1/31/12

Quiet please

From Gandhi to Joe DiMaggio to Mother Teresa to Bill Gates, introverts have done a lot of good work in the world. But being quiet, introverted or shy was sometimes looked at as a problem to overcome.

In the 1940s and '50s the message to most Americans was: Don't be shy. And in today's era of reality television, Twitter and widespread self-promotion, it seems that cultural mandate is in overdrive.

Susan Cain — who considers herself an introvert — has written a new book that tells the story of how introversion fell out of style. She talks with NPR's Audie Cornish about Quiet: the Power of Introverts in a World that Can't Stop Talking.

Listen to the NPR story here.

This interview includes an interesting discussion about how our society has come to value extroversion and see introversion as something negative, as we simultaneously shifted from a culture of character (embodied by Abraham Lincoln) to a culture of personality (embodied by JFK and the movie stars).

As the work-place has adopted more "team" models of production, introverts have been left behind in the business world, and are less-often groomed for leadership, even though studies show that introverted leadership may produce better results.

The author, Susan Cain, also recently wrote a piece for the New York Times called "The Rise of the New Groupthink" that addresses some of the same issues.

"You must understand this, my beloved, let everyone be quick to listen, and slow to speak..." (James 1:19)

Could it be that one of the great gifts that the church can give to the world is to uplift the value of quiet, diligence, and character over and above flashy, noisey, self-promotion? Certainly there are type-A saints like St. Paul or John Wesley who are constantly going, constantly preaching and writing, constantly organizing new communities - but we also have a great number of quiet, prayerful, diligent saints to lift up as examples.

However, even in the church at meetings of clergy (whom one might expect to be introspective people), I observe that it is often the people who speak loudest and most frequently who tend to have a great deal of sway over the direction of events, while we introverts are still collecting our thoughts. That is not necessarily a problem if these volumous speakers always have the best, truest, deepest, and most Spirit-led ideas...but then, we have no guarantee of that. One of the disappointments in my ordination process was the discovery that our silent retreat at a Benedictine Abbey was actually a "more or less quiet" retreat - in which we pastors actually talked quite a bit. The real discipline of silence (even for 2 days) was apparently too painful, too difficult for us spiritual shepherds. The fact that we find it much easier to "be slow to listen and quick to speak" shows how thoroughly our expectations about "normal" have been shaped by our culture.

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1/17/12

Beautiful Anthem

It may shock some to discover that Fr. John Wesley disliked the use of anthems in worship because he greatly preferred songs that the entire congregation could sing. Most Methodist churches have come to embrace anthems (in addition to lots of good congregational singing, of course), as opportunities for the congregation to listen and to meditate upon the words and the heavenly sound of the music. For many of us, this is a deeply important aspect of our spirituality as Christians (as is congregational singing).

In the video below, a choral ensamble sings at the beautiful (and huge) First United Methodist Church of Lubbock, Tx. This is anthem, "Almighty and Most Merciful Father" (by William Harris) was sung at an evening Vespers service.

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12/25/11

A Christmas gift from Middle Earth

Just in case any of you haven't seen this yet. Only one year to go. This is without a doubt the most anticipated film (for me personally) since the most recent Indiana Jones movie...which reminds me not to get my expectations TOO high. But the trailer is certainly wonderful!


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12/19/11

Silent Night

Singing the old hymn "Silent Night" by candle light is a common and much-loved Christmas Eve tradition in Methodist and other Western Christian churches. The video below comes from the Christmas Eve service of the West End United Methodist Church in Nashville, TN; a church known for excellently practicing traditional Methodist worship. In a world in which people (even Christians) are constantly chasing after "the latest new thing," here you get a strong sense of the enduring value and great beauty of keeping worship traditions that have handed down to us through the generations.

May God bless your celebration of this high holy season+

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12/8/11

The Daily Hours at Sewanee

When I was a sophomore in college I attended a retreat with the St. Alban's chapel college group. We went to Sewanee, TN, where we stayed at the St. Mary's retreat house and spent our days hiking and cave-exploring or bumming around the campus of The University of the South. Each day included some of the divine hours or daily office - whether it was the morning prayer said with our little group at the retreat house, or the Sung Compline by candle-light in the glorious cathedral-like chapel at the University. It was there, on what they like to call "the holy mountain," that I seriously began to consider that God's still small voice might be calling me into a vocational ministry, much like what Father Patrick (St Alban's pastor) was doing. In the years since, Sewanee has become for me a place of pilgrimage and renewal.

My experiences there were also some of my very early experiences with praying the daily office of the historic church. Now, as a pastor and especially as a member of the Order of St. Luke, I have a commitment to use the daily office to shape my regular time of prayer (much like John and Charles Wesley themselves). Most days this means, for me, praying through the morning or mid-day office from The United Methodist Book of Worship (UMBOW). The four daily prayer services found in that worship book (morning, mid-day, evening, and night) are more flexible and (potentially) shortened forms of the offices as they are practiced by Anglicans.

One of the great things about the divine hours, as is mentioned below in the video, is how they connect our daily rythms to the great story of God. The morning service as the sun is rising reminds us of the women going to the tomb around sunrise to find Christ risen, and the rising sun points us back to the Rising Son and invites us to ponder it. The mid-day office (especially in some of the prayers found in the Book of Common Prayer) reminds us in part that Christ was hung on the cross at mid-day. As the lamps are lit for evening as the sun is setting, we remember the Light of Christ, to whom John the Baptist testified, taking flesh and dwelling among us in a dark world. At compline, or night prayer, we always (in the Methodist and Anglican rites) recite the Nunc Dimitis of Luke 2:28-32 before closing our eyes to sleep and, as the Archbishop of Canterbury once put it, we 'rehearse' in preparation for the end of our own lives, commending ourselves into the hands of God.

The video below is about the use of the Daily Office at Sewanee. Below that is a version of the United Methodist rite of Evening Praise and Prayer that can be easily printed on a single piece of card stock and used privately or in groups. The prayers of the people could come in the form of a pre-scribed litany (such as the "standard" litany included in the Evening service itself at UMBOW p. 575-6, or the suggested alternative litany at UMBOW p. 495), or the people could simply lift up names, concerns, and prayers extemporaneously, with the call and response said following each concern.



==============================================

Evening Praise and Prayer
As taken from The United Methodist Book of Worship, p.574 and The United Methodist Hymnal p.878

One: Light and Peace in Jesus Christ.
All: Thanks be to God.

[ Incense may be burned with these words:
I call upon you, O Lord; come quickly to me; give ear to my voice when I call to you.
Let my prayer be counted as incense before you;
and the lifting up of my hands as an evening sacrifice. (Psalm 141:1-2) ]

The Gloria Patri may be said or sung (see Hymnal #70):

Glory be to the Father, and to the Son, and to the Holy Spirit,
As it was in the beginning, is now and ever shall be, world without end. Amen.

Hymn(s) may be sung

This or another prayer may be said by a leader or by all in unison:

We praise you and thank you, O God,
for you are without beginning and without end.
Through Christ, you created the whole world; through Christ you preserve it.
You made the day for the works of light
and the night for the refreshment of our minds and bodies.
Keep us now in Christ; grant us a peaceful evening,
a night free from sin; and bring us at last to eternal life;
Through Jesus Christ and in the Holy Spirit, we offer you all glory,
honor, and worship, now and forever. Amen. (4th Century Evening Liturgy)

Scripture Reading(s)

Silence

Song of Praise: traditionally, “Magnificat” (Hymnal #198-199); or another song may be used

Prayers for ourselves and others. After each prayer the people may respond:
One: Lord, in your mercy,
All: Hear our prayer.

The Lord's Prayer

One: The grace of Jesus Christ enfold you this night. Go in peace.
All: Thanks be to God.

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12/1/11

Maranatha!

Now that we've entered into Advent, our liturgical life is centered on watching for the coming of the Lord. We keep watch as we approach Christmas and remember his coming as a tiny child born of the Virgin Mary, and we also keep watch for his coming as King in glory, at the end of the age.

The video below features the Paul Manz anthem, "E'en So Lord Jesus quickly Come" based on the final chapter of the Book of Revelation. It is being sung by a choir at the First United Methodist Church in Dallas (which I drove by a few times when I lived there, but never attended). A favorite at downtown churches, perhaps, we sang this lovely piece a few times when I was in the choir at First Methodist of Baton Rouge as well.




