An Advent Thought

If you're like me (which I probably wouldn't admit if I were you), the Advent season seems to bring with it a serious case of distraction and lack of focus. It's almost like I have seasonal ADD. The mystery and wonder of Christ's coming into our world is too easily overshadowed and lost in all of my own comings and goings. I recently came across these words and have been reading them over frequently to help me renew and maintain my sense of Advent mystery, amazement, and gratitude. Perhaps they will help you as well - if, unfortunately, you're like me.

A marvelous wonder has this day come to pass:

Nature is made new, and God becomes man.

That which he was, he has remained;

And that which he was not, he has taken on himself

While suffering neither confusion or division.

How shall I tell of this great mystery?

He who is without flesh becomes incarnate;

The Word puts on a body;

The Invisible is seen;

He whom no hand can touch is handled;

And he who has no beginning now begins to be.

The Son of God becomes the Son of Man:

Jesus Christ, the same yesterday, today, and for ever.

-From Vespers on Christmas Day

Sometimes I Wonder. . .

There are days when I wonder if I have ever accomplished anything of significance, if my life and work has ever been more than the fulfillment of routine and ordinary duties, if my journey has been one of real purpose or just a wandering down the usual, well-worn paths of life.

Wow- that sounded pretty depressing. Sorry.

I'm really not on the edge or caught up in the throes of a mid-life crisis or anything. But, there are times when I wonder if I am making any genuine, lasting difference in the world. Of course, the difficulty with the question always lies in our definition of significance. Shaped by a culture in which visible, tangible success or achievement tends to be the standard by which to judge, most of us fall by default into categories other than "world-changer." And so we wonder, Has my life really counted for anything?

I was reading in Deuteronomy today, while wrestling with some of these questions of significance, and received a word of assurance. In preparation for claiming the land God had given them, Moses was recounting to the people of Israel their journey in the wilderness. The natural assumption would be that wandering in the wilderness is anything but a time of significant purpose or meaning; it appears to be nothing more than time wasted, the unfortunate result of their failure and lack of faith. But surprisingly, Moses makes this observation in Deuteronomy 2:7, "The Lord your God has blessed you in all the work of your hands. He has watched over your journey through this vast desert. These forty years the Lord your God has been with you, and you have not lacked anything."

God is able to redeem our time, even the times of apparent wandering, those days of pushing through the wilderness. We all have our treks through the desert, moments when we feel like we are spinning our wheels in the sand, getting nowhere in life and achieving nothing of importance. Sometimes, like the people of Israel, I find myself there because of my own decisions and choices. Other times, the wilderness seems to surround me for no obvious reason. Either way, our paths through the desert do not have to translate into meaninglessness or a lack of purpose. There is One who is able to redeem all things, who delights in bringing purpose from the seemingly pointless, who creates significance in the midst of the unexceptional. What brings significance and purpose to my days is always the reality that the Lord my God has been with me, He has watched over my journey and blessed the work of my hands.

Does my life and work really count for anything? Even in the middle of the deserts that give rise to such a question, the answer can always be yes. When the visible success or achievements we hope for seem to elude us, the answer can still be yes. When we fail to create a blip on the world's radar of importance, the answer can remain yes. There is one thing that gives us that assurance: the Lord is with us, He is watching over our journey and blessing the work of our hands.

Enough said.

Postmodern and Wesleyan? Recovering a Sense of Mystery

No issue seems to generate more passionate debate and dramatic responses than that of worship. Let's face it - it's not often that churches are split by a raging controversy regarding the doctrine of the Trinity, but put a set of drums on the platform in a lot of places and the end will surely be near. Although the specifics differ from generation to generation and from place to place, our form of worship frequently serves as the public face of changing times for the church and its surrounding culture. As a result, and unfortunately, it becomes the battleground upon which proponents of change and those who resist change both stake their claim.

