead, he surfs the waves near Hollywood and has teamed up with the goddess of pop theology, Oprah Winfrey.” Further along in the article we read: “Now resettled near Los Angeles, the couple [Rob & Kristen Bell] no longer belongs to a traditional church. “We have a little tribe of friends,” Bell said. “We have a group that we are journeying with. There’s no building. We’re churching all the time. It’s more of a verb for us.””
It seems strange that a man who was the inspiration for the building of a mega-church would now no longer be a part of any organized church. Except that it really isn’t. (more…)
Happy St. Nicholas Day!
Well, here’s my annual (when I remember it) Saint Nicholas Day post. Yes, I know, I don’t give any other historic Christian saints this kind of attention, but the figure of Santa Claus is so ubiquitous in this season of the year — I think it’s helpful to refer back to the original source of this myth. I think we can learn much more from the real St. Nick than from his fat, commercialized imposter. (more…)
One of the most disturbing things I have read recently is this lengthy article by Kathryn Joyce: The Next Christian Sex Abuse Scandal: By Grace Alone. Joyce writes about the work of Boz Tchividjian and the group he leads called GRACE (Godly Response to Abuse in the Christian Environment) in exposing and rooting out sexual abuse in the church — particularly in the evangelical world. Boz Tchividjian himself is the grandson of the famous evangelist Billy Graham and teaches law at Liberty University in Lynchburg, Virginia. The article (as I said) is long, but it is well worth reading.
The fact of the matter is that sexual abuse is a problem in the church and has been for many years. I was shocked by the revelations in the article about the mission field and mission agencies — but I can’t say that I am totally surprised. (more…)
Since 1985 I have been involved in the Walk to Emmaus movement of the United Methodist Church. When the Chrysalis weekends (for teens) began in Michigan, I quickly became part of that. More recently, I have been a part of the Keryx prison ministry movement which is a similar weekend but held for the inmates of prisons here in Michigan. (In other parts of the world, the comparable prison ministry is called Kairos.)
All of these are an outgrowth of the larger Cursillo movement that began in the Roman Catholic Church, in Spain in 1949. As Protestants became interested in the Cursillo, many Protestant versions began to arise. The Walk to Emmaus is simply the United Methodist version. Chrysalis is the United Methodist version for teenagers. But, there are many other Protestant versions of Cursillo as well, including: Pilgrimage (Presbyterian), Via de Christo (Lutheran), Episcopal Cursillo, Tres Dias, DeColores in Christo, etc.
It is characteristic of most of these Cursillo-type weekends that at the beginning of the several talks (traditionally called “rollos”) given on the weekend some version of the following prayer is recited by the participants: (more…)