We Believe in Social Righteousness

John Wesley preached “practical Christianity.” Few United Methodist practices illustrate our practical Christianity more vividly than our Social Principles(which have their roots in the “social creed” of our church which dates from the early Twentieth Century). The Discipline defines these principles as our most recent official summary of stated convictions that seek to apply the Christian vision of righteousness to social, economic, and political issues. The God whom United Methodists worship combines love with justice, is not only gracious but also demanding, not only died for you and me but for the whole world. There is for us no personal gospel that fails to express itself in relevant social concerns; we proclaim no social gospel that does not include personal transformation of sinners.

The Social Principles are a thoughtful effort on the part of a succession of General Conferences to speak to the pressing human issues in the contemporary world from a Wesleyan biblical and theological foundation. They are intended to be instructive, to teach contemporary United Methodists the best thought and practice on selected subjects, and they are also meant to be persuasive, urging the church on to higher righteousness. The Social Principles call all members of The United Methodist Church to a prayerful, studied examination of our life together and our personal lives in the light of the gospel.

Our struggles for human dignity and social reform have been a response to God’s demand for love, mercy, and justice in the light of the Kingdom. We proclaim no personal gospel that fails to express itself in relevant social concerns; we proclaim no social gospel that does not include the personal transformation of sinners.

The Social Principles begin by addressing issues in “The Natural World” – ecological concerns, energy resources, technology and space exploration, next “The Nurturing Community,” beginning with the family, moving to marriage (we’re in favor of it), divorce (we’re against it but recognize that it sometimes is a “regrettable alternative in the midst of brokenness”). There is a discussion of homosexuality (an argument that has consumed much time and attention in recent meetings of the General Conference), as well as a long paragraph on abortion (I suspect that this paragraph is trying to please everybody by saying next to nothing). There are also extensive discussions on “The Economic Community,” “The Political Community” (the person who said that the church ought to “stick to saving souls and stay out of politics” wasn’t a United Methodist!), and the “World Community.” We have churchly opinions on just about everything.

Frankly, some of these sections show the challenge of asserting the primacy of Scripture and at the same time attempting to speak on many topics for which Scripture has no apparent concern. The theological underpinnings of our social teachings are not always clear. Even though these principles are our collective wisdom on social, public, political matters, the Discipline’s scant attention to personal, individual sin, when compared with this extensive and detailed treatment of social sin is odd. Wesley certainly held the personal and the social together. But we live in a curious age in which, if we think of sin at all, we focus more on the sins of Congress or the corporate board room than sins committed by individuals in a bedroom. Sometimes it’s safer to love a whole neighborhood than to love our individual neighbors. It’s always sad when we United Methodists show our conformity to the world rather than God’s calls to help transform the world. In the great Wesleyan tradition, there is no clear demarcating between the personal and the corporate, the social and the individual. The light of Christ penetrates every somber corner of our lives, personal and corporate, and we are under obligation, as followers of Christ, to let that light shine.

Religion that is pure and undefiled before God, the Father, is this: to care for the orphans and widows in their distress, and to keep oneself unstained by the world. (James 1:27)

Today United Methodists have over 80 hospitals, 64 extensive child care networks, and 214 retirement communities and nursing homes for the elderly. We have over a hundred colleges and universities in the United States and about the same number elsewhere. United Methodist agencies like UMCOR are first on the scene of disaster and calamity with emergency aid and relief. I don’t see how our Conference would have made it after the terrible spring storms last year without the millions of dollars of aid through our fellow UM’s and UMCOR.

All of this is the institutional result of our Wesleyan theological commitments to faith and good works. (John Wesley not only dispensed theology but also claims to have dispensed medicine to over 500 persons in London each week.) The term “organized religion” is not to us an insult. We believe that love is less than fully incarnational when it fails to organize and institutionalize.

In Mark’s gospel Jesus is confronted by a rich young man who asks a theological question (Mk. 10:17-22) about the inheritance of “eternal life.” Jesus responds to the man’s question by urging him to obey “the commandments.” When the young man says that he has obeyed all the commandments, Jesus adds yet another, telling him to “go, sell what you have, and give to the poor, and you will have treasure in heaven.” Maybe it would take a Wesleyan to notice, but did you note that Jesus responds to a rather theoretical, theological question with ethics? Jesus somehow connects “eternal life” with obedience – “go…sell…give to the poor”?

