Tag: faith

Naming Samaritans (and why this is relevant in our current cultural/religious tensions)

“Why do we need to point out people’s ethnicity or sexuality?” “Why can’t we just say that we welcome all people?”  I’ve had this conversation recently and found it helpful to remember how Jesus called attention to particular identities – Samaritans, Gentiles, Women, Eunuchs. In all of these cases, the purpose of naming these identities, is not to push a “Samaritan Agenda,” (or fill in the blank with the other identities); the purpose is to stand with those who have been harmed and to go the extra mile in honoring them as beloved children of God – and to put these two purposes together in a way that illuminates the calling that comes from God through Christ.  

To use the term “Samaritan” as an illustration, we see multiple examples of this counter-cultural calling. In the famous parable of the Good Samaritan, we are given an example of how we are all to be good neighbors (Luke 10:25-36).  It was shocking to the religious ones who heard the parable. In the story of ten persons being “made clean” with only one returning to give thanks, we are directly told that this one was a Samaritan, and he became an example of not only being made clean but also being made well or healed. (Luke 17:11-19). 

To the shock of even his disciples, Jesus takes time to talk to a Samaritan woman at a well.  She becomes the first preacher, we might say, and many believed because of her testimony (John 4:1-42). And she is just one example of Jesus honoring women and giving them a place and a voice at the proverbial table (See Luke 8:2; 10:38; 23:55; Mark 7:24-30; John 4:39; Acts 1:14, 2:14-17, 8:12, 9:36, 16:14-15, 21:9; Rom 16:1; 16:3; Phil 4:2; Gal 3:28; and more).   

At one point Jesus is called a “Samaritan” and it is not meant to be a compliment.  This is followed by the accusation that he has a “demon within him.” This accusation occurs in a conversation with religious leaders who firmly believe that God is on their side. Jesus makes it clear that this practice of using religion to divide and judge only serves the “father of lies.”  (John 8:39-58).  

This big lie can be illuminated by what John Wesley called the “wildness of enthusiasm.”  In this condition, we confuse our own opinions and biases with the will of God.  In another place Wesley uses the term “bigotry” to describe this big lie.  He defines bigotry as an extreme attachment to one’s own party, opinion, or religion to the point of causing bitterness and division, often in the name of God.  Jesus names particular identities in the hopes of challenging this evil among us. 

As we address the religious tensions among us today, naming particular identities is challenging. Accusations of bias and bigotry flow from multiple sides.  It is true that Jesus treated all with honor and respect, wanting all to know God’s love and to be able to live into this love.  In this light, the scriptures make it clear that we are all one in Christ and that God shows no partiality (Gal 3:28; Acts 10:34).  And, from the other side, the scriptures also name particular identities, not to promote what we might call “secular agendas” but to call attention to the sin that divides and demeans, often in the name of God.  In Christ, both of these approaches can be true, for biblical truth is that which reveals love and opens the way for true togetherness. In the spirit of grace and truth, we can hold both of these perspectives together. (Alethia – John 17:17; I Cor 13:8; Eph 4:1-16; Col 3:5-17).  

My hope is that this analysis will help us all make good decisions about how to be more welcoming. How can we go the extra mile in showing Christ-like love and cultivating opportunities for all to grow in this love, without putting up barriers that get in the way?  May we find the courage to do this well. 

Thoughts on Transformation and Truth (sparked by a handwritten sign)

As we arrived at worship, there was a man standing on the corner of our property with a two-sided handwritten sign.  One side said, “Trans Women are Men.”  The other side said, “Repent or Perish.”  Needless to say, this was upsetting to many.

When I hear this targeted message – in the name of the gospel – my heart goes out to some people that I know.  For one example, I think of one dear soul in the church who was born as a male.  Few knew this.  To most she was known as a sweet woman in the church who sang in the choir and served in the food pantry and shared the love of Christ.  I suspect that there are persons with similar stories in many congregations, and they have had to live in fear while wanting to be faithful.

I am grieved when people come to church and have to encounter bigotry in the name of righteousness. (And to be clear, I define bigotry, with the words of John Wesley, as an extreme attachment to one’s own party, opinion, or religion to the point of causing bitterness and division, often while thinking that they are in service to God).  It is hurtful when beloved souls are targeted and used to promote other agendas. I think of the Greek word “pornia,” which can be defined as the objectification of persons so that they can be used for our pleasure and purposes.  As I read the scriptures, those who engage in such practices are not giving witness to the kingdom of God.