As the world around us moves further out into the waters of the postmodern age, our expressions and experiences of worship will no doubt continue to face the tensions of change. For many, the issues of music style, casual dress, and video projection are already considered debates of the long-ago past. There is a growing concern, a hunger really, for something more significant, something deeper than the surface matters of style and preference. It is the desire to truly encounter God, to experience worship in a way that goes beyond words. In my continuing conversation with the book Postmodern and Wesleyan?, this desire is expressed by Keith Schwanz in his chapter, "The Sensory Side of Being Spiritual." He writes:

"Evangelicals' confidence in the precision of words and modernity's inclination to reduce complexities to the smallest components created the false impression that Christian spirituality could be mastered and contained. . . The languages beyond words take over when we exhaust the capacity of words. Through space and shadows and colors and gestures and presence and touch, the languages beyond words help return an awareness of the transcendence of God to Christian worship. A growing awareness of the mystery of God invites worshipers to be patient with their own mysteries: paradox . . . doubt. The languages beyond words create space for such reality." (p. 107)


The lighting of candles and the use of darkness, times of silence, creative arts as expressions of worship, exercises of reflection and contemplation - these are things often foreign to those of us shaped by the modern perspective. As a result, some have misunderstood the desire and intention of those Christians seeking a more multi-sensory form of worship. A few have even resorted to harsh accusations, labeling such things as "New Age" or an attempt to draw us all into Roman Catholicism. But such accusations demonstrate a lack of understanding of both worship and the heart of these worshippers.

Among the Christians that I personally know who might be regarded as postmodern in their approach, there is no desire to do away with preaching and teaching or to make sensory experiences the ultimate authority for faith and practice. There is the genuine belief, however, that the sensory aspects of worship were neglected by the modern church culture and need to be recovered. I believe a couple of lines from this chapter hit the mark in identifying their desire and motivation: "return an awareness of the transcendence of God to Christian worship" and "a growing awareness of the mystery of God."

The modern world, so often driven by rationalism, sought to remove all mystery from life. The inclination was to categorize, define, systematize, understand, and explain. Alongside of this tendency stood our belief that what we understand we can then manipulate or control. Mysteries and complexities were not accepted and by no means were they celebrated with a sense of wonder; they became problems that must be tackled, resolved, and brought under control. That's not to say that all efforts to understand and explain are wrong or unnecessary, but when the element of mystery is completely stripped away, there are serious implications for the life of faith.

As the followers of Jesus, we undoubtedly employ the gift of reason. We study, we think, and yes, we even systematize and explain matters of the Bible and theology. Such use of reason is good and necessary. At the same time, there is and always will be an element of mystery in this life and journey of faith. The Christian faith is not a mystery in the sense that it is hidden away from us, beyond our knowledge or experience. God has clearly and certainly revealed Himself to us. It is a mystery in the sense that what has been revealed is beyond our ability to fully and exhaustively comprehend, understand, or articulate.

The God we worship is wholly other, and yet known to us; He is transcendent, and yet intimately present with us; God is One, and yet Three; the Savior we follow somehow became the Word made flesh, perfect God and perfect Man; in Christ, God was reconciling Himself to the world, at one time both just and the justifier; by grace, we know the hope of glory through Christ in us. These things we know; they have been revealed to us. Yet, we must also admit that they are beyond our full comprehension, that our words fall short in our attempts to articulate the truth that has been revealed. As Gregory of Nyssa once said, "Anyone who tries to describe the ineffable Light in language is truly a liar - not because he hates the truth, but because of the inadequacy of his description."

The admission of mystery does not work against the life of faith, but in fact deepens it. My inability to fully comprehend calls me to a life of radical trust in the God who Has revealed Himself to me. This element of mystery does not detract from my worship, but enlivens it with a renewed sense of awe. Rarely do I stand in awe of that which I fully understand and can explain. It is that which is beyond me that prompts a deep sense of awe and wonder. Some postmodern Christians feel that the sense of awe has been stripped away from our worship by the modern, Western mindset and they are simply seeking to recover it. They hunger for that sense of mystery, so long a celebrated part of the Christian faith and journey, to be restored to our worship. It is out of that desire that they incorporate acts of worship that represent the "languages beyond words."

While particular forms or expressions of worship may not appeal to everyone or fit every context, we can, in a spirit of unity, affirm one another's heart and desire in worship. We may express it in different ways, but standing in awe before the God who is beyond our full comprehension is a good thing.

To Be or Not To Be the Church?