Merciful God, you sent your messengers the prophets to preach repentance and prepare the way for our salvation. Give us grace to heed their warnings and forsake our sins, that we may greet with joy the coming of Jesus Christ, our Redeemer, who lives and reigns with you and the Holy Spirit, on God, now and forever. Amen.

(United Methodist Book of Worship #250, and Book of Common Prayer 1979, p.211)

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11/28/11

Roman Catholics buy iconic Protestant cathedral

The Crystal Cathedral in Garden Grove, California, has long been an Icon of the quintessentially American form of Christianity: evangelical Protestant "Televangelism." I remember occassionally catching bits of services from the famed church on cable TV throughout my life; they were not all that different than what we were doing in traditional Methodist and Baptist churches, a service of hymns+evangelistic sermon+more hymns, yet on a much grander scale. Founded by Robert Schuller, this church is affiliated with the Reformed Church in America.

Like many independent mega-churches, the position of senior pastor of the Crystal Cathedral Ministries has been "passed down" through the Schuller family, though the Schullers have been accused by some of poor leadership and financial management in recent years. In 2010 the church's leadership board filed for bankruptcy and, according to a recent NPR story, the church building has been purchased by the Roman Catholic diocese of Orange. Though other offers were on the table, the fact that the Roman Catholic diocese would continue to use the building as a house of worship was a key factor in the decision to sell to them over other potential buyers. The building will be remodeled for use as a Catholic cathedral (this will no doubt include the installation of the cathedra, or bishop's chair, to make the place a proper cathedral).

I can't help but feel that this is a deeply sybolic moment. The Crystal Cathedral has been a bastion and symbol of several trends in American Protestantism during the 20th century. It is affiliated with a "mainline" denomination and has maintained classic mainline Protestant worship styles in a changing culture, resisting the move towards more contemporary musical styles. The church was also one of the pioneers of televangelism with its "Hour of Power" program airing across the continent. Like many evangelical churches (and basically all TV-churches), this one certainly has been centered around the personality of a charismatic leader.

So what might the Roman Catholic buy-out symbolize? Is this a sign of the failure of a whole model of church, or simply the failure of a few leaders to handle money well? Do we see here that, in spite of all their significant difficulties, that the Roman Catholic Church as an institution ultimately has a deeper stability than even the most dynamic of evangelical churches? Is this an example of a church that marries itself to the spirit of the times finding itself a widow when the times change?

No doubt, the ministries of the Crystal Cathedral have inspired many over the decades, and probably helped more than a few to establish and maintain a salvation-claiming faith in Jesus Christ as Lord. My prayer is that God will bless the work of the Crystal Cathedral Ministries, which will continue with or without their iconic building, as well as the work of the Catholic diocese - that in all things God may be glorified. Gloria Deo!

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11/22/11

The Conversion of C.S. Lewis

Today, November 22nd, in the sanctoral cycle or calendar of the Episcopal Church is the feast day of Clive Staples (or "C.S.") Lewis. Lewis has, of course, been very influential in English-speaking culture and Christianity over the last 75 years, far beyond the borders of his own Anglicanism. Below is a video recounting his conversion to faith in Jesus Christ, from a documentary about Lewis, and the prayer from Lesser Feasts and Fasts.




O God of searing truth and surpassing beauty, we give you thanks for Clive Staples Lewis, whose sanctified imagination lights fires of faith in young and old alike. Surprise us also with your joy and draw us into that new and abundant life which is ours in Christ Jesus, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.

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11/17/11

Are we in Purgatory just now?

The Incarnatio Blog (of Methodist pastor Rev. Matt O'Reilly) ran an interesting post a while back with an meaty quote from N.T. Wright about a Biblical understanding of purgatory: "purging" happens not in a cosmic prison after death, but rather it is the business of the pilgrim life in this age. Though I may be mistaken, I believe that St. Ambrose of Milan (one of the great early fathers) said some things that, while not exactly the same, could be compatible with this notion: that this life, and ultimately death at the end of this life, are part of our cleansing process to prepare us to meet the Lord God "face to face" as St. Paul says in 1 Corinthians 13.

This might fit well with 2 Corinthians 4:17 (especially as the NRSV translates it compared to other translations) "this slight momentary affliction is preparing us for an eternal weight of glory..." The difficulties of this life are what strengthen us enough that we may stand glory (this is the theme of the movie "The Shadowlands" about the life of C.S. Lewis).

Much teaching that I hear (in Protestant churches, anyways) downplays or simply ignores the many Biblical teachings on the postive contributions that pain, suffering, and difficulty can make to our spiritual growth. It seems we mostly try to explain away these things, or explain why God isn't really "at fault" for them, or worry about how such teachings might be hijacked and abused by various "oppressors." Those mainline Protestants who worry about how this or that traditional teaching may be hijacked by oppressors seem particularly prone to "throwing out the baby with the bathwater" for some reason, thus you now and then hear the assertion that "suffering is never redemptive," which is clearly contrary to the Christian message of the cross. The affirmation that difficulty can help us to grow and to embrace God is a frequent theme in the New Testament and the whole Christian tradition.

N.T. Wright's argument, if correct, would naturally render prayers for the souls in purgatory as practiced among Roman Catholics quite superfluous (which Protestants have basically always asserted anyway). Yet, the reading that "this life is purgatory" would still need to account for a further post-mortem purging for (some of) the elect, (particularly on the Day of Judgment) as St. Paul taught in 1 Corinthians 3:11-15. In that sense, there might be appropriate ways to pray for those faithful who have died and are waiting to face that firey judgment. In the United Methodist Book of Worship (p. 495, borrowing from the Book of Common Prayer [1979], p. 389) we, rather in rather broad terms "commend to God's mercy those who have died, that his will for them may be fulfilled".

Check out the full Incarnatio post with N.T. Wright quote here. Also, see the video below:

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11/13/11

Back to the Fathers: An Oden Interview

On Oct. 21st (about 3 weeks ago), in honor of his 80th birthday, Christianity Today re-ran an interview with Thomas Oden from September 1990. Oden has been a significant influence on me, especially in my seminary years through his books such as Agenda for Theology, Rebirth of Orthodoxy, and his massive ecumenical Systematic Theology in which he advocated giving much more attention to the ancient ecumenical consensus in theology and Scripture interpretation as we post-modern folks try to hear and understand the Biblical message for today.

Oden's "return to the early fathers/ancient consensus" project has often been called "Paleo-orthodoxy" (to distinguish it from 20th-Century's "Neo-orthodoxy"), though it really is just "orthodoxy" in the broadest sense. The interview was conducted by Christopher Hall, who is now a leading paleo-orthodox theologian in his own right. Some highlights from the interview are copied below, the whole article can be found here.

In place of modernity you call for "a careful study and respectful following of the central tradition of classical Christian exegesis." In other places you call this orthodoxy. What is orthodoxy?

Lancelot Andrewes, a sixteenth-century Anglican divine, stated the answer as memorably as anyone, with a five-finger exercise: "One canon, two Testaments, three creeds [the Apostles', Nicene, and Athanasian], four [ecumenical] councils, and five centuries along with the Fathers of that period," by which he meant the great doctors of the first five centuries: Athanasius, Basil, Gregory of Nazianzus, and John Chrysostom in the East; and Ambrose, Augustine, Jerome, and Gregory the Great in the West.

Do you see the Holy Spirit involved in that process?

Each of these creeds, councils, and teachers confessed that it was the Holy Spirit who was forming the consensus about orthodoxy and heresy. The council definitions were not something externally imposed on the church. They emerged only to define the already prevailing general lay consent to apostolic teaching.

You would say the formation of the Canon cannot be separated from the work of the Holy Spirit.

Exactly. The Spirit guides us to all truth. The Spirit helps us to remember. It is the Spirit who both calls forth the written word and guarantees its accurate transmission. The notion of canon is impossible to conceive without the premise of the Holy Spirit's activity. God the Spirit not only enables the Canon but calls forth the community to affirm and transmit the Canon.

What would you say to someone who claims, "I've got the Bible. I don't need church history or systematic theology"?

We would not even have the Bible without its reliable transmission, which is another way of talking about the work of God the Spirit. Orthodoxy understands that God is at work in the body of Christ to form that body in history, awaiting God's own coming in the return of Christ.
Christ promised the early church the Spirit, who came on the first Pentecost and continues to dwell in the lives of the faithful. He promised that the Spirit would abide with this community, guide it, lead it to all truth, and help it recollect the words of the Lord. This is just what has been happening for the 20 centuries since the ascension. We're moving in the wrong direction when we say individualistically, "I've got my Bible; I don't need anything except these words." Protestants now need to recover a sense of the active work of the Spirit in history and through living communities. Our modern individualism too easily tempts us to take our Bible and abstract ourselves from the wider believing community. We end up with a Bible and a radio, but no church.