When it comes to repentance and the dangers of siding with that which leads to death (the other side of the sign), we all need to start by looking in the mirror.  In this act of repentance, God will open the way to God’s forgiving, life-giving, eternal love.  This love does have the power to transform us, into the image of Christ – but let’s focus on the right things (II Cor 3:17-18). The hope is that we would be transformed from an eagerness to divide and judge to an eagerness to hold one another in love, with patience, kindness, and a humility that does not insist on its own way. The hope is for a transformation from “arrogance of spirit” to a desire for “unity of spirit.”  The hope is to give witness to the God and Father “of all, who is above all, and at work through all, and in all” – a big God. (See I Cor 13:1-8; Eph 4:1-6; Col 3:12-17; Rom 12:1-18, just to start).

May this experience give us the courage to be bold in our witness – as a congregation and as individuals.  Many beloved souls in our community need those willing to stand with them in a time when the lies of division, judgement, and objectification are being masqueraded in such obscene ways as truth (Aletheia -that which opens the way to what is life-giving and glorifies God).  

Just recently, for another instance, we have had people take fragments of curriculum that we have used and weaponize it by telling lies about what is being taught.  And before we judge too harshly, know that we all need to pay attention. It is so easy to be tempted by the “father of lies,” to borrow a term from Jesus. Jesus uses this term in a conversation with religious leaders claim that God is on their side and who call Jesus is a “Samaritan” (it is not a compliment) with a demon in him (John 8:39-59). Promoting faith in that way is the opposite of truth.

May we be among those who live into the words of the Creed, that we proclaimed last Sunday,  as those “kept in perpetual remembrance of the truth of Christ,” a truth found in a God “whose mercy is over all his works,” a truth that “manifest itself in the service of love” (as defined above), a truth “set forth in the example of our blessed Lord, to the end that the kingdom of God may come upon the earth. Amen (may it be so).”

Published on my Facebook page as well

Wanting More (a reading challenge starting with Advent)

If you would like a reading challenge, I would suggest getting acquainted with John Wesley’s sermons.  These sermons are a part of our doctrine and have the power to inspire and guide us into a new season of faithfulness – as individuals and as a church. 

With this motivation, I suggest this series that starts with Advent and goes through the liturgical year.  In each chapter there is a paraphrase of one of Wesley’s Sermons, a devotion on the same theme, and resources for reflection.  In terms of scholarship, one thing that makes this series attractive is the way Wesley’s sermons have been rearranged to fit within our regular liturgical rhythms.  We can truly go through the year with Wesley in a way that connects us to worship and to the seasons of our lives.

The journey starts with Wanting More: Advent, Christmas, and Epiphany Inspired by the Teachings of John Wesley.  The next book, Awakening Through Wilderness takes us through Lent, Easter, and up to Pentecost.  The third book – Radically Blessed – takes us through the sermon on the mount.  And a fourth book will be coming out for the Fall focusing on practical divinity. The title will be Heart to Holiness. 

As we move into a new season of faithfulness and hopefully fruitfulness, spending some time in our roots and history may be an important key.  I believe this is true. 

Give it a try.  There is a sample of the first book on Kindle.  Or it can be purchased through Market Square Books, Cokesbury, or Amazon/Kindle. I pray that this will be challenging, inspiring, and will help you and all of us bear good fruit into a new season. 

Awakening Through Wilderness (a devotional possibility for you and for UMCs)

No doubt we are moving into a new season in the life of the church.  In order to navigate this reality, I am convinced that we need to look into our past as much as we look towards the future.  Or maybe a better image is the need to attend to our roots in order to branch out and bear good fruit. 

With this motivation I, along with Lauran DeLano Grosskopf, have written a series of books where each chapter contains a paraphrase of one of Wesley’s sermons, a devotion on the same theme, and resources for reflection.  With this series, Wesley’s sermons have been rearranged to fit within the liturgical year, thus connecting them to our weekly rhythms.  My hope is that these resources will help us reacquaint ourselves with inspiration from our past and lead us to good fruit as we move into a new season as United Methodists. This would be a good way to go through the year with Wesley.

Below is a brief description of the latest book from the publisher. Within the book there are testimonies from Paul Chilcote, Ashley Boggan, Bishop Deloras Williamston, Ken Willard, Adam Hamilton, Bishop Laura Merrill, Rebekah Miles, and more.

  “Awakening Through Wilderness invites readers on a transformative journey through Lent, Easter, and Pentecost, exploring timeless truths through the voice and vision of John Wesley. This third installment in this acclaimed series builds on previous works, Wanting More and Radically Blessed, continuing the mission to make Wesley’s foundational teachings accessible and deeply relevant for today’s church.

 In this book, each chapter offers a devotional paraphrase of one of Wesley’s classic sermons, followed by a modern devotion and practical questions for reflection. Each chapter masterfully connects Wesley’s original passion for renewal and reform with the liturgical rhythms of the church year, guiding readers through themes of fasting, self-denial, temptation, grace, and resurrection.