Over the next couple of weeks, some of the churches on our district are taking part in a "Faith in Action - Don't Go to Church, Be the Church" Sunday. In place of their normal schedule of worship services, these congregations will, as a church family, step outside the walls and serve their community in a variety of ways. Trash will be picked up, school yards cared for, homes repaired, nursing home residents ministered to - all in the name of Jesus, with no strings attached. The driving desire of these pastors and congregations is to connect with their community, demonstrating the love and grace of God through acts of kindness and service.

My family and I have participated in "Be the Church Sunday" with our own local church for the last two years, and we look forward to being a part of it once again this week. I have witnessed its impact on both those who serve and the ones being served. When done in the right spirit and with the right motivation, stepping outside of our normal activities for the day and pushing ourselves out beyond the walls of the church can be used by God as a powerful, formative experience of His grace. For those of us in the church, it reminds us that true worship is more than what we do inside the sanctuary and that we are called to be "doers" of the Word, not just "listeners." For those we serve in our community, we become a parable of Jesus, a concrete and visible illustration of His love and grace. It is a statement to the world around us that we are not here to serve ourselves and our own interests, or to be a private, exclusive club. Our call, our mission, and our desire is to be a reflection of the unfailing love and mercy of a God who longs to restore all that which is lost and broken.

The churches participating are not, as some have suggested, rejecting the value or need for preaching and worship services. They preach faithfully and consistently, they worship through music, rejoice in the testimonies of others, baptize believers, and share in communion. They do not see serving the community as a rejection of all these things, or the only thing that is needed; they are simply giving some intentional focus to an aspect of discipleship that is too often overlooked. Jesus not only proclaimed the kingdom of God verbally - He also demonstrated the power and grace of His kingdom through loving service to others. For the followers of Jesus, it is not a matter of one versus the other - it is all a part of a life that is offered up to God in worship.

Participating churches are not, as some claim, "forsaking the assembly." They meet together faithfully and consistently, in a variety of ways, and always with the purpose of experiencing the grace of God in the body of believers. On "Be the Church Sunday," they will come together - they come together to serve others in the Spirit of Christ. Their service becomes an act of worship, and as they offer it up, God is present, doing His work both in them and through them, shaping them more into the image of Jesus and revealing His love to a broken, hurting world.

These churches are not, as some have accused, trying to desecrate or disrespect the Sabbath. In Matthew 12, Jesus was challenged by those who defined the Sabbath by particular rituals and observances. In response, Jesus turned to the words found in Hosea 6:6, "I want you to show mercy, not offer sacrifices." His message to them was clear: the purpose and spirit of the law should take precedence over their rituals of the law. That message was reinforced by His words in verse 12, "Yes, the law permits a person to do good on the Sabbath." Rather than disrespecting the Sabbath, some of our churches are setting aside this day to honor it in a different way - by embodying Jesus in their community. Returning to Matthew 12, Jesus proclaimed Himself "Lord, even over the Sabbath." (vs. 8) So, if He is Lord of the Sabbath, and what these churches do this Sunday honors Jesus, then doesn't it honor the Sabbath as well?

Before anyone becomes defensive, let me make this clear: in no way am I saying that a church is wrong not to participate, that everyone must share the same opinion, or that every church should do it the same way. I understand that there are those who are personally uncomfortable with not having the usual worship service on Sunday. I fully understand that no one style or approach to ministry works in every context. And if your own convictions on the matter prevent you from participating in this event, then I fully respect that, want you to honor your convictions, and would object to any attempt to condemn you for your views. But with that said, let me ask this: shouldn't that same spirit of grace be extended to those who will take part?

In the church, we will always face non-essential matters that result in disagreement and differing opinions. Such differences are to be expected and are not wrong in themselves. When those differences, however, produce a spirit of judgment or condemnation toward our brothers and sisters in Christ or toward another church, we are no longer in line with what we are called to be. I hope we will take to heart Paul's direction in Romans 14:

"Who are you to condemn someone else's servants? They are responsible to the Lord, so let him judge whether they are right or wrong. And with the Lord's help, they will do what is right and will receive his approval. In the same way, some think one day is more holy than another day, while others think every day is alike. You should each be fully convinced that whichever day you choose is acceptable. . . So let's stop condemning each other. Decide instead to live in such a way that you will not cause another believer to stumble and fall."