It is our conviction that the good news of the Kingdom must judge, redeem, and reform the sinful social structures of our time.


Adapted from William H. Willimon, United Methodist Beliefs: An Introduction, Westminster/John Knox Press, 2006.

We Believe in Discipleship in Action

This week, I return to the series of messages focusing on some of our distinctive Wesleyan beliefs from my book on that subject.

No motif in the Wesleyan tradition has been more consistent than the link between Christian doctrine and Christian living. Methodists have always been strictly enjoined to maintain the unity of faith and good works, through the means of grace… The coherence of faith with ministries of love forms the discipline of Wesleyan spirituality and Christian discipleship…. Discipline was not church law; it was a way of discipleship. (The United Methodist Book of Discipline)

Any truly Wesleyan vision of the Christian life includes direct, personal, sacrificial encounter with suffering persons – simply collecting money for someone else to work with the poor is not enough. Also, John Wesley stressed a need for understanding of the root causes of poverty. He avoided the typical moral explanations for poverty that were in vogue in his day (and our day too). Wesley also didn’t mind urging governmental officials to do their part in response to human need. Why does the United Methodist General Board of Church and Society lobby Congress? Not simply from a desire for a better functioning society but rather from our theological vision of God whose presence and love among us is always “good news to the poor” and our passionate desire to walk with this God.

Here is the summation of one of Wesley’s diatribes against wealth:

Heathen custom is nothing to us. We follow no men any farther than they are followers of Christ. Hear ye him. Yea, today, while it is called today, hear and obey his voice. At this hour and from this hour do his will; fulfill his word in this and in all things. I entreat you, in the name of the Lord Jesus, act up to the dignity of your calling. No more sloth! Whatsoever your hand findeth to do, do it with your might. No more waste! Cut off every expense which fashion, caprice, or flesh and blood demand. No more covetousness! But employ whatever God has entrusted you with in doing good, all possible good, in every possible kind and degree, to the household of faith, to all men. [1]

Wesley’s 1739 decision to go out and preach in the fields to the masses and engage in the innovative practice of “field preaching” in the open air was his dramatic attempt to take the gospel to England’s new urban poor, just as he had worked among the poor at Oxford for a decade before. He defined the gospel as “good news to the poor” (Luke 4). Right up to the very end of his life, John Wesley worked to set right what was wrong with the world, supporting the Strangers’ Friend Society to help newcomers to England’s great cities. He worked to end the scourge of slavery, as in his famous last letter to William Wilberforce in 1791. Just four years before his death he welcomed Sarah Mallet as a preacher; the first officially sanctioned female preacher of Methodism. He gave away all that he made from his books and writings, dying a pauper. Six poor men bore Wesley’s body to its grave.

-- Adapted from William H. Willimon, United Methodist Beliefs: An Introduction, Westminster/John Knox Press, 2006.

[1] Works, 2:279.

Disturber of the Peace

Our Lord Jesus preached peace, but “not as the world gives.” Peaceful Jesus was from the first a disturber of the status quo. Alas, too often Jesus’ followers have been on the side of peace at any cost, peace as the world gives in opposition to Jesus.

A remarkable moment in church history occurred right here in Alabama in the ministry of Dr. Martin Luther King, Jr.

As you know, Dr. King was discovered here in Alabama while he was a Baptist pastor in Montgomery where the church called him to the ministry of Disturber of the Peace, the “peace” wrought by people like George Wallace and Bull Connor.

I’ve got a copy of, “Letter from a Birmingham Jail,” in which Martin Luther King, Jr. justifies why he has organized marches and sit-ins that “disturbed the peace.”

Why sit-ins, marches and so forth? Isn’t negotiation a better path?” You are quite right in calling for negotiation . . . Nonviolent direct action seeks to create such a crisis and foster such a tension that a community which has constantly refused to negotiate is forced to confront the issue. It seeks so to dramatize the issue that it can no longer be ignored.

King explains that while he opposes violent tension, he believes there is “a type of constructive, nonviolent tension… the need for nonviolent gadflies to create the kind of tension in society that will help men rise from the dark depths of prejudice and racism to the majestic heights of understanding and brotherhood.