You have told about a dream in which you were walking in the New Haven cemetery. You came across your own tombstone and the epitaph read, "He made no new contribution to theology." Were you happy or distressed to read that?

In my dream I was extremely pleased, for I realized I was learning what Irenaeus meant when he warned us not to invent new doctrine. This was a great discovery for me. All my education up to this point had taught me that I must be compulsively creative. If I was to be a good theologian I had to go out and do something nobody else ever had done. The dream somehow said to me that this is not my responsibility, that my calling as a theologian could be fulfilled through obedience to apostolic tradition.

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11/9/11

The Lord is my Shepherd

The First United Methodist Church of Lubbock, Texas is one of the great "cathedrals" of United Methodism. Not in the technical sense, but like many of the Old World cathedrals, this congregation actively seeks to worship God "in holy splendor" in a large and beautiful gothic sanctuary, and they support numerous ministries, including a solid music ministry.

The video below comes from a Sunday service of worship as the choir sings the ancient and beloved words of Psalm 23. This Psalm resonates deeply with some of the other Scriptures, such as Psalm 100 and Ezekiel 34 that are set forth in the lectionary for the final Sunday of this Christian year, celebrating the Reign of Christ the King on Nov. 20th. In the video below one gets a glimpse at some of the best of our classic United Methodist worship arts and traditions, from the architecture to the vestments and paraments, from the stained glass to the wonderful choral music. All of this "holy splendor" calls the attention of our hearts to Him who is glorious Beauty itself.

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11/1/11

Prayer for All Saints Day

We bless your holy name, O God, for all your servants who, having finished their course, now rest from their labors. Give us grace to follow the example of their steadfastness and faithfulness, to your honor and glory; through Christ Jesus our Lord. Amen.

-from The United Methodist Book of Worship, 415

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10/29/11

Bumper Sticker Christianity

Here is a selection from the remarks of the Rev. Dr. Timothy C. Tennent, president of Asbury Theological Seminary, at the 2011 convocation. Though some in the United Methodist 'establishment' may still view this evangelical school with suspicion, I've long respected Asbury, and seriously considered attending school there, in large part because of its uncompromising commitment to being Wesleyan, no matter what others may think. No doubt this institution has been one major factor in the more general recovery of Wesleyan theology in United Methodism in recent years. Asbury trains more United Methodist clergy each year than any of our "official" United Methodist seminaries (and Duke would likely be the next largest clergy supplier).

In the video below Dr. Tennent, a Methodist elder (presbyter), calls fellow evangelicals to task for reducing the gospel to slogans. In some ways this might be what has made evangelicalism successful, it is after all much easier to communicate a simple "slogan" gospel than it is to communicate, say, a deeply nuanced covenantal and sacramental theology. So evangelicals have dumped much of the difficulties of deep theology, focusing on "the basics," and with wide effect. What the Bible gives us, however, is not always simple - it is as deep and complicated and nuanced as real life, and it calls forth deep and real Christians, as Sacred Scripture puts it:

"Therefore let us go on to perfection, leaving behind the basic teaching about Christ, and not laying again the foundation: repentance from dead works and faith toward God..." (Hebrews 6:1)

Dr. Tennant and Holy Scripture, call us to move beyond the "continuous partial attention" of our digital world, to really "attending upon the ordinances (and oracles) of God," and call others to do likewise. Certainly the Bible and also the Christian tradition, from the Fathers to Aquinas, from Luther to the Wesleys, from Newman to Lewis to Wright offer us a deeply thoughtful, and intellectually rich and fulfilling faith. One of the really counter-cultural calls of the contemporary Christian, especially if he would be "evangelical" in the broadest sense, is to call people to move beyond "partial attention" to deep reflection and hard thinking.

I like what John Wesley said, "But it is not part of my design, to save either learned or unlearned men from the trouble of thinking.... On the contrary, my intention is, to make them think, and assist them in thinking. This is the way to understand the things of God."
(From the Preface to Explanatory Notes upon the Old Testament.)

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10/25/11

Episcopal split gets uglier

The excerpts below come from a recent Wall Street Journal article, which (for as long as the link still works) can be found in full here. The Episcopal Church, headed by Presiding Bishop Katherine Schori is pursing an aggressive policy of...well..."persecution" is far too strong a word, but certainly "obstruction" is fair... she is pursing a policy of obstruction of alternative Anglican Churches forming in the United States. Here is what the article says:

When the Church of the Good Shepherd in Binghamton, N.Y., left the Episcopal Church over disagreements about what the Bible says about sexuality, the congregation offered to pay for the building in which it worshiped. In return the Episcopal Church sued to seize the building, then sold it for a fraction of the price to someone who turned it into a mosque.

The congregation is one of hundreds that split or altogether left the Episcopal Church—a member of the Anglican Communion found mostly in the United States—after a decades-long dispute over adherence to scripture erupted with the consecration of a partnered gay bishop in 2003. But negotiating who gets church buildings hasn't been easy. Presiding Bishop Katharine Jefferts Schori said she'd rather have these properties become Baptist churches or even saloons than continue as sanctuaries for fellow Anglicans...

In 2009, breakaway Episcopalians in the U.S. and Canada formed the Anglican Church in North America, which now reports 100,000 members in nearly 1,000 congregations. This group has been formally recognized by some Anglican primates outside of the United States.
Bishop Jefferts Schori says this new Anglican group is encroaching on her church's jurisdiction, and she has authorized dozens of lawsuits "to protect the assets of the Episcopal Church for the mission of the Episcopal Church." The Episcopal Church has dedicated $22 million to legal actions against departing clergy, congregations and dioceses, according to Allan Haley, a canon lawyer who has represented a diocese in one such case.

Now the Episcopal Church has upped the ante: It has declared that if congregations break away and buy their sanctuaries, they must disaffiliate from any group that professes to be Anglican.
Rather than agree to this demand to disaffiliate from Anglicanism, Pittsburgh's All Saints Episcopal Anglican Church last month walked away from the building it had inhabited since 1928. The congregation called the Episcopal Church's demand "mean-spirited" and an attempt to deny "the freedom of religious affiliation."


I have a deep kinship with the Anglican tradition, and am quick to emphasize the many elements of United Methodist liturgy, doctrine, and polity, and 'church culture' that are direct "hand-me-downs" from Anglicanism. Sometimes people ask me why I haven't become Episcopalian. If I were a layman, perhaps I would consider it - I have had the joy of working with several Episcopal congregations in Louisiana that deeply embody what is best in the Anglican tradition (I was married in one of them), and no doubt I could go about my business as a truly catholic, truly reformed, truly evangelical Christian in one of those fellowships.

Yet as a pastor, I do not believe I could serve and work under and be in some ways dependent upon the current leadership of The Episcopal Church. From an evangelical perspective, one certainly has to wonder at times about the strength of their commitment to Biblical authority or Scriptural holiness. While Scripture calls for chastity and warns against homosexual behavior (1 Cor. 6:9-11), the bishops have taken various steps to promote homosexual relationships, brushing aside the many objections to this. While Scripture calls for Christians to refrain from engaging in lawsuits in worldly courts (in the same chapter actually, 1 Cor. 6:1-8), the leadership of the Episcopal Church - which elected the liberal Schori a few years back, perhaps to send a symbolic message to the rest of the Anglican Communion that Americans are free to do whatever they want - is now (following her lead) setting aside millions of dollars to sue breakaway congregations. She is even attempting to discipline or remove bishops (such as now is happening in South Carolina) who, perhaps preferring faithfulness to Scripture and charity towards fellow believers, fail to sue these breakaway congregations.

In all fairness, the Episcopal Church is disputing the accuracy of the claims in this Wall Street Journal article but certainly these three things are in fact happening: moves toward embracing the homosexual lifestyle, lawsuits breakaway groups, and disciplining bishops who fail to sue other Anglicans.

In refusing to accommodate breakaway congregations that want to join the new Anglican Church in North America, Schori and church leaders claim that it makes no sense to sell to those who are trying to 'put you out of business.' Yet there have been alternative Anglican churches available for disaffected Episcopalians in this country for well over 100 years, so one wonders why the Episcopal Church has apparently moved recently into this more combative posture towards other Anglicans.