 The wilderness becomes a powerful metaphor for life’s trials, doubts, and spiritual dry seasons-those times when God seems distant and faith is tested. Through Wesley’s insights and pastoral reflections from Michael and Lauren, readers discover that the wilderness is not merely a place of hardship but also a space for awakening, transformation, and renewed purpose.

 Whether read individually or used in a group study setting, Awakening Through Wilderness offers a clear, engaging path for spiritual growth. Each chapter’s discussion questions and reflection resources make it ideal for small groups, Bible studies, or personal devotion, especially during Lent.

 The books in this series are written with warmth and clarity, drawing on deep knowledge of Wesleyan theology and a pastoral heart for today’s church. Throughout we are reminded that “God’s love comes to us on its way to others,” inspiring readers to grow in grace and to live out their faith with courage and compassion.

    You are invited to step into the wilderness and emerge awakened to the transforming power of God’s love.”

These books are available through Market Square Books, Cokesbury, and Amazon/Kindle. I would be honored if you would take a look (you can get a sample through kindle) and if you feel so led, share these resources with others.  If you would like to talk about this, please know that I would love to have that conversation.  Many Blessings!

The Ten Commandments – Manipulated and Mandated by the State

In Arkansas a law has been passed mandating that the Ten Commandments be on display in all classrooms (See Bill 433, now Act 573). This week the University of Arkansas will become the first public university in the country to post the Ten Commandments in this way (in the midst of challenges, stays, and appeals). Since this law enters into my domain as a pastor and person of faith, I have some thoughts.

I want to weigh in specifically on the actual words that are mandated. A particular version of the commandments is found within the Bill itself.  Comparing the Bill to the scriptures, it is interesting to note what has been left out and what has been left in. In addition, it is noteworthy to see how an old translation (the King James Version), complete with “thou’s” and “shalt’s,” has been manipulated and then promoted as an official version.  The Bill begs questions about motivation and intent.  

I’ll start with the most alarming, in my opinion. While several of the commandments have been abbreviated, with many of the original words left out, the last one is given in full.  To fit with the others, it could have read “Thou shalt not covet.”  One has to wonder why this version does not focus on the dangers of coveting in a more general way – like we see with the other commandments here.  Instead, specifics that are included in the original texts are shown. We read, “Thou shalt not covet thy neighbor’s wife, nor his manservant, nor his maidservant, nor his cattle…”  Is the intent here to suggest that this is really only for men (males)?  This possibility gains credibility when we note that the pronoun “his” is used three times in this one verse.  This is redundant and unnecessary if translated from the original language.  In addition, does this expanded listing imply that slavery is to be condoned or that women in positions of authority can be tolerated and useful if they know their place as maidservants?  It makes me want to see a counter-list of all the passages that lift others up rather than marginalize.  And for an almost humorous note, the original words in the KJV list other animals.  Why is “cattle” the only animal in this version?

For the first example of important words being left out, the whole list starts with “I am the Lord thy God.  Thou shalt have no other gods before me.”  In the scriptures more is given between these two sentences. We hear of God speaking to a specific people who had been delivered out of Egypt and out of bondage. This group of people are invited (not forced) into this covenant (See Ex 20:1-17; Deut 5:6-21).

The third commandment, in this mandated version, reads, “Thou shalt not make to thyself any graven images.” In the KJV version of scripture, it is worded a little differently and there is no period after the word “images.”   With a comma we are beckoned to read more.  The commandment goes on for three long verses with words from a jealous God who will visit iniquity on those who break this commandment, to the third and fourth generation, and will show mercy on those who keep these commandments – with some debate about whether this refers to these first two commandments or all the commandments. 

As one who truly believes in a living God, I would worry about whether this Bill could be considered a form of creating a graven image.  In addition, a larger theological reason for this commandment is to help this community avoid limiting God to one perspective or trying to control God.  That’s what graven images can do.  God is bigger than that.

In the scriptures, the commandment around the sabbath goes on for four verses, with details and specifics. In the spirit of making a list for a mandated 16inch-by-20inch framed poster, it is understandable why these details would be left out – along with the possibility that we really don’t want to encourage people to abide by this weekly rhythm.  It still begs the questions, why was this one abbreviated and others not? What is the real message here? It would seem like that would be important for us to discern if this kind of investment is going to be made.  

It does strike me that this mandate possibly goes against the spirit of the commandments themselves.  Is God’s name being used – in vain – to intimidate and create division?  Does this law manipulate the words of scripture to promote an agenda that is arguably intended to marginalize some?  I hope that this analysis has sparked a willingness for more discernment – perhaps with a healthy dose of fear and trembling.   