The purpose of King’s protests was “to create a situation so crisis-packed that it will inevitably open the door to negotiation.”[1] The liberal recipients of King’s letter (one of whom was our bishop) hoped that Birmingham would desegregate without a fight. King eloquently told them they were wrong.[2]

The peace that King disturbed was no peace, but instead Birmingham’s police state, constructed by powerful people in order to oppress and terrorize black citizens. No transformation without disruption.

In my experience, churches always hope that it is possible to be faithful to the mandates of Jesus Christ without the pain of disruption and dislocation. We pastors tend to be reconcilers and peacemakers who are uncomfortable with disruptions.

This day let’s remember that Jesus Christ was unable to work our redemption without a disruption of the status quo that eventually led to his crucifixion in a vain attempt to silence him.

Let’s remember, as we go about our attempts to be faithful to Jesus, that few good works meet no resistance, and few transformations occur without disruption. As I’ve studied pastors who transform congregations I’ve noted that these pastors expect there to be resistance and this disruption and they learn to creatively use this dislocation as leverage in their leadership of change.

It’s good to be reminded, by recalling our history, that change is never painless, particularly if we are changing something that is sinful. One of the great blessings of being in the North Alabama Conference is that a few of our elders engaged in social activism and various forms of civil disobedience back in the Sixties and they are still around to tell us about it. Whenever I encounter institutional resistance, whether it be in our church at large or in an individual congregation, I recall the words of Martin Luther King, Jr. when he was told to ease up on Alabama. In his sermon, “Our God is Marching On,” King vowed, “No, we will not allow Alabama to return to normal.”

Of course for us Christians, the most striking example of disruption, dislocation, and painful challenge to our status quo is Jesus Christ. Since Jesus appeared among us, we’ve never been able to “return to normal.” And one of the ways Jesus continues to disrupt us in order to save us is through faithful disrupters like one-time-Alabama- pastor, Martin Luther King, Jr.

Will Willimon

For the next few weeks I’ll be focusing on some of our distinctive Wesleyan beliefs from my book on that subject.

We Believe that Faith Is Known by Its Fruits

The communal forms of faith in the Wesleyan tradition not only promote personal growth, they also equip and mobilize us for mission and service to the world. (The United Methodist Book of Discipline)

Fully a fourth of John Wesley’s Sermons focus on the Sermon on the Mount. Wesley took with great seriousness the Sermon on the Mount as a practical guide to how to live the Christian life. That’s curious because most of us today think of Jesus’ exhortations in the Sermon on the Mount – turning the other cheek, not remarrying after divorce, enemy love -- to be utterly impossible ideals. Wesley gave thanks that Jesus so simply, directly gave us practical guidance for everyday discipleship. He said that the Beatitudes were a picture of God drawn by God’s own hand.[1] These commands are not meant to forever frustrate us by their impossibility, said Wesley, but are meant to be actually practiced with the help of God. When faced with some seemingly impossible demand of Christ – such as forgiveness of our enemies -- we are to change the church and ourselves, rather than attempt to scale down the command.

In our church’s recent debate on the U.S. interventions in Iraq and elsewhere, I was impressed how infrequently anyone referred to Jesus. And when someone mentioned Jesus, most disputants seem to agree that Jesus is irrelevant to a contemporary conflict like the “War on Terror.” We had made Jesus’ command to enemy love into an impossible ideal. This is distressingly “unmethodist.”

We Wesleyans once assumed that Jesus himself combined personal righteousness with social holiness, that his ethic is not to be relegated to the personal and the subjective, the ideal and the unrealistic, but is meant to go public and be put into practice. Jesus came to teach us about the “real world” and we are called to follow him there out of the fake world where the poor are oppressed, and the strong lord over the weak, and well, you get the point. Our United Methodist Social Principles are an attempt to render the real world in the light of the love of Christ.

Early Methodists contended that the urge to holiness in thought and life can be perverted when holiness is not linked to love. Love is not sentimental syrup that we pour over everything to make our problems easier to swallow. Love is the complex, multifaceted force that drives us to engage in the world’s needs in the name of Christ. Love is the divine gift that enables true moral transformation. How sad when contemporary United Methodists attempt to scale down the dominical demand for love to the secular political possibility of justice. It is also sad to see contemporary United Methodists choosing up sides on the political left or the right and slugging it out in political squabbles that Wesley would surely dismiss as debates about mere “opinions.” Too many of us are confident that being on the “right side” of some social or political issue is more important than being there in love.