Schori says she wants to protect the resources of the Episcopal Church for the mission of the Episcopal Church - but why then this waste of millions for a legal offensive against fellow Anglicans (money that could have been used for mission), all the while selling off empty properties to non-Christian groups for lower prices than what the original breakaway congregations are offering to pay (you know, the people who actually paid to build and maintain the building in the first place)? This seems like poor financial stewardship that also comes off as (and maybe simply is) spiteful.

It really is a sad situation for what has been and still is in many places a great church with a rich tradition, indeed the Episcopal Church actually helped me discern my vocation to ordained ministry. Schori's combative posture appears to have nothing at all of self-sacrificial love or "the arouma of Christ" about it, but the reek of something quite different. Another sad aspect to all this is that the moves by the Presiding bishop and members of the leadership will likely further alienate moderate church members and accelerate rather than relieve the problems faced by the church, even while many faithful lay-people, clergy, and bishops in the Episcopal Church (including some friends of mine) are truly working hard to be faithful to the word, commands, and commission of Christ.

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10/20/11

Lewis on modern academic theology pt.3

This is my concluding reflection on Lewis' essay, "Modern Theology and Biblical Criticism," delivered to Anglican students and scholars at Cambridge in 1959. You can read the full essay in Christian Reflections. Here is how Lewis finishes out his essay:

"Such are the reactions of one bleating layman to Modern Theology. It is right you should hear them. You will perhaps not hear them very often again. Your parishoners will not often speak to you quite frankly. Once the layman was anxious to hide the fact that he believed so much less than the Vicar: he now tends to hide the fact that he believes so much more. Missionary to the priests of one's own church is an embarrasing role; though I have a horrid feeling that if such mission work is not soon undertaken the future history of the Church of England is likely to be short."

Lewis' quip about the layfolk hiding how much they do believe from the 'Reverends' reminds me of the opening of Luke Timothy Johnson's book, The Creed:

"Many Christians know that deadly moment at a party when their friends realize they actually believe something everyone has merrily been belittling. They recall their own stammered reassurances, their tortured reinterpretations, their relief when the conversation moves on, their self-contempt. They may never have heard of Nietzsche, may not be able to define Modernity, and may think of the Enlightenment as a chapter in a first-year college textbook. But their embarrassment at being seen as believers reveals them to be Christians whose view of the world has been shaped less by the Christian creed than by its cultured despisers."

What happens if the culture or the atmosphere of the theological seminary inculcates a deep unease with actual faith, so that the seminary trained clergy shift uncomfortably in their seats when the people of Christ begin speaking of actual moves of the Spirit in their lives, or actual miracles that have occured in response to prayer, or of their deep commitment to submit themselves to "living under" the words of some passage of Sacred Scripture?
Having attended a fine seminary of an historic Protestant church, I do believe that there is a degree to which the viewpoint and fundamental assumptions of "the cultured despisers" is very present, alongside a deep Christian faithfulness.

That is probably unavoidable to some extent; could it even be strangely helpful if it causes some students or faculty to attempt to recover the art of apologetics?

Still, I think the seminaries would do well to make abundantly clear that they exist for the faith and the life of church, to explore and pass along the faith of the church at the highest intellectual levels, and train clergy to do the same in the local setting. However, as I've said before, I believe one shortcoming of our seminary system in recent decades has been a focus on the intellectual dimensions of clergy training to the neglect of training in prayer, discipline, discernment, and other spiritual matters.

Thankfully, in recent years most of our seminaries have greatly improved in this area, adding spiritual formation groups and putting greater emphasis on the spiritual life. My hope and prayer is that the day will come when our seminary communities have a more monastic character, in that the students are all engaged in rhythms of prayer, work, and study together on a daily basis. I believe Nahotah House, the Episcopal Church's most Anglo-Catholic seminary, follows a similar model.
Surely, such a deep communal devotional life will radically "re-contextualize" the intellectual work, so that the same conversations or discussions, within this broader life of prayer and service, have a more obvious spiritual connection (or are more obviously useless and speculative). I'm happy to report that, from what I hear, there are neo-monastic houses now connected with our seminaries at Southern Methodist University and at Duke; though this is not yet part of the normal seminary experience, we are perhaps making strides in the right direction.

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10/15/11

The extreme center...

United Methodist Bishop Scott Jones wrote a book about our doctrine that called The United Methodist Church "the extreme center." That is a good description. We are a church and a (Wesleyan) theological tradition that quite deliberately sees itself as at once "catholic and evangelical and reformed" (2008 Book of Discipline, para. 102, page 59).

We hold to the ancient catholic faith of the undivided church, especially as expressed in the Apostles' Creed, the Nicene Creed, and the formulation of the Council of Chalcedon (para.101, page 42). Through Anglicanism we've inherited the classic 'catholic' liturgy and order of the ancient church, adapted to our own context (this, after all, is why Scott Jones is a 'bishop' not something else). We use the tradition and experience of the whole catholic/universal Church, across the ages to help us interpret Scripture.

Our official doctrinal statements, the Articles of Religion and the Confession of Faith, not only reaffirm this catholic faith, but also clearly embrace some of the key insights of the Reformation era: such as vernacular liturgy, married clergy, justification by faith, the offering of the Holy Sacrament in both kinds to the lay people, and especially the primacy of Biblical authority. So we are a reformed as well as a catholic church, especially in our emphasis on the primacy of Biblical authority for the life of the Christian Church.

We are also a church that has from the beginning been an evangelical church, seeking to share the good news (evangel) of Jesus Christ through word and deed with the whole world. We were, historically, deeply connected with the "Great Awakenings" and "revivalism" as Methodist preachers called upon sinners everywhere to repent, to accept Jesus Christ as Lord and Savior, and then to express that faith through changed lives and concrete actions in the world. We have always emphasized the need for each sinner to personally experience the forgiveness and salvation of Christ; and from the beginning we have been singing those great revivalistic songs.

This comprehensive identity, catholic+reformed+evangelical, is the great strength of Wesleyan Christianity. You get a little hint of that in the video below from Trinity United Methodist Church (Wilmette, Il). The church's worship space and the sung doxology, "Praise God from whom all blessings flow" by Anglican bishop Thomas Ken (Hymnal #95), are clearly inherited from our Anglican/catholic roots. The hymn that is then sung ("Pass me not, O gentle Savior") is one of the great evangelical revival hymns (351 in The United Methodist Hymnal). In an Episcopal or Catholic church you might get this glorious worship space, and the rich liturgical and sacramental worship that it signifies; in a Baptist or Evangelical Free church you might get this wonderful and heart-felt revival hymn; in this United Methodist Church you are given both.

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10/10/11

Lewis on modern academic theology pt.2

This post is a follow-up to my first post reflecting upon "Modern Theology and Biblical Criticism," a paper written and presented by C.S. Lewis for a gathering of Anglican seminarians at Wescott House, Cambridge in May 1959. Lewis, a "sheep" from the flock of Christ, over whom these seminarians will soon have charge, writes:

"Now for my second bleat. All theology of the liberal type involves at some point - and often involves throughout - the claim that the real behaviour and purpose and teaching of Christ came very rapidly to be misunderstood and misrepresented by His followers, and has been recovered and exhumed only by modern scholars. Now long before I became interested in theology I had met this kind of theory elsewhere. The tradition of Jowett still dominated the study of ancient philosophy when I was reading the Greats. One was brought up to believe that the real meaning of Plato has been misunderstood by Aristotle and wildly travestied by the neo-Platonists, only to be recovered by the moderns. When recovered, it turned out (most fortunately) that Plato had really all along been an English Hegelian, rather like T. H. Green.
I have met it a third time in my own professional studies; every week a clever undergraduate, every semester a dull American don, discovers for the first time what some Shakespearian play really meant. But in this third instance I am a privileged person. The revolution of thought and sentiment which has occured in my own lifetime is so great that I belong, mentally, to Shakespeare's world far more than to that of these recent interpreters. I see - I feel it in my bones - I know beyond argument - that most of their interpretations are merely impossible; they involve a way of looking at things which was not known in 1914, much less in the Jacobean period. This daily confirms my suspicion of the same approach to Plato or the New Testament. The idea that any man or writer should be opaque to those who lived in the same culture, spoke the same language, shared the same habitual imagery and unconscious assumptions, and yet be transparent to those who have none of these advantages, is in my opinion preposterous. There is an a priori improbability in it which almost no argument and no evidence could counterbalance."