As a Christian, I am all for honoring the Ten Commandments.  In my tradition as a United Methodist, I also believe that these words are to be interpreted through the lens of what we call the royal law of love. Jesus himself followed this method of interpreting scripture when he said that all the law and the prophets can be summed up in the commandment to love (Matt 22:37-40).  And we know what this love looks like.  It is illuminated with patience, kindness, and a humility that does not insist on its own way.  This love believes in others; it hopes for all that is good for others (I Cor 13).  It builds up rather than breaks down.  It unites rather than divides. It is the more excellent way.  And this way can be seen in the Hebrew tradition as well, especially through the prophets.  

I wonder what it would look like if we gave this witness, not with mandated posters, but with actions based on words written upon the heart.

Methodism Exposed (exploring the real method that leads to life)

The word “exposed” is meant to be provocative.  Other terms would be “revealed” or “illuminated.”  Going back to Wesley, a lot of misconceptions have existed around the use of the word “method” in Methodism.  Its deeper meaning is often lost.

The method of Methodism is often defined as the disciplined and intentional practice of the Means of Grace – prayer, worship, searching the scriptures, conferencing, service, etc.  There is truth in this, but we miss much inspiration if we stop here. [i]   While Wesley does give praise for the Means of Grace, he balances this praise with strong warnings. We can engage in all of these practices, and they can still sink us into a living hell.  The Means of Grace can be more of a burden than a blessing. They can lead us into the form of religion without the power.  This happens when we turn the “means” into the “end,” and begin to think that faith is found in the practices themselves. [ii] (For more see the notes below)

When Wesley uses the term “method” he most often speaks of the method that God uses to bring us into life.[iii]  Wesley describes God’s method with the word “reconciliation” in one place.  In another place, we are told that Jesus is God’s method for healing souls that could never be healed by human endeavor. The outcome of God’s method is the renewal of the image of God within us.

In more than one place, Wesley gives us an outline of how this method typically works. [iv]    The first step is an awakening in the soul to the mystery and reality of God. This awakening often starts with fear.  We recognize our sin and how short we fall from the glory of God.  How can we ever be justified – in alignment and harmony with God?  How can we ever be saved?  This fear often leads to attempts to justify ourselves.  And these attempts always leave us wanting.  When religion is defined in this way, we only bring God down to our level.  From here, we are led into the heart of God’s method. We are awakened to God’s eternal love and this changes everything.  It leads us into a desire to practice the Means of Grace, along with disciplined and daily self-examination, with the hope of being transformed, from one degree to another, into the very image of Christ and Christ’s love. This is a way to describe the method that God uses to bring us into life.[v]

And now, here is a more poetic way of describing God’s method, using a Charles Wesley hymn as inspiration:

This is how it works. 

Love comes first.

It opens our heart to a new reality. 

We sense that we’re a part of something bigger than ourselves,

And more than any finite thing.

This love works to pave the way

And plants the seeds of living faith. 

This is how it works. God’s love comes first

And it leads to,

A faith that works by love, a faith that works for love. Love!

This is how it works, our hearts are changed;

We turn towards life-giving grace.

We sense that heaven has begun in us,

And new life has been won. 

This love works to make us whole,

And forms the Savior in the soul.

This is how it works. God’s love comes first. 

And it leads to,

A faith that works by love, a faith that works for love.  Love! 

(Lyrics to a worship song entitled, “Faith that Works for Love,” inspired by the Hymn “Let Us Plead for Faith Alone.”  For a version of the song, additional verses, and commentary on how this method contrasts with other understandings of faith, see Hymn Inspired Worship Songs, YouTube, Michael Roberts. This was a part of my pandemic project)

[i] It is worth noting that Wesley does not tie the word “method” to the Means of Grace. In the sermon on the Means of Grace, for example, no version of the word “method” or “methodism” is found. 

[ii] Moving in the other direction, in Wesley’s famous pamphlet entitled “Character of a Methodist,” he does not directly talk about the “means of grace” or focus on what we do.  In fact, he says that our “schemes of religion” are “quite wide of the point.”  For methodists, faith is so much more than “just believing” or “accepting” what God has done for us. A methodist is one who has been awakened to God’s love.  In faith, we give ourselves into this love.  The experience of this love leads to peace with God and this peace leads us to “abound in love and in good works.”  To paraphrase Wesley, “Methodists are those who think, speak, and live, according to the method laid down in the revelation of Jesus Christ. Their souls are renewed after the image of God, and in all true holiness. Having the mind that was in Christ, they walk as Christ also walked.” 