It is a constant challenge for us to think and to live on the basis of our theological convictions. Wesley cared as much for our being and our believing as for our doing. Christians are meant to serve the needs of others, in love. The notion of “Christian perfection” can be an ugly thing if not always answerable to love. And the practice of politically engaged social Christianity degenerates into just another worldly power play when it is loveless. Jesus didn’t call us simply to improve our neighbors but to love them as he has loved us.

Note that we use that word discipline when we talk of social ethics. United Methodists use “discipline” as both a verb and a noun. Discipline in the sense of a Book of Discipline is constitutive of church governance. For us, discipleship and discipline go together. In a sermon “The Late Work of God in North America,” Wesley said that the great limitation of the evangelistic ministry of George Whitefield was lack of discipline:

[I]t was a true saying, which was common in the ancient church, ‘The soul and the body make a man, and the spirit and discipline make a Christian.’ But those who were more or less affected by Mr. Whitefield’s preaching had no discipline at all. They had no shadow of discipline; nothing of the kind. They were formed into no societies. They had no Christian connection with each other, nor were ever taught to watch over each others’ souls. So that if any fell into lukewarmness, or even into sin, he had none to lift him up….

Holiness and discipline go together:

Prepare your minds for action; discipline yourselves; set all your hope on the grace that Jesus Christ will bring you when he is revealed. Like obedient children, do not be conformed to the desires that you formerly had ignorance. Instead, as he who called you is holy, be holy yourselves, in all your conduct; for it is written, “You shall be holy, for I am holy.” (1 Peter 1:13-25)

The Social Principles, along with our General Rules, are testimony to the continuing role of disciplined holiness – personal and social holiness – in the United Methodist way of being Christian. Our church attempts to be more than simply an expression of the religious yearnings of its members. In these principles, guides and rules, the church seeks to conform us, to change us, and discipline us to the nature of Christ. As Wesley summarized the message that he expected his traveling preachers to proclaim: “Christ dying for us” and “Christ reigning in us."[2]


-- Adapted from William H. Willimon, United Methodist Beliefs: An Introduction, Westminster/John Knox Press, 2006.

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[1] Sermon 23, “Sermon on the Mount III, “ §IV, Works, 1:533. Wesley described the Sermon on the Mount as “the noblest compendium of religion which is to be found even in the oracles of God,” in Journal (17 Oct. 1771), Works, 22:293.
[2] Letter to Charles Wesley 1928 Dec. 1774), Letters (Telford), 6:134.

We Believe in Faith and Good Works

For the next few weeks I’ll be focusing on some of our distinctive Wesleyan beliefs from my book on that subject.

We see God’s grace and human activity working together in the relationship of faith and good works. God’s grace calls forth human response and discipline. (United Methodist Book of Discipline)

As Wesley encountered resistance to his revival, he issued an “Earnest Appeal” to his critics, attempting to explain Methodism:

This is the religion we long to see established in the world, a religion of love and joy and peace, having its seat in the heart, in the inmost soul, but ever showing itself by its fruits, continually springing forth, not only in all innocence…but likewise in every kind of beneficence, in spreading virtue and happiness all around it.[1]

Note that Wesley refuses to commend his revival exclusively on the basis of an experience that it engenders in its adherents. Nor does he take pride in the birth of a new institution or in his movement’s conformity to the orthodox faith. He urges measurement of Methodism “by its fruits,” by the “beneficence” it produces in the spread of “virtue and happiness all around it.” Faith in Jesus engenders good works for Jesus. United Methodists join Wesley in joyfully linking the mercy of God with the holiness of God, what we believe with what we do, who we are, with how we act, praying that our doing will be a public testimony to the fidelity of our believing, and “to spread scriptural holiness throughout the land.”

Wesley’s orientation toward the practical is evident in his focus upon the “scripture way of salvation.” He considered doctrinal matters primarily in terms of their significance for Christian discipleship.

In Wesley’s “Address to the Clergy,” in which he outlined his expectations for the performance of his traveling preachers, he stressed (of course) grace – they should show response to God’s work in their lives, gifts – they must show both God-given talents and acquired skills for ministry, and fruit – visible, measurable evidence of God’s blessing upon their ministry.[2] In countless ways, Jesus did more than ask us to “think this” or “feel this” but also to “do this.” Faith is meant to be fruitful.