The idea that Lewis criticizes here - that a 20th century American or German scholar knows better than 1st Century Christians in Palestine what Jesus really taught - is one example of the monumental arrogance of much of the modern intelligentsia (precisely what Lewis meant by "chronological snobbery"). And yet this is precisely the (often unspoken) idea upon which much of our academic theology is founded.

It makes far more sense that the ancient Christians, who inhabited the same thought-world of the New Testament authors would have all kinds of insights into the New Testament that simply elude the modern scholar. I am reminded of the New Testament professor at LSU, who pointed to the different "versions" of the Lord's Prayer and certain parables; he cynically asked teenage Christians, "If you really believe in the Bible, which of these versions is the infallible truth, how could they both be, since they are different?" as if the existence of more than one version of a teaching on prayer or a parable in the Gospels somehow implied a necessary contradition.

What the professor's question completely misses is what it means for Jesus to be a travelling preacher. Like Jesus, I've done a little travelling preaching and teaching myself and like any preacher, I know that we often reuse sermons, stories, illustrations - sometimes even to make different points in different contexts - and of course every time you tell it, it is just a bit different. Any preacher would know this. The fact that we see this in the Gospels, far from demonstrating contradition, simply lends credence to the historical narrative (so, Luke and Matthew put the Beatitudes in different sermons preached in different places...perhaps it is because Jesus preached on the Kingdom-shaped life more than once!). That a well-educated professor could miss this point shows a poverty of insight (and perhaps in some such instances it is a voluntary poverty, conveniently ignoring genuine historical possibilities for the sake of spreading skepticism in young minds, after all).

Lewis hits on one major reason why I believe that Tom Oden and other "paleo-orthodox" (or just plain "orthodox," it means the same thing) theologians are quite right to look to the consensus of the ancient church in Scriptural interpretation. The Protestant Reformers drew upon Scripture and the Early Fathers to help reform the Medieval Church; their cry was "ad fontes!" - "back to the fount." This is also precisely what Wesley means by looking to "primitive" Christianity as a guide for Christian teaching. My own New Testament professor in seminary, representing the very attitude that Lewis critiques, encouraged us to resources and commentaries that were less than 30 years old in our study of the sacred text, as if the Spirit had been utterly silent before his own career began. Modern scholarship has certainly brought us some valuable insights into the New Testament, but Lewis, Wesley, and the Reformers had it right: we should learn first from the Ancient Church, and in our studies as pastors the Modern scholarship should not be used as a substitute for the classic tradition, but as a supplement to it.

The development and popularity of the Ancient Christian Commentary on Scripture series (edited by Tom Oden) is an important development in the recovery of that ancient witness that Lewis (along with Wesley, and the Reformers) is talking about. May the church of the next century recover the ability to listen to voices from beyond just the last 30 years, but from the whole communion of saints, and especially those fathers of the early days who lived and breathed in the same culture as the New Testament writers themselves.

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10/6/11

George MacDonald on prayer requests

From this coming Sunday's Lectionary Bible readings:

"Rejoice in the Lord always; again I will say, Rejoice. Let your gentleness be known to everyone. The Lord is near. Do not worry about anything, but in everything by prayer and supplication with thanksgiving, let your requests be made known to God. And the peace of God which surpasses all understanding will guard your hearts and your minds in Christ Jesus." (Philippians 4:4-7, NRSV)

The excerpt below comes out of From the Library of C.S. Lewis, a compilation of short selections from writers across the Christian tradition, all of whom had some influence on the thought of C.S. Lewis. If you are looking for a "reader" in the Chrsitian Tradition, an absolute necessity for the United Methodist pastor, this is an nice one.

But if God is so good as you represent Him, and if He knows all that we need, and better far than we do ourselves, why should it be necessary to ask him for anything?"

I answer, What if He knows prayer to be the thing we need first and most? What if the main object in God's idea of prayer be the supplying of our great, our endless need - the need of Himself? What if the good of all our smaller and lower needs lies in this, that they help drive us to God?

Hunger may drive the runaway child home, and he may or may not be fed at once, but he needs his mother more than his dinner. Communion with God is the one need of the soul beyond all other need; prayer is the beginning of that communion, and some need is the motive of that prayer. Our wants are for the sake of our coming into communion with God, our eternal need.

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10/4/11

This Day in History...

According to NPR this morning, today in 1535 the Coverdale Bible was published by Myles Coverdale, an English presbyter/priest. It was the first complete Bible to be published in modern English. Coverdale went on to become bishop of Exeter. So as we continue to celebrate the 400th anniversary of the exquisite King James Version (1611) of the Bible this year, we also today celebrate the 476th anniversary of the Coverdale Bible.

9/21/11

Lewis on modern academic theology pt.1

"Modern Theology and Biblical Criticism" was the name of a paper written and presented by C.S. Lewis for a gathering of Anglican seminarians at Wescott House, Cambridge in May 1959. I read this paper recently and believe that many of his points are still quite relevant to the renewal of (mainline) theological education. Lewis confesses that he no doubt has many mis-understandings because he is an outsider to the theological academy (the academic study of the New Testament in particular), but even this may make his comments all the more helpful for these students of theology:

"Though I may have nothing but misunderstandings to lay before you, you ought to know that such misunderstandings exist. That sort of thing is easy to overlook inside one's own circle. The minds you daily meet have been conditioned by the same studies and prevalent opinions as your own. That may mislead you. For of course as priests it is the outsiders you will have to cope with. You exist in the long run for no other purpose. The proper study of shepherds is sheep, not (save accidentally) other shepherds. I am a sheep...And now I start my bleating."

We see here one good argument in favor of having a genuinely diverse theological faculty or curriculum, at least when it comes to "radical new understandings/methods": so that we do not have a complete assimilation of the student into some "academic worldview" that turns out to be a passing fad (remember Process Theology?) or totally useless to the actual work of pastoring (remember Process Theology?). There has at times been a very real divide between the intellectual (and spiritual) priorities of the seminary on the one hand and the actual needs of the local parish (and indeed, the soul of the Christian) on the other. It is critically important that the seminary remember, through and through, that it exists for the church, to provide intellectually, morally, and spiritually qualified spiritual shepherds. For that work we should always look to the time tested methods and theologies that have endured the centuries, while fads came and went.



This same issue of "theological parochialism" also plays out in a broader way in the church: we may at times forget how vast the Church of Jesus Christ actually is. This is why I tell my Methodist friends they really ought to go spend enough time with Charismatics or traditionalist Roman Catholics to begin to understand how they think and believe. By the very nature of denominationalism, we often end up working primarily with people who have had a very similar faith experience to our own, and this can cause us to neglect or even despise the insights we might gain from listening to other brothers and sisters in Christ.

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9/18/11

On the holiness of Christian leaders

As mentioned a while back, I am currently reading (at a ridiculously slow pace, I confess) The Book of Pastoral Rule by St. Gregory the Great. I am hoping to learn a bit more about spiritual leadership and the care of souls from the wisdom of the ancient church than what was included in my seminary training. In keeping with a suggestion I received, I will from time to time be reflecting and commenting on this ancient text.

Here is a memorable line from Part I, section 4:

For no one who is imperfect should dare to seize a position of spiritual leadership, just as no one who staggers on level ground should set foot on a cliff.

Those who become pastors or shepherds should not be "imperfect" or else they endanger themselves as well as those under their charge. What we mean by "perfect" is something that is discussed frequently among Wesleyan Christians, since John Wesley insisted that we should all be "going on to perfection." He also required, and this requirement remains a part of our ordination process in the United Methodist Church, that those seeking to become Methodist clergy should affirm that they are "going on to perfection" and also that they "expect to be made perfect in love in this life" (see The Book of Discipline of the United Methodist Church, 2008 para. 336; p. 246).

All of us who are ordained have answered "yes" to those questions, implicitly agreeing with St. Gregory's statement above. Some may have done so with fingers crossed, but many of us after meditating upon the nuances of meaning of the word "perfect" have done so with a clear conscience.

In Wesley's day, the 18th Century, it seems the word "perfect" had a bit more nuance than it now does in contemporary English usage. In once sense, it simply means "mature" or "grown up." In fact, today's Bible translations often render the Greek (telos) as "mature" where the old translations rendered it as "perfect" (for example, compare 1 Corinthians 2:6 in the NRSV and ESV on the one hand with the KJV). I do expect to be spiritually grown up or mature in this life, by God's grace, I hope to have already had a moment or two of maturity here and there.