I pray for the churches that will take part in "Don't Go to Church, Be the Church." I pray that God will do something wonderful in them and through them as they serve their communities in a spirit of love, offering up their lives as sacrifices of worship. I pray just as sincerely for the churches that will have their normal schedule of worship services. I ask God to be present and powerful in all that is done, and that all those attending will experience a genuine encounter with Him. Whatever we do, and however we go about doing it, may it all be for the glory of God and His kingdom. And may we all be glad for one another and the different ways the Spirit is working in the life of His Church.

Returning to Postmodern and Wesleyan?

Turning my thoughts once again to the book Postmodern and Wesleyan?, I must honestly admit that I find myself somewhat hesitant to discuss certain questions or issues the book raises. My concern flows from the perception that some topics seem to spark more misunderstanding, distortion, and misquotes than others. At the same time I realize that, for this very reason, these issues need to be put on the table and engaged with open, honest conversation. So, here we go with the often contentious question of the relationship of Christianity to other religions, and more specifically, the relationship of Christians with the people of other religions.

In the chapter titled Christianity and Other Religions, Dr. Albert Truesdale opens the dialogue on how we, in the Wesleyan tradition, should understand and approach this often difficult question. (Side note: Dr. Truesdale was one of my professors as a student at Nazarene Theological Seminary. Not that he would remember me - my academic record at NTS was far less than stellar!) None of us can deny the importance of the issue, as complex or contentious as it might be. In many ways, the world has come to our doorstep and we find ourselves surrounded by a culture of religious diversity. In sharp contrast to my own childhood experience, my children now attend school alongside a number of children from Muslim, Hindu, and Buddhist homes. Whether or not we want to deal with the question, it is and will continue to be before us.

Let it be said up front that there can be no wavering in our affirmation of Jesus Christ as Lord and God. We are rooted and established in the firm conviction that "God was reconciling the world to himself in Christ." (2 Cor. 5:19) What I appreciate about Dr. Truesdale's discussion, however, is not only his strong affirmation of who we believe Jesus to be, but also his challenging reminder of our Wesleyan understanding of God's prevenient grace and how it comes to bear on this issue. Recognizing both, he says:

"Wesleyans clearly recognize the importance of evangelical conversion resulting from a Spirit-inspired proclamation of the gospel. But we set no limits on how or when the Spirit will accomplish God's purposes. In various ways and measures, the Spirit can preveniently (i.e., with anticipation) employ religions - and any other device God chooses - in service to the gospel." (p. 81)

It seems to me that one of the critical issues that must come into play as we discuss our relationship to people of other religions is our understanding of prevenient grace. While we are unapologetic in our affirmation of who Jesus is, we also believe that God is at work prior to our conversion, speaking, awakening, and drawing us toward Him. Do we dare believe that the prevenient grace of God can be at work in the lives of those from other religions? Please understand me - that is not the same as affirming or accepting those religions themselves as being true or valid paths to God. To do so brings us into conflict with core Christian beliefs regarding the nature, person, and work of Jesus Christ. What it does affirm, however, is that God, in His sovereignty and grace, can use any variety of means, circumstances, and opportunities to begin to awaken a person's heart, stir their desire to know Him, and prepare the way for their necessary acceptance of Jesus as Lord and God.

We do believe, as Wesleyans, that God is at work before we arrive on the scene. We accept that the Spirit is moving in the lives of people, seeking them out and drawing them toward a relationship with Christ, even before we recognize it. So, if we believe that, then how should we understand our relationship with the Muslim, Hindu, or Buddhist next door? Should we not seek to lovingly and graciously nurture what God might already be doing in their lives through his prevenient grace? Rather than cut them off or push them away, would it not be better to cooperate with that grace, allowing love and friendship to draw them toward an understanding of Jesus as Lord and helping them enter into a relationship with Him? I think Dr. Truesdale's summary at the end of this chapter says it well (certainly far better than I could):

"In summary, a Wesleyan answer regarding Christianity and other religions contains four elements.

First, we affirm the New Testament's witness to Jesus Christ as God incarnate.

Second, we affirm that the promised Spirit of God unfailingly and creatively acts in the world. The Spirit seeks to draw all people to eternal life in Christ and prepares the way for the gospel's proclamation. We must seek to discern and cultivate the Spirit's work.