[iii] Key sermons from Wesley on this topic include Righteousness of Faith where we read of God’s “method of reconciliation.” In the sermon Original Sin we hear that Jesus is God’s method for healing souls that could never be healed by any human endeavor.  Through Christ God heals our “functional atheism” by giving us faith – that divinely given conviction that God is with us and that nothing can separate us from God’s love. This leads to repentance, to trust, and transformation into the love of God. In the sermon Laying the Foundation we hear, once again, that methodism is not a new religion. It is the restoration of the image of God, centered in love, which is the summary of all the law and the prophets. Methodism is about intentionally cultivating the blessings of love, joy, and peace in the Holy Spirit.  It is not rooted in orthodoxy of opinion.  In this sermon Wesley speaks of this divisive temptation and then gives thanks for being delivered from this misguided zeal. God’s method is never meant to lead to the arrogance of spirit that causes division and harm within the Body of Christ. In the sermon Use of Law we hear that the ordinary method of God is to first convict us of our sin and our need.

[iv] God’s method involves movement along the Way of Salvation. This movement is described often with the key terms of Justification to Sanctification (and later others built upon what Wesley said about Preventing Grace and added Prevenient Grace as a way to describe the movement of God in our lives).  In another place, this movement is described with different States of Being in which we may find ourselves.  In our Natural State there is a false peace with no thought of God.  This can lead to a Legal State, where there is no peace at all. Next is the Evangelical State or the State of Love where we experience the peace of God. 

[v] Perhaps more than practicing the traditional Means of Grace, (or perhaps at the heart of this practice) we participate in God’s method through disciplined and regular self-examination.  Wesley consistently posed questions to the people called Methodists, calling for daily reflection. Is heaven in your heart? Is your heart being transformed into the likeness of Christ? Are you growing in holiness, defined by the virtues of patience and kindness and a humility that does not insist on its own way? Are you attending to the means of grace that will open the way for this love? Are you becoming less judgmental and more compassionate?  Do you know the peace of God?  Do you let other theological/political matters distract you from our core purpose? Do you understand that the narrow way leads us into the wideness of God’s mercy and the wide way of the world leads us into narrowness of spirit? These are the kinds of questions that Wesley posed over and over again as a way for us to participate in God’s method.

Wesley on Elections (and the challenge of staying in my lane)

After the recent election, I found myself in a fog and unsure of what to say as a pastoral leader. I ended up – thank God – in a familiar place and one that rarely fails to inspire.  I began to wonder – What does John Wesley have to say about elections?  I will jump into the theological deep end and then explore some implications on our human elections.

Generally speaking, there are two very different understandings of election within the Body of Christ.  A perspective born out of Augustinian/Calvinist theology uses this word to describe how some are predestined to salvation and others are damned based on an irrevocable decision from a God who is sovereign and knows all, an absolute decree made from the “foundation of the world.” (Matt 25:34; Eph 1:4; Heb 9:26).  This perspective puts a lot of weight on, what is called, the foreknowledge of God (Rom 8:28-30; Acts 2:22-24; Rom 11:1f). This perspective is popular in our culture and is being expressed in some bold, even militant forms.

While still using the terms election and predestination, Wesley offers a more nuanced perspective, seeking to honor both the scriptures and our experience of having free will and learning to love in relationship.  We are elected or chosen to give witness to a grace and a way of salvation that is available to all. Our election is about so much more than “just believing.” We are invited to open our hearts to God’s transforming grace and to reflect the image of God.  Our participation is a part of God’s election, God’s purpose for us, from the “foundation of the world.”  And to be clear there are reformed theologies that share a softer approach, to use Wesley’s language. 

These two perspectives lead to different understandings of God’s sovereignty.  One is often viewed through the metaphor of a monarch (or dictator) with an emphasis on the depravity of humanity and the need to control and protect from the top down. From this perspective we might ask, why would we be more merciful than God?   A Wesleyan perspective can be seen through the metaphor of a loving parent, where authority is revealed as respectful, trusting, and empowering love.  In this love we are chosen, not for special privilege but to be a blessing (2 Pet 2:9-10; Col 3:12-17).  This view is much more optimistic about our capacity to reflect the image of God in the world.  From one perspective holiness is viewed through the lens of obedience and perseverance (key terms in Calvinist theology); from the other perspective holiness is seen through the virtues of patience, kindness, humility and a grace that can overcome even our human trespasses with restorative justice rather than punitive or retributive justice.

From Wesley’s perspective, the more hardline perspective turns Christ into a hypocrite. It portrays Christ as one who offers something that he never intends to give (like a cynical view of some politicians). It leads to a “sharpness of temper” that is inconsistent with the virtues to which we are elected or chosen.  The “elect of God” practice mercy, humility, kindness, and patience (I Cor 13:1-4; Col 3:12-17).  The “elect of God” “bear one another in love” and actively seek “unity of spirit in the bond of peace.” (Eph 4:1-3).  In connection to these “tempers” and virtues, Wesley uses the phrase “the elect of God” in at least five of his sermons.