Whenever Wesley cited the deleterious results of teaching the doctrine of predestination, his main fear was that predestination fostered dreaded “quietism” and hindered the transformative work of God in the individual soul.[3] Wesley sneered that if people really believed in predestination, then “The elect shall be saved, do what they will: The reprobate shall be damned, do what they can.[4] The Christian life, initiated and sustained by grace, is known by its holy fruits.

The Discipline reminds us that Methodism did not arise in response to a specific dispute, but rather to support people to experience the justifying and sanctifying grace of God and encourage people to grow in the knowledge and love of God through the personal and corporate disciplines of the Christian life.

Note that knowing precedes doing, experience of God leads to the service of God, and ethics arise out of doctrine. On the other hand, our knowledge of God is enriched and deepened in our service of God, our attempts to put the faith into practice encourage us to intellectually explore our faith. We do no good work in the world that is not subsequent to, responsive to the work that a creative God is already doing. It’s God’s world and God intends to have it back and one way God uses to get back the world is ordinary United Methodists through whom God does some extraordinary work.

-- Adapted from William H. Willimon, United Methodist Beliefs: An Introduction, Westminster/John Knox Press, 2006.
 

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[1] Earnest Appeal, para. 4.
[2] Address to the Clergy (1756), in Works (Jackson) 10:480-500.
[3] Sermon 110, “Free Grace,” §10-18, (see §11), Works, 3:547-50.
[4]Works (Jackson), 14:190-8.

A Christmas Parable

A Christmas story, can’t remember where I heard it, but I tell it to you as you begin your own celebration of Christmastide.

There was a time when all the angels where gathered about the heavenly throne for a discussion. Things were in a mess down on earth. (What else is new?) The Creator had become concerned about the state of the Creation – wars, fighting, famine, bloodshed all over.

“I’ve tried everything,” God complained. “I have spoken to them some of the most beautiful words they could ever hope to hear. Think of the glorious Psalms, the hymns, the poetic passages of Isaiah. They love to read about peace and goodwill, but they don’t like to live it!”

God continued, “Then I sent them the prophets. They love Isaiah, the promises of release from their sufferings, freedom from their exile. But do they follow the precepts of the prophets about justice and righteousness rolling down like waters? Never!”

There was widespread discussion of the sad state of affairs on earth. Many of the angels – Gabriel, Michael, and others had been on earth on many an occasion. They had seen for themselves the sources of God’s lament and shared God’s concern.

“I think the only thing left is for one of you, a member of the heavenly court, to go down to earth. Live with them, not just for a moment, but every day. Get to know them, become one of them, live with them, let them get to know you. Only then will heaven’s intent be truly communicated to them. Only then will they take notice of the great gap between the way they have been living and the way they were created. Only then will we be able to reveal to them who I created them to be.”

The angels stood in awkward silence. They had been to earth before, to deliver messages from God or to effect some momentary intervention in human affairs. They weren’t about to volunteer for long term duty in such a murderous, difficult place.

The silence lasted for an eternity. Finally, God broke the silence. Quietly, determinedly, but without resignation and no bitterness, God said, “Then I will go.”

This is a parable of Incarnation.

Will Willimon

Gifts at Christmas

Christmas is a time of giving. One of the great gifts of the North Alabama Conference is Urban Ministry. This year we celebrated the 35th Anniversary of this vital ministry to the community (West Birmingham) that has the lowest median income in the entire state with a poverty rate of over 40%. Urban Ministry serves more than 7000 each year through the Community Kitchen, Food Pantry, Homelessness Prevention and Emergency Services programs. Then there’s the Urban Kids after-school and summer learning program, the Joe Rush Center for Urban Mission (which offers exterior house painting), and West End Community Gardens (17,000 volunteer hours were given by people this year!).

Since 2010, Urban Ministry has offered Homelessness Prevention and Rapid Rehousing, a new program under the care of social worker Jeff Bowman. Jeff administered approximately $90,000 this year to assist families at risk of homelessness with rent, utilities, and housing, helping more than 250 individuals avoid homelessness and achieve long-term housing stability.

Visit www.urban-ministry.org and you will see all the good that is being done in the name of Christ and our church.