On the other hand it seems that in 18th Century usage, as still today, "perfect" also had the sense of "utterly complete," "sublime," and "faultless." In Ephesians 4:13 we find this word used to describe being "grown up" (thus, "mature") but grown up into the image and full stature of Jesus Christ, who is the pure and sinless One, so that "mature" here also takes on the loftier sense of "perfection." I believe this is the destiny of every Christian in the coming age, though clearly it seems that not all reach it before death.

In seminary we were told that Wesley believed he knew other people who had reached this level of growth, but did not claim it for himself.

Of course, there is a line of connection between being spiritually mature and going on to the "full stature of Christ." The one who is spiritually mature is precisely the one who is most aware of his own faults and sins, yet who also is most determined to pursue holiness and Christ-likeness in his lifestyle. It is the one who is mature who wants to become glorious and luminous. Thus one can be perfect (spiritually mature and grown up) while still pursuing perfection (theosis by utter union with Christ) and freely admitting not yet to have attained it (see Phil. 3:12, and those being the words of Saint Paul, who was not only a saint, but also an apostolic leader).

This is basically the view of St. Augustine who wrote: "The Apostle (Paul) speaks of himself as both perfect and imperfect: imperfect when he considers how much righteousness is still wanting in him but perfect in that he does not blush to confess his own imperfection and makes good progress in order to attain it (perfection)." (On Two Letters of Pelagius, 3.19)

Perfection can mean maturity or it can mean attaining to the "fullness of the stature of Christ," and it would seem that "perfection" can also be used to describe the person "in process" - already mature, still pursuing Christ-likeness. Indeed we use "Christ-likeness" or "holiness" in just the same ways.

And, I believe, this is coherent with John Wesley's own teaching: "Christian perfection, therefore, does not imply (as some men seem to have imagined) an exemption either from ignorance, or mistake, or temptations. Indeed, it is only another term for holiness. They are two names for the same thing. Thus, everyone that is holy is, in the Scriptural sense, perfect. Yet we may, lastly, observe, that neither in this respect is there any absolute perfection on earth. There is no perfection of degrees as it is termed; none which does not admit of a continual increase. So that how much soever any man has attained, or in how high a degree soever he is perfect, he hath still need to 'grow in grace' and daily to advance in the knowledge and love of God his savior (see 2 Pet. 3:18)...He, therefore, who liveth in true believers hath 'purified their hearts by faith'; insomuch that everyone that hath Christ in him, the hope of glory, 'purify himself, even as he is pure' (1 Jn. 3:3)." - Sermon XXXV, "Christian Perfection," 1.9 & 2.6

So, to return to St. Gregory's point, let no one become a spiritual leader who is not holy and pursuing deeper holiness. For it will surely be difficult to train others in a way of living that we have not yet learned ourselves.

How well are we the clergy (and other Christian leaders) doing here? Have we a deep knowledge of Christ and of things Spiritual? Are we deeply formed in God's Holy Word and shaped by prayer and the sacraments and the other spiritual disciplines? Are we people of genuinely pure, charitable, and holy character? I suspect we are in fact a very mixed bag.

Not too many days ago I attended a "Sacred Trust" training event about "boundaries" for clergy. In particular it reminded us not to cross unethical sexual boundaries. The presenter shared a number of horrifying anecdotes of clergy from her conference who had said and done a number of extremely inappropriate (not to mention sinful) things, some of it online. The fact that such a training event even exists to tell us things that are already taught in the Bible is a reminder of how far short any of us may fall of the heavenly calling we have received, and how very present temptation remains for each of us.

Yet the promise and the vocation remains before us, "I can do all things through Christ, who strengthens me." (Phil. 4:13)

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9/12/11

Rumor has it: Archbishop to step down in 2012

It is now being reported that the Archbishop of Canterbury, Rowan Williams, is planning to step down next year. It is believed that Cambridge University will create a position for Williams so that he can pursue an academic life; he studied, taught, and served as a chaplain at Cambridge.

Archbishop Rowan, aged 61, could serve almost ten more years, since he is not required to stand down until he is 70 years old, however reports indicate he would like to give his successor plenty of time to settle into the role of archbishop before the next Lambeth Conference (probably in 2018), which will no doubt have plenty of difficult issues to deal with.

It is also being suggested that the Archbishop of York would act as a caretaker until the new Archbishop of Canterbury could be selected. Bishop of London Richard Chartres has been suggested as a likely successor as Archbishop of Canterbury. Chartres recently preached the homily at the Royal Wedding, has a close connection to the Royal family, and has had an increasingly prominent place in the media (at least I've noticed and linked this blog to more articles about him in recent months). Interestingly, while Rowan Williams made paving the way for women bishops one of the goals of his reign, Bishop Chartres, a traditionalist, is reported to oppose womens' ordination (which, perhaps more importantly, presumably makes him a traditionalist on sexual issues as well).

The full article from "The Telegraph" can be found here. And some other links are at the Duke Divinity Blog.

Personally, I think this is likely a good change for Anglicanism. Rowan Williams is a gifted academic theologian, but I do not believe his reign as archbishop has been effectual for strengthening the Anglican Communion. I wonder what the election of Chartres could mean for the row within the Church of England over women bishops (since many Anglo-Catholics are threatening to leave for Rome if they do not receive some special protections for their position that, as yet, they do not have), and also for the wider divisions within the Communion.

Perhaps the next archbishop, whomever he may be, will provide a more decisive leadership that will bring the current crisis to some sort of resolution, rather then attempting the impossible task of appeasing all sides of controversial issues, even where they are diametrically opposed to one another.

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9/6/11

Catholics help repair Anglican cathedral

The Roman Catholic Archdiocese has pitched in $25,000 to help with millions in repairs needed to the Washington National Cathedral (Episcopal).

“The National Cathedral holds a special place in the hearts of all of us in Washington,” said Cardinal Donald Wuerl of Washington.
“So many recognize it as a national house of prayer, and indeed its magnificent Gothic spires are a reminder of our constant need to raise our hearts in prayer to God in the midst of all our daily preoccupations.”

It is nice to hear of Christians from different demonimational streams looking to help one another (since all too often we hear Episcopalians and Catholics bashing one another for being either too rigidly narrow-minded or too liberal and heretical). The full story is here.

If you'd like to make a contribution to restoring the Cathedral you can find more info here.

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8/28/11

Feast of St. Augustine of Hippo

I've often heard, among my knowledgable Roman Catholic friends of that great quote from Augustine about believing in the Bible because he first believed in the authority Church. I suspect what he is really talking about is not a particular theoretical model of the magesterial authority of the bishops (certainly he is not talking about the infallibility of the pope), but rather the authentically holy lives of the people in the community who are therefore clearly trustworthy.
Here (in a letter to St. Jerome) he speaks of his estimation of the Bible:

For I confess to your charity that I have learned to yield this respect and honor only to the canonical books of Scripture: of these alone do I most firmly believe that the authors were completely free from error. And if in these writings I am perplexed by anything which appears to me opposed to truth, I do not hesitate to suppose that either the manuscript (MS) is faulty, or the translator has not caught the meaning of what was said, or I myself have failed to understand it.

As to all other writings, in reading them, however great the superiority of the authors to myself in sanctity and learning, I do not accept their teaching as true on the mere ground of the opinion being held by them; but only because they have succeeded in convincing my judgment of its truth either by means of these canonical writings themselves, or by arguments addressed to my reason.

I believe, my brother, that this is your own opinion as well as mine. I do not need to say that I do not suppose you to wish your books to be read like those of prophets or of apostles...

St. Augustine of Hippo, Letter LXXXII, NPNF1, vol 1. p. 350

I appreciate Augustine's humility before the text, especially for so learned a man. These ideas of his are widely held and taught today across the Church, particularly among Evangelicals. One of the troubles that has beset the historic churches since the rise of critical scholarship is precisely a loss of humility before the text, and perhaps by implied extension, before God himself. If the seminary professors do not fear the Lord, we should not be surprised if the pastors they train do not either. And if pastors do not fear the Lord, we should not be surprised if the God they proclaim is less than compelling to those who would listen to them.

One of the great benefits of the renewed interest of recent years in studying the Early Church Fathers is precisely that we can relearn an approach to our faith that is intellectually rigorous while also remaining deeply faithful and reverent. There is a long tradition of seeing the practice of worship, the doing of the liturgy, in the Church as a way of doing theology. Perhaps we should also say that at its best, scholarly theology should be a form of worship.

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8/24/11

A Day in the life of a bishop

I ran across this article from The Guardian: A Working Life, following a busy day in the life of English Bishop Richard Chartres of London (who recently delivered the homily at the Royal Wedding). His day sounds a good deal more full of busy-ness than mine, yet it seems he finds time for extensive reading and reflection. Humbling.