In the scriptures we read that God’s desire is that all would come to salvation (John 1:29; II Peter 3:9).  We read that Christ died for the sins of the whole world, not only some who are “unconditionally elected.” (John 4:42; Acts 10:34-36; I Tim 4:1; Heb 2:9; I John 2:2).  We read that in Adam all die and in Christ shall all be made alive, but each in their own order (Rom 5:18; I Cor 15: 21-23; there is a mystery to it all).  These passages give important clues for how we are to relate to others – even our enemies.

What happens when the “elect of God” betray this trust?  It can look like being “mad with party-zeal,” to use a phrase from Wesley.  For the sake of the whole body, it is important to remember that the word “party” is built on the word “part.” Attempts to turn a part into the whole, and the arrogance of spirit that is necessary for this endeavor, can be so destructive.  Wesley calls the “elect of God” to purify themselves from all party-zeal, from all bigotry and narrowness of spirit, from impatience with differences, and every degree of unmercifulness.  All of this only leads us to “bite and devour one another.” (Gal 4:14-15).  This is a betrayal of our election.

In addition, please do not think that election from God is a call to be passive or weak. Anchored in these virtues, the “elect of God” work for peace, as peacemakers rather than peacekeepers, and there is a difference. Peacemakers acknowledge brokenness and harm among us, and yet continue to work for reconciliation in a way that restores justice and reveals God’s love for all. The “elect of God” stand with the marginalized, feed the hungry, welcome the stranger/immigrant, and stand with those who are marginalized by the “madness.” (See Matt 25:31-46 in the context of the that can save us from a fate that we deserve).

For a recent (and political) example, I think of how the statement “Your body, my choice” has been used over 50,000 times on Facebook (and that’s only one social media site).  I know that some boys in our community are vocalizing this and similar phrases, acting on the bullying and demeaning and abusiveness that has been normalized and is seen as strength in the hearts of many.  If our children are scared (and some are), we need to listen and stand with them.   This is what the elect of God do.

I think of political ads that stereotype, demean, and misrepresent particular minority groups to score political points. It reminds me of the Greek word “pornia” which can be defined as the objectification of others as a way to justify using them for our own perverted ends.  This word is about so much more than the way it is typically applied.  The “elect of God” are those called to speak up.

Concerning predestination and election, Wesley is willing to engage in the philosophical argument, but only to a point. He is keenly aware that we can only speak in human terms about the deep things of God. It is a mystery to us how eternity works, with all things being present at once.  There is, however, nothing in our experience that should make us think that things happen because they are known.  It may also be that God, infinite in wisdom and love, is able to set aside this so-called foreknowledge in time and space for the sake of relationship.  Perhaps God can even be surprised, grieved, and overjoyed by what happens in creation.  Such attempts to speculate can only carry us so far.  It is our experience that we are able to choose and participate in our own salvation, using our God-given free-will.

Therefore, as Wesley says often, a choice is before us.  In our culture, it is popular to see elections as win/lose, us/them, righteous/damned.  Reading scripture through a Wesleyan lens offers us a different way to see it.  The question becomes, which way is more life-giving for you?  Which way rings true in your spirit?  Which way will lead us into the goodness that God wants for us?  I invite you to ponder these things in your heart. 

(For a deeper dive, I recommend Wesley’s sermons: Free Grace, On Predestination, The Wedding Garment, Eulogy for George Whitefield, and On Working Out Our Own Salvation, among others. I hope to share a paraphrase of “Free Grace” soon).

General Conference and the Call to Stop Giving

Another post in the series – Beyond Soundbites and Towards Holy Conferencing (A Series on the Actions of General Conference). This series includes the topics of Abortion, Clergy Qualifications, Marriage, Israel, Pronouns, and Disaffiliation.

It is a common reaction: “I don’t want my money going to something I can’t support.”  In response, I want to start with a perspective on giving in general, using my Annual Conference as an example. Several years ago, our Conference moved away from a traditional apportionment model to a Tithe Initiative, expecting each congregation to tithe. I love the model and witness that this provides.

The tithe represents first fruits, given to support the larger community.  The tithe reminds us that we are a part of something bigger than ourselves.  As we give in this way, we put our trust in the collective wisdom of the community.  We invest in the common good. We give up personal control.  And in turn we are blessed beyond measure. The countable funds overflow in abundance and our hearts are opened to the “immeasurable riches of God’s grace.” (Eph 2:7).   That’s the hope of this spiritual discipline.

Tithing is a way to acknowledge that we are “the Body of Christ and individually members of it.”  (I Cor 12:27).  With our first fruits, we build up the whole body with its many and diverse parts, gifts, perspectives, and contexts.  At this first level of giving, the goal is not personal engagement with all the ways the resources might be used; the goal is the expansion of ministry and growth in love – love that is patient and kind and serves with a humility that does not insist on its own way. (I Cor 13:4-8).  Our giving leads to this transformation within.  As a word of caution, withholding can lead to hardness of heart.