As you can imagine, this has been one of the toughest years ever in finding funds for Urban Ministry. Our new director, Rev. Melissa Patrick, has been cultivating Urban Ministry's friends and supporters in a wonderful way. Most of the people served by Urban Ministry didn’t need to be hit by the spring storms to be in dire straits; they were living on the edge of desperation long before the storms without anyone to help except Urban Ministry.

This Christmas please join Patsy and me in sending a gift to Urban Ministry. You can be sure that your gift will be used wisely and widely by an accountable, proven ministry, one of the best creations of our Conference and one of the best ways to show our active compassion for our sisters and brothers at this sacred time of the year.

Will Willimon

Urban Ministry, Inc., 1229 Cotton Ave., S.W., Birmingham, AL 35211.
Call (205) 781-0517

Union Chapel UMC- What My Eyes Have Seen

Pastor Christopher Herbert is leading some dramatic changes at Union Chapel UMC. Most of our small membership churches are in serious decline – but not all! A key to the small congregation having a viable future, from my studies of our small congregations, is the pastor’s leadership toward growth. There is nothing amiss in a congregation being small – there is everything wrong with the idea that churches have no part to play in the growth of the Kingdom of God. After seeing some of the great growth at Union Chapel, I asked Christopher to comment on what is happening there and he gave testimony to a church where “the light shines.”

Will Willimon

How can I describe a whole church that is serious about God’s mission? How can I describe these things that my eyes have seen?

How do I describe the church wrapping its arms around an unwed couple with a child and saying, “you are our family now”? Their wedding was a few weeks ago and now while the father is working to provide, the mother doesn’t miss church and serves others because of the love that they were shown.

How do I describe the many families that have decided to, in love, teach others that “playing church” must not be in the cards. How do I describe other people in the community and beyond telling me that they hear of the great things happening at Union Chapel (this doesn’t happen unless our folks go out and spread the good news of Jesus and His church that seeks to honor Him).

How do I describe a place where older people have decided to pour out blessings on the next generation? How do I describe younger people being respectful of older people, and listening intently to their wisdom? How do I describe the launch of a prayer shawl ministry and a majority of those attending those meetings are from other churches, backgrounds, or denominations? These are just a few things that my eyes have seen and any words I have right now seem inadequate in describing what is happening.

My eyes have seen God’s people do indescribable things before and it’s always beautiful. I realize that I’ve been blessed in the past and I’m so blessed today. It is always a blessing to be in ministry with people who just want to hear God say, “WELL DONE”.

All Glory is God’s Glory as we grow.

The light shines!

Until the nets are full,
Chris
Matt.19:26

The Power of Connection

“The North Alabama Conference is a model of how to respond to a natural disaster and how to keep responding over the long haul.” That’s what a fellow bishop said to me the other day.

I agree. I couldn’t be more proud of our sustained, active response to the spring storms. We have been hosts to hundreds of UM work teams every week since the storms. We have purchased and equipped staging areas and housing for these volunteers, and we continue to handle hundreds of cases. I asked Nancy Cole, who has been responsible for designing an excellent system of response.

Will Willimon

As Coordinator of Disaster Recovery for the North Alabama Conference of the United Methodist Church, I could write any number of stories of survival and heroism during the April 27 tornado outbreak in Alabama. It has been an amazing time of strength and courage on the part of the people of Alabama. As a United Methodist Clergy who has a unique perspective on this tragedy, it has been the power of our United Methodist Connectional system that has been so impressive to me.

The first Sunday after the storm, Bishop Willimon asked to preach in a church whose pastor was impacted by the storm. Forest Lake United Methodist in Tuscaloosa had 37 members who had lost their homes and/ or businesses. The pastor was in the hospital very ill as a direct result of the storm. Bishop Willimon preached and I served as liturgist this first Sunday after the storm. Our presence was one of the first examples of our Connectional system at work. Also present in that service was Tom Hazelwood, UMCOR's Assistant General Secretary for disaster response in the United States. He addressed the congregation about the various ways UMCOR would be in partnership with us throughout our response and recovery phases. Our District Superintendent was also present that day. The Bishop and District Superintendents were available to all of our churches who had been impacted by the storm and are still very supportive of the recovery efforts.