I thought this quote profoundly true, pointing I think to that holy middle ground between liberal, revisionist theology and practice on the one side and "we have to do this because we always have" reflexive and unthinking traditionalism on the other:

"A person with a sense of history and no sense of destiny is no doubt a very boring fellow; a person with a sense of destiny and no sense of history is a very dangerous fellow."

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8/19/11

Do we need ordained clergy?

In reflecting on the lectionary's Gospel text for this coming Sunday (Matt. 16), which speak of the authority of the apostles (Peter in particular as their leader) to "bind and loose," I have been reflecting a bit on the "authority" of the church leaders.

Having spent plenty of time around Christians who are young, individualistic, evangelical/"low-church", or emergent/ing/ence, I've certainly run across plenty of complaints against the "clericalism" of the historic churches. Sometimes this issue of clericalism has come up in conversations surrounding our current attempts to streamline some parts of The United Methodist Church's organization as well. It can seem quite silly at times how dependent the gatherings of Christian believers are upon the ordained clergy in our tradition (and it is even more the case in some other traditions).

Some United Methodist bishops, rather than calling for less clericalism have instead been calling for better clergy: they are constantly emphasizing how 'excellent' (perfect?) our clergy must learn to become and perform in every aspect of their work from vision-casting and leadership and pastoral work and preaching and teaching and evangelical outreach to community-forming and so on...if we are to lead the church into renewal. It seems a great deal of pressure upon our humble and imperfect shoulders (though if some of the stories I hear are true, it seems we do have plenty of room to improve our ranks of clergy).
Others (even other clergy!) have simply wondered why we should have an ordained clergy at all, appealing to a vague broad stroke image of an early church with no ordained clergy, but only a very loosely organized gathering that exudes some vague sense of "community" that is difficult to nail down - difficult because the mental picture is, after all, an imaginary one. Such appeals often don't have detailed Biblical exegesis or appeals to the Christian tradition - the reasoning and experience of the whole Spirit-led Church - ready at hand to support their picture of a clergy-less church. Mostly likely they have in mind the notion that "we are all priests after all" based upon 1 Peter 2. And some Christian groups (such as the Amish) have no clergy at all.

Sometimes I sympathize just a bit with these anti-clerical clergy, but the more I think on it, the more it seems that many of our problems I see arise not from having an ordained clergy per se, but from trying to maintain an professionalized clergy - with the expense of top-notch (read: expensive) graduate schooling (seminary), health insurance, benefits, pension and retirement plans, and so on. These sorts of things were certainly unheard of in the Biblical church and should perhaps be seen as optional. What we certainly do have set forth in the Bible is a well-educated clergy (but, perhaps informally so, as with the training the disciples received by travelling with the Master); a clergy who were ordained and comissioned through the laying on of hands of established church leaders (see Acts 6 & 13; 1 Tim. 3 & 4; Titus 1 etc.), who also made some or all of their living as clergy (see 1 Cor. 9:14). Indeed such ordained leaders are a gift from God (see Eph. 4).

As an aside, if all your impressions of the clergy came from watching recent films, you might think it absurd to call them a "gift" from God - or so I reflected while recently re-watched "The Kingdom of Heaven" (starring Liam Neeson, Jeremy Irons, and Orlando Bloom) in which the clergy are universally wicked and disgusting characters. Anyways...

We could have some debate as to whether there is any sense in which the authority to bind and loose given by Jesus to the Apostles (Matt. 16 & 18) or the authority to forgive or withold forgiveness of sins (John 20) was also passed along by the apostles to subsequent church leaders: the elders and bishops and deacons, from the early church down to the present day. I believe the answer is 'yes' - again, as a gift from God.

All of this came together as I was reading a John Keble sermon today (one of the great theologians of the Oxford Movement seeking to recover the ancient and catholic roots of the Church of England) in which he addresses the "all believers are priests, so can't we just do church without them" objection to maintaining an ordained clergy (nevermind that such an objection needs to do business with the passages already cited). Here is what Keble says:

"Yes, brethren, we are all kings and priests because we are all members of Him who is the true King and Priest. We are kings to rule over our own wild passions and fancies; we are priests to offer ourselves, our souls and bodies, a living sacrifice to God, and to join in offering the Church's perpetual sacrifice which is her Lord's Body and Blood. But this hinders not but that there should also be among us an especial order of men whose business it is to govern the Church in His name and to offer up to His Father His appointed memorials: to bless us and to intercede for us. The Jewish people were called by the Lord on Mount Sinai, "a Kingdom of priests and a holy nation" (Ex. 19:6) yet they had special kings, as David, and priests, as Aaron, on whose office no one might intrude. As St. Paul, speaking of the priests' office, says to the Hebrews, "No man taketh this honor unto himself, but he that is called of God, as was Aaron" (Heb. 5:4). And we know what fearful things happened to Korah and his company, who set themselves up as if they might be priests as well as Aaron...The whole Church, both Jewish and Christian, were to be priests, yet the outward work of priests was always to be done by persons especially ordained for it."
(from Keble's "The Church Apostolic" - Volume 6, Sermon 18).

On the other end of the spectrum from those Christians who, seeking a 'holy egalitarianism,' would prefer no clergy or officers in the church at all are those who are always relishing in the heirarchical ordering of things (in my personal experience, these folks are Roman Catholics by-and-large). While I may not subscribe to all the particulars that these other folks may embrace, the Bible clearly does envision a God who brings order to chaos, and has a plan for the right ordering of all of his Creation. It seems reasonable then to expect that the Church, as the community under the headship of Christ the King - being the community that holds forth the promise of the New Creation to the world, would also be a community with a particular kind of order to its common life and its leadership that somehow points to God's larger plan.

Since the earliest days this took the form of a community gathered around a bishop who alone had the authority either to lead the people to the Table of Communion with Christ and with his Body, or to ordain others (presbyters) to do so (and deacons to assist as well). So there is one more reason to believe that this sort of ordering of the church reflects the will of Christ and his Father.

No doubt this conviction that God brings a particular sort of order to his people on earth is why the issue of church polity - how a church is organized, what kind of leadership structure it conforms to - has been of such critical importance to so many Christians throughout history. No doubt many of my fellow American Protestants may feel somewhat bewildered by the passion attached to some of these historic debates on Church polity: we Methodists have been particularly apt to judge and swiftly alter any aspect of the Church's life - including our ordained ministry - more on pragmatic grounds (does it work?) than theological grounds (is this consistent with our understanding of God and his purposes?). But that is not to our credit, I think.

So do we need ordained clergy? If we believe that we truly need the ordering of our lives and the lives of our churches to conform to the good and beautiful order that has been established by God and revealed through Holy Scripture, and written into the fabric of his ancient covenants and the New Creation that he is bringing into the world, then our answer is Yes; the ordained offices are a beautiful gift from God.

Now if we could just figure out how he wants them to function...

(pictured above, my own bishop, William Hutchinson, preparing to ordain a couple of elders/presbyters a while back).

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8/11/11

For your amusement...



Sometimes less really is more. What are some ways we notice individuals or organizations (churches?) "overcommunicating" or trying a bit too hard, perhaps to the detriment of the message that they wish to communicate?

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7/23/11

Of Gods and Men

Saturday night I had the evening to myself (my wife being out of town), so I decided to rent a French movie that I'd been wanting to see, Of Gods and Men. The movie, based upon actual events, tells the story of a group of Christian monks in Algeria who find their region overcome by violence as Muslim extremists and the corrupt government struggle for power.

As the violence descends closer to the monastery, and as other foreigners are killed by Islamists, the monks are faced with a choice: should we flee from this violence, as friends and the government would have us do? or should we continue the missional work to which we have felt called, even though there is a good possibility that this will mean death?

Each of the brothers must struggle with his fears, his calling, his struggle to trust God, his loyalty his brothers, and the desire to make good and well-considered decisions about the future.

This film is powerful and heart-wrenching. The words of Scripture and of the chants envelope and saturate the film, as they saturate the days and nights of these monks struggling for discernment. Through meditating upon the teachings of the Bible, through their love of one another, the monks finally embrace a decision. The performances wonderfully present the monks, not as somehow aloof or super-human or removed from reality, but deeply human and sympathetic characters, "folk like us" (which you don't always see in portrayals of clergy or members of religious orders in movies).