Third, we affirm that religions can become vehicles the Holy Spirit uses to draw people to Christ. But religions are at best incomplete anticipations of the fullness of God manifest in Christ.

Finally, we Wesleyans abhor mean-spirited opposition to other religions. Instead, we seek to understand and dialogue with those from other religions. We dialogue because we want to serve, not obstruct, the Redeemer's prevenient work." (p. 82)

Let the conversation continue.

Some Good Stuff

Taking a little break from the Postmodern and Wesleyan? discussion, I thought I would share some good stuff I came across this week. I was able to catch a little bit of "The Nines," Leadership Network's online conference where a number of church leaders were each given nine minutes to share something they were passionate about. One that stood out to me was Skye Jethani, editor of Leadership Journal, who challenged the all too common perception that "large" is equivalent to "legitimate" in ministry. It was a genuine and much-needed reminder to pastors and leaders that ministry must be judged by more than the scorecard of size.

Another item that caught my attention this week was an editorial by David Felter in our denominational magazine, Holiness Today:

http://www.nph.com/nphweb/html/h2ol/articleDisplay.jsp?mediaId=2402180&nid=lcol

The editorial itself is not specific and could probably be applied to any discussion of change or transition in the church. However, the title - Are the Emerging Church Folks Stealing the Church? - leaves no room for doubt as to the issue being addressed here. Personally, I believe he rightly captures and defends the heart and motivation of those in our church who are trying to engage our rapidly changing world with the radical hope of God's redeeming love and grace. I applaud his assertion that "they are different does not mean they are aberrant" as a word that needed to be spoken; I affirm his conclusion that these folks "are not thieves among us," but are in reality "our brothers, our sisters, and our children."

I know there are some who will immediately point to the extreme elements of the so-called emerging/emergent church movement and issue a blanket statement of condemnation over anyone and everyone who identifies with it in any way. Yes, there are elements under the "emerging" umbrella that walk a fine line, and a few may cross that line and truly qualify as aberrant. Now, I'm not a historian by any stretch of the imagination, but I do know enough to realize that the same could be said of every movement in the history of the church. Movements tend to be reactionary and there are always those who go too far in their reaction. History also teaches us, though, that God can be at work in a movement even if elements of that movement need to be corrected, disciplined, or rejected.

Apart from the general debate, my specific concern at the moment is for those within the Church of the Nazarene who have been tagged with the generic labels of "emergent" or "postmodern" and, as a result, have been attacked, rejected, or dismissed. I've sat across the table from a number of bright, gifted, and passionate leaders in our church who have been labeled these things (and, at times, labeled things less flattering). What I have personally seen, heard, and experienced with them is this:

• They have no desire to reject the authority of Scripture or the doctrinal foundations of the church. What they want is an understanding of Scripture and doctrine that truly means something for the way we live. For them, the Bible is not a mere textbook and doctrine must be more than propositional statements. These things should form us and inform our way of life.
• They do not wish to undermine or destroy the idea of holiness. They are passionate about following the way of Jesus, embracing the idea of "love made perfect" in our hearts, and living out this Christlike love in genuine community.
• They do not reject or resent traditions as historic expressions of genuine Christian faith. At the same time, they are frustrated by a traditionalism that sacrifices the mission of the church for the sake of the comfort of church people.
• They do not want to be conformed to the world, but desperately want to make a difference in the world. Rather than live in irrelevant isolation, they long to embody the love, grace, and hope of God's kingdom in the midst of a world that is broken.

There is one thing I would add to this list: some of these bright and passionate followers of Jesus are openly wondering if there is going to be room for them in our church. That is why, if for no other reason, I find this Holiness Today editorial to be encouraging, helpful, and hopeful. It reminds us that the table is a big one, that there is in fact room for those who are truly seeking to change our world for the sake of God's kingdom. Although we may differ on many non-essential issues or in matters of philosophy and style, we are united by a common love and a shared mission. Despite our questions, differences, and disagreements, those of us in the Body of Christ can and must learn to trust one another's hearts.

May it be so on all sides of the table.

Again With the Postmodern and Wesleyan?

Personally, I'm enjoying the thoughts and conversations related to the book Postmodern and Wesleyan? If you've had enough already, feel free to stop here and read no further. In fact, you may want to stay away for a few weeks. It's okay if you do - I'll just assume that you're going to devote those extra minutes to Bible study.