At this level of giving, we give beyond our “party,” be it political or theological.  We acknowledge that the word “party” is built on the word “part.”  We can make a loose connection with taxes and a commitment to the united work of the nation. To only give to support a “part,” or to stop giving because of a disagreement, is dangerous. It can become a disease that infects the whole, opening the way to the destructive spirits of fear, mistrust, division, and other spiritual cancers.

Biblically and positively, we are called to give in a way that illuminates the wideness of God’s mercy.  We put our trust in the living God who is at work for good among us, who is “above all and through all and in all.” (Eph 4:6).  The call is to clothe ourselves “with compassion, kindness, humility, meekness, and patience, bearing with one another, dealing with complaints with forgiveness, and to clothe ourselves, above all, with love which binds everything together in perfect harmony.” (Col 3:12-17).  We are to give in this spirit and to promote this witness (See II Cor 9:6-8).  If we only support those things within our narrow level of comfort, and seek to build that up, we miss out on the opportunity to practice this kind of love.

Giving in this way helps us to “grow up,” and keep from being “tossed to and fro and blown about by every wind of doctrine, by people’s trickery, by their craftiness in deceitful scheming.”  As we give in this way, we build up the whole body, “joined and knit together,” with each part promoting “the body’s growth in building itself up in love.” (Eph 4:1-16).  We are called to give in support of this kind of growth.  With our first gifts, we are called to give into the community as a whole, and in support of all we share in common.  And practically speaking, it helps to realize that, on the whole, a very small percentage might go to that one thing that we don’t like.

As a spirit of schism and division moves among us, with the promotion of parts rather than the whole, one way to avoid the trickery and scheming that Paul talks about is to move beyond soundbites and towards holy conferencing.  That’s the title of this series.  I believe it is also a way to characterize the calling we have been given.  Soundbites on the actions of General Conference – on the topics of abortion, Israel, marriage, ordination, and more — are often meant to stir up more division.  Giving as God intends, in faith, is a way to grow up and to be blessed by the “immeasurable riches of God’s grace.” 

Beyond the tithe, we also promote offerings, where individuals give to specific projects or causes that are dear to them. This is a good thing.  There is room within the whole body for parts to be promoted and supported. However, from a larger perspective, we bring harm to the whole body when we place a priority on these gifts rather than seeing our offerings as over and above the giving of first fruits.  This creates stress on the whole, and can lead to an unhealthy competition between parts, driven by a spirit of scarcity rather than abundance. 

At General Conference, we did approve a 42% decrease in our connectional budget.  While there are many factors that lead to this reality, one is disaffiliation and schism within the larger body.   As we build again, there is a need to repair the fractures among us.  What would it look like if this was our focus, as opposed to giving energy to the continuing efforts to divide?  How can we “grow up,” and do a better job at being the people that God has called us to be?  How can we expand the table rather than shrink it down to our comfort zone? How can we glorify God rather than our own opinions?  To use an image from Wesley, to build a community around a “part,” rather than the whole, is not only to build our house on sand, but on the froth of the sea.

The Faith of Thomas and General Conference

Many have heard this post-Easter story recently in worship, found in John 20:24-29.  The anxiety was high.  The disciples had locked themselves in a room, worried about what would happen next.  And Thomas was really acting out.  We can hear him going off, giving ultimatums about what he would do or not do if he didn’t get what he wanted. He says, “Unless I see the nail marks with my own eyes, I will not believe.” 

We can make some loose comparisons to the times when we give anxiety-fueled ultimatums to God.  “Oh God, if you will just do this (we can fill in the blank) then I’ll make a commitment – as if faith was transactional. Or we might think of church conferences, like the upcoming General Conference, where it can be tempting to make ultimatums about what we will do or not do if certain decisions are made.  Many are experiencing this anxiety right now.  

In this light, there are a couple of things to note in this story. First of all, note that Thomas is still there. He stays connected to the community of faith, even with his uncertainty and fears and demands. It is also worth noting that he is not willing to believe what the other disciples believed about the resurrection – not in that moment.  But we get the sense that this is okay.  He is still there, included in the community. 

Secondly, if we read it carefully, we notice that Thomas does not do what he said he would have to do to believe.  The risen Christ appears to the disciples, behind the locked doors, and says, “Peace be with you.”  Shalom. It is a word that suggest harmony and coming together and it is the first word spoken by the risen Christ in this moment.  It sets the tone for what resurrection means for us.  And then Christ speaks directly to Thomas.  Christ offers to him exactly what he said he wanted.  “See my hands. Touch my side.”  But there is no indication that Thomas does any of this. He seems to have forgotten his ultimatum.  He simply exclaims, “My Lord and my God.” 