But they do have some wisdom and insight as well. Brother Luc offers a great line, that truly encapsulates what I believe God has been trying to teach many of us; he says, "I do not fear death. I am a free man."

I recommend this movie for your contemplation. And, shockingly, you can rent this foreign-language film from redbox.

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7/14/11

Prayers in the UM Hymnal

As I may have mentioned before, I went to a United Methodist Church as a child, where I was also confirmed. Throughout high school and the beginning of college, I attended other churches, mostly Baptist and independent evangelical churches. From these evangelical churches I learned most of what I know about the content and nuances of the Bible, and caught from them a desire to know God's book as well as I could, chapter and verse. During college, however, I got involved in St. Alban's (Episcopal/Anglican) Chapel and also fell in love with the beautiful, wise, and deeply-rooted liturgy of The Book of Common Prayer.

Knowing that the Anglicans were somehow connected to or similar to the Methodists I had grown up among, I eventually decided to attend the cathedral-like First United Methodist Church in downtown Baton Rouge, to take another look at Methodism. Imagine my delight upon attending a service and opening the hymnal to discover a variant of the same Anglican liturgy I had discovered at St. Alban's! This was a part of how I found my way back to the Methodist tradition of my childhood.

In my first year or so back in United Methodism, I made it my point to carefully study the Methodist hymnal and the liturgy. I had been using The Book of Common Prayer as a source for devotional material and hoped to use The United Methodist Hymnal (with the appropriate subtitle: Book of United Methodist Worship) in much the same way, and so I made careful comparisons between these two worship books.

I discovered The United Methodist Hymnal to be one of the richest worship books you can find anywhere in Christendom (and probably one of the more under-appreciated): here you fill find evangelical revival hymns like "The Old Rugged Cross" and yet here you will also find the classic liturgy of Word and Table in the Anglican tradition; here you will find many prayers and hymns from many saints (even a pope or two) from across the Christian tradition, both East and West, yet you will also find the works of reforming figures like Martin Luther as well.

One resource I eventually created to help me use this wonderful and truly "catholic" worship book (drawing from the WHOLE church like none other), was a chart or index of the prayers found in the Hymnal that I could draw upon for personal and group use. There is a similar index found in The United Methodist Book of Worship (the UMC's other major worship book, p. 497-8), but whereas that chart is alphabetical this one below is arranged topically, which I find more helpful.

I found it useful to put this list into two columns on one page, print it on adhesive paper, and then stick it in the back cover of my United Methodist Hymnals. I hope it may be useful to you. If you would like me to send you this stuff (already in 2 columns) in a Word file, just email me and let me know.

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Some Prayers of The United Methodist Hymnal: Book of United Methodist Worship

Prayer - Page/Hymn number

The Christian Year:

1 Advent - 201*
2 Christmas - 231
3 Epiphany - 255
4 Baptism of the Lord - 253*
5 Transfiguration - 259
6 Lent - 268
7 Ash Wednesday - 353
8 Passion/Palm Sunday - 281
9 Holy Thursday - 283*
10 Good Friday - 284*
11 Easter Vigil of Day - 320
12 Sundays of Easter - 321
13 Ascension - 323
14 Day of Pentecost - 542
15 Trinity Sunday - 76*
16 All Saints - 713*
17 Christ the King - 721*

In Worship:

18 Collect for Purity (Opening Prayer) - 6*
19 For True Singing - 69
20 Bread and Justice (Eucharist) - 639
21 Post-Communion Prayer - 11
22 Apostolic Blessing (benediction) - 669
23 Prayer of St. John Chrysostom - 412*
24 Praising God of many names - 104

Morning:

24 For a New Day - 676
25 Listen Lord (morning prayer) - 677
26 For Help for the Forthcoming Day - 681*
27 Morning Thanksgiving - 877

Evening:

28 Evening Thanksgiving - 878
29 At the close of day (Dietrich Bonhoeffer) - 689
30 For protection at night - 691
31 For a peaceful night - 693

For Knowledge of God through Scripture:

32 For the Spirit of Truth - 597
33 Concerning the Scriptures - 602*
34 Prayer for Illumination - 6
35 Come Divine Interpreter - 594
36 Whether the Word be Preached or Read - 595

Confession, Assurance, Pardon:

37 We have sinned against you… - 890*
38 We have erred and strayed… - 891*
39 We have not loved thee… - 892
40 Litany of Confession - 893
41 New Rite Confession and Pardon - 8
42 Classic Rite Confession and Pardon - 26*
43 Psalm 25 - 756
44 Psalm 51 - 785
45 Psalm 90 - 809
46 Psalm 130 - 848
47 Psalm 139 - 854

For The Church:

48 For Unity of Christ’s Body - 564
49 For Renewal of the Church - 574
50 Litany for Christian Unity (Pope John Paul II/the Great) - 556
51 Prayer of St. Ignatius Loyola (discipleship) - 570

Fullness of Salvation, Holiness, and life with God:

52 An Invitation to Christ (St. Dimitri of Rostov) - 466
53 For Illumination - 477
54 A Covenant prayer in the Wesleyan Tradition - 607
55 Prayer to the Holy Spirit - 329
56 An invitation to the Holy Spirit - 335
57 Prayer for a New Heart - 392
58 For Holiness of Heart - 401
59 The Prayer of St. Francis - 481*
60 Three things we pray (St. Richard of Chichester) - 493
61 For True Life (St. Teresa of Avila) - 403
62 Freedom in Christ - 360
63 Finding Rest in God (St. Augustine of Hippo) - 423
64 Sufficiency of God (Dame Julian of Norwich) - 495

Prayers for various occasions:

65 God is able - 106
66 For overcoming Adversity (Savonarola) - 531
67 A refuge amid distraction - 535
68 For Direction - 705*
69 For Guidance - 366
70 For Grace to Labor (St. Thomas More) - 409
71 For our Country - 429
72 For Courage to do Justice - 456
73 Serving the Poor (Mother Teresa of Calcutta)- 446
74 The Serenity prayer - 459

75 For the Sick - 457*
76 In Times of Illness - 460
77 For those who mourn - 461

Life Events:

79 At the birth of a child 146
80 If Death my friend and me divide 656

See also:
The Lord’s Prayer: 894-896
Liturgical Psalter (100 selected Psalms): 735-862
Creeds and Affirmations of our Faith: 880-889

*Indicates a prayer inherited from The Book of Common Prayer

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7/8/11

Thoughts on the clergy from a new DS

In recent days I have enjoyed reading the Kyrie Eleison blog of Methodist pastor Sky McCracken. Rev. McCracken was recently appointed to be a district superintendent (or, "DS" - a helper of the bishop who gives oversight to a particular part or "district" of the bishop's episcopal area). Because our bishops have oversight of so many churches (my bishop has more than 400) the district superintendents are a vital part of our system as it is currently structured.

Rev. McCracken recently had a post called "Learnings of a new district superintendent" which discusses some of the (mostly light-hearted) things that he has learned in his new role. However, he does have some sobbering remarks as well about the spiritual depth of some of our clergy:

We have pastors who have little or no spiritual depth, yet are appointed to churches to serve as spiritual guides and leaders - and laity are noticing. Emmaus Walks, Academies for Spiritual Formation, SoulFeasts, and other such venues of opportunity for spiritual direction and formation are helping folks grow in their spiritual walk and discipleship. But they are also helping folks realize how much many of their pastors are neglecting to teach these basics of the faith AND, more to the point, have no spiritual depth or discernment of their own. It doesn't help that more and more clergy surveyed (anonymously of course) only read the Bible for sermon fodder, and rarely for devotion. In all of the consultations that I did this year, not one church asked me to send them a good pulpit preacher. But I did hear "Send us a praying pastor" more than once.

As I've noted before, while we are now having a great deal of discussion about renewing and restructuring the United Methodist Church, I believe we need to have a deeper conversation about the spiritual training of our clergy. Though I don't believe the "Call to Action" report emphasized this, it is clear to me that the current reform efforts need to focus on our seminary training, and perhaps some sort of post-seminary spiritual apprenticeship as well. Our clergy need more than academic credentials and participation in social justice projects. Our clergy need to be thoroughly trained as spiritual shepherds of Christ's flock.

On the front of spiritual direction, I believe some of the Roman Catholic clergy who belong to religious orders are light years ahead of us, because they have been formed in the classic traditions that are so rich and deep. As I continue to strive for growth in this department I plan to begin reading The Book of the Pastoral Rule by St. Gregory the Great in the next few days to engage with the ancient patristic wisdom for pastoral formation.

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