This week I have been processing chapters 2 and 3. In the second chapter, T. Scott Daniels discusses the "big tent" of the the Wesleyan tradition. Our tradition is clearly one of "liberty in nonessentials," seeking to maintain a spirit of unity and fellowship while allowing for a difference of opinion in matters not deemed essential to the Christian faith. It's not that these matters of opinion are of no significance at all, but we realize that Christians can differ in these areas and still all be Christians. The third chapter is Thomas Oord's thoughts on the idea of truth and its place in the postmodern mindset. While some seem to believe that all postmoderns reject the whole concept of truth, Oord points out that a postmodernist does not need to reject the idea of truth. At the same time, acknowledging that our human perception and understanding is faulty and imperfect at best, our posture should be one of humility.

I'm not nearly intelligent enough to be a part of the conversation with these guys, but in my simple-minded way, I see a significant point of connection between these chapters. In what I have read and observed, in the real-life conversations I've had, this is what comes across to me:

• Many postmoderns are not questioning the idea of truth as much as they are questioning our ability, as human beings, to perfectly understand and communicate truth. Given our obvious fallibility, our walk should be one of humility.
• Many postmodern Christians are not rejecting the idea of absolute truth, but the spirit of absolutism they have seen and experienced within the church. They are reacting to those who want to believe that their understanding or interpretation of absolutely everything is absolutely correct.
• Many postmodern Christians are not trying to diminish the value of doctrinal distinctives or various Biblical interpretations, but are rejecting the "small tent" mentality that too often reveals itself in judgmental stone-throwing between different Christian camps and traditions. They are reacting to those who seem to reduce Christianity to nothing more than a set of propositions and those who elevate their own distinctives and opinions to the point that they become the definition of a "true Christian."

It seems to me that the "convictions embraced in humility" attitude that Thomas Oord speaks of will naturally create in us the "big tent" perspective expressed by Scott Daniels. Conversely, the "big tent" concept of "liberty in nonessentials," which is an integral part of our Wesleyan tradition, seems to resonate deeply with the concerns and ideals of many postmoderns in their search for truth. Perhaps being postmodern and Wesleyan is not all that far-fetched?

With that said, are there potential dangers related to the postmodern mindset? Have some gone to extremes, rejecting all truth and drifting into absolute relativism? Is there the danger of allowing the essentials of the faith to become lost or labeled as nonessential? Absolutely. Remember, though, that every age and movement has those who go to unhealthy extremes and the Church has always faced the danger of losing its essential identity when interacting in and with our world. Words of caution are necessary, but not new; the warnings were just as needed in the modern era as they will be in the postmodern era.

For me personally, I have come to see that many postmodern Christians are, at least to a degree, calling us back to something that is not only a part of our Wesleyan heritage, but the Biblical command to reveal Jesus in the way that we love one another. Love compels us to find unity in those things that are essential and to maintain fellowship despite the differences of opinion in the nonessentials. Love calls us to walk in humility, with an open and teachable spirit. This attitude seems to echo that of John Wesley in his sermon Catholic Spirit:

"But although a difference in opinions or modes of worship may prevent an entire external union, yet need it prevent our union in affection? Though we cannot think alike, may we not love alike? May we not be of one heart, though we are not of one opinion? Without all doubt, we may. . .

And it is certain, so long as we know but in part, that all men will not see all things alike. It is an unavoidable consequence of the present weakness and shortness of human understanding, that several men will be of several minds in religion as well as in common life. So it has been from the beginning of the world, and so it will be till the restitution of all things. . .

I ask not, therefore, of him with whom I would unite in love, Are you of my church, of my congregation? Do you receive the same form of church government, and allow the same church officers, with me? Do you join in the same form of prayer wherein I worship God? I inquire not, Do you receive the supper of the Lord in the same posture and manner that I do? nor whether, in the administration of baptism, you agree with me in admitting sureties for the baptized, in the manner of administering it; or the age of those to whom it should be administered. Nay, I ask not of you (as clear as I am in my own mind), whether you allow baptism and the Lord's Supper at all. Let all these things stand by: we will talk of them, if need be, at a more convenient season, my only question at present is this, 'Is thine heart right, as my heart is with thy heart?'"

Amen.