In this lesson, Christ speaks of those who will believe without seeing.  That would be us. Thomas was able to see, but he discovered that faith is not found in seeing or receiving some sterile proof.  Thomas comes to believe because of an experience with the risen Christ and the peace that comes from this relationship.  Thomas receives presence more than proof. He encounters God’s steadfast and eternal love, and this is so much more than the answers he had demanded. We are able to come to faith in this same way, as the living Christ continues to come and reveal this love for us, in us, and through us.   

Like with Thomas and the first disciples, may we be given the grace to turn from our human arrogance and turn to the One who has opened the way to so much more.  May our encounters with the living Christ move us beyond locked doors of fear, beyond our personal assumptions and biases that can cause harm, and into a commitment to love more fully, with patience, kindness, and with a humility that does not insist on its own way. May we be less focused on answers and more on questions that will lead us into life-giving relationships with those who come up with different answers than we do.  This is the kind of believing that God wants for us.

At General Conference, delegate-disciples from around the world will be confined together in a room.  There will be a diversity of answers proposed, along with a variety of expressions of faith.  It will produce anxiety.  It can also be seen as beautiful, with the possibility of being a life-giving witness to the world. May the living Christ, who is our peace, be encountered and may we all be moved to a bigger faith. 

Spiritual Elegance (Reflections from a Funeral and on the Hymn “When We All Get to Heaven”)

I was at the funeral of a beloved aunt and will admit walking into the familiar funeral home with much pain. This pain was mostly work related, and for me work means church. I was surrounded by extended family and was particularly sensitive to how tensions in relationships, often around matters of life and faith, are felt in such settings.

It was also an opportunity to sit in a pew and receive. I took solace in the Hymn “When We All Get to Heaven.” As one who studies hymns and uses them regularly for devotion, I reflected on this one as memorials were given. This hymn, by Eliza Hewitt, debuted at the Great Auditorium just outside Asbury Park in New Jersey. It is a place known for the Methodist camp-meeting movement and famous for being a place where early American hymnody developed. Just think of this hymn and add Blessed Assurance and Great is Thy Faithfulness, to name a few. The street leading up to Great Auditorium is called the “Pilgrim Pathway,” referenced in the hymn.

“Sing the wondrous love of Jesus. Sing his mercy and his grace.” At the funeral God’s love was a theme. We heard from I Corinthians 13 and were told that this was read repeatedly during the last season of life. We really can’t get enough of this — this hearing that love is patient and kind, not arrogant or rude, and does not insist on its own way (verses 4-5).

I sat there and reflected on how some do not feel welcomed at occasions like this because of the judgement that is felt. I hear this a lot. It is hard knowing that you will be judged, not by character or calling or a desire to be faithful, but by dimensions of one’s life that are a part of your incarnate being. It can be hard to know that you are seen, even in church and family circles, as an issue rather than as a person. It is hard to be in an environment where some see “insisting on our own way” as a mark of courage and even righteousness. As I reflected on the love being described, it became clearer to me that the weight of concern must go to those who feel hurt and harmed. Love demands that.

“While we walk the pilgrim pathway, clouds will overspread the sky.” Oh yes. It can seem that the clouds can overcome the light. I thought of the line in I Corinthians 13 of how we see dimly in the present age and can only know in part (verse 12). This is truth. This is the arena that makes love even more important, even essential for life. And still, it is hard to be humble in this way, especially when there are such loud voices calling for something so different. As I reflected, I wondered if this reality could be a call to sing even more of love, mercy, and grace, especially in the midst of cloudy confusion – internal and external.

And this leads to the call – “to be true and faithful, trusting, serving every day.” My aunt was described with words like this. I was especially drawn to the word “elegant.” I had never thought of this virtue as something to which I needed to aspire, but I was inspired by it. Refined. Graceful. Sophisticated. Beautiful in a way that causes others to appreciate and aspire. This was all true of her, in a worldly sense, and in a spiritual sense. I liked this new thought of spiritual elegance. I was truly moved when one family member used the description of wisdom in the book of James. “The wisdom from above is first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, without a trace of partiality or hypocrisy. And the fruit of righteousness is sown in peace by those who make peace” (James 3:17-18). That’s it! I want to practice this kind of elegance. And I also know that there are those around who can be especially helpful in showing the way.

“When we all get to heaven.” All! That is such a good thought. There we shall “tread the streets of gold.” I recall the commentary that pointed out the political reality of this image. In the world, golden streets would only be for those behind the walls of power and privilege. In God’s economy, all will walk along this pathway together.

It will be so good to walk among those who have been so transformed that they (we) will be able to practice spiritual elegance in this way. In the meantime, may we be among those who are able, at least at times, to give “just one glimpse” of this “beauty we’ll behold.”