Further power of our Connectional System became evident as UMCOR trained Early Response Teams began to pour in our state from all over our country. Early on in the disaster, I served as the Southwest District Coordinator of Disaster Response. This District includes Tuscaloosa. We had over seventy UMCOR trained teams from all over the country come to Tuscaloosa during that time. We had many other teams throughout our state as well. I could never say enough about the professionalism, the expertise displayed, and the genuine heart for ministry that was exhibited by the teams of Methodist people who wanted to be the hands and feet of Christ to us.

I have been so proud of the way our Conference has responded to the tragedy, beginning with our Bishop, his Cabinet, and Conference staff. Early on, a Disaster Response Center was set up at our Conference Center with volunteers pouring in from throughout the area to answer the 1-800 phone lines and direct incoming teams to areas that needed help.

Now, with the help of recovery teams throughout the Methodist Connectional System which include UMVIM trained teams, we have organized for the long haul. We could not have come this far in our recovery without the help of the UMCOR staff and consultants. Every one of them has helped us in some way. I am so grateful for our United Methodist Connectional System and how it has been the power that has fueled the Methodist response to recovery in Alabama.

*Rev. Nancy Cole is serving as Conference Disaster Recovery Coordinator and Natural Church Development Coordinator.

P.S. Rev. Clay Farrington and Nacole Hillman are leading a remarkable revitalization of our Conference Youth Ministry. Are the youth at your church participating in some of the great upcoming events? Click here to learn how your youth can be engaged. - WHW

Word Made Flesh

It’s a story so strange we could not have dreamed it up by ourselves, this story of how God was incarnate in Jesus the Christ. An embarrassing pregnancy, a poor peasant couple forced to become undocumented immigrants in Egypt soon after the birth of their baby, King Herod’s slaughter of the Jewish boy babies in a vain attempt to put an end to this new “King,” From the beginning the story of Jesus is the strangest story of all. A Messiah who avoids the powerful and the prestigious and goes to the poor and dispossessed? A Savior who is rejected by many of those whom he sought to save? A King who reigns from a bloody cross? Can this one with us be God?

And yet Christians believe that this story, for all its strangeness, is true. Here we have a truthful account of how our God read us back into the story of God. This is a truthful depiction not only of who God really is but also of how we who were lost got found, redeemed, restored, and saved by a God who refused to let our rejection and rebellion (our notorious “God problem”) be the final word in the story.

Jesus the Christ (“Christ” means “Messiah,” “The Anointed One”) was a human being, a man who was born in a human family, attended parties (he was accused of being a glutton and a drunkard by his critics), moved constantly around the area of Galilee, ran afoul of the governmental and religious authorities, taught through short, pithy stories (“parables”), did a number of surprising and utterly inexplicable “signs and wonders,” and eventually was tortured to death in a horribly cruel form of capital punishment which the Romans used against troublesome Jews and rebellious trouble makers. A few days later Jesus’ astonished followers proclaimed to the world that Jesus had been raised from the dead and had returned to them, commissioning them to continue his work. (This aspect of the story has always been somewhat of a reach for those who prefer their gods to be aloof, ethereal, and at some distance from the grubby particularities of this world.)

While these are roughly the historical facts of Jesus from Nazareth, as is so often the case, the raw facts don’t tell the whole story. From the first many knew that Jesus was not only a perceptive, challenging teacher (“rabbi,” teacher, was a favorite designation for Jesus) but was also uniquely God present (“Emmanuel,” means “God with us”). In a very short time Paul (whose letters are the earliest writings in the New Testament) could acclaim crucified and resurrected Jesus as the long awaited Messiah, the Christ, the one who was the full revelation of God. Jesus was not only a loving and wise teacher; Jesus was God Almighty doing something decisive about the problems between us creatures and the Creator.

This is the story we Christians name as “Incarnation.” It is a strange, inexplicable story that we happen to believe is true, the story that explains everything, the key to what’s going on between us and God. It is the story that we encounter each year at Advent, that season of reflection and penitence before Christmas.

It’s Advent. The church gives us the grace of four Sundays to get ourselves prepared for the jolt of once again being encountered by the Word made flesh, God with us.

Happy Advent.
William Willimon

When “Mine” Becomes “Thine”

S.T. Kimbrough, a great treasure of our Conference, is the foremost living scholar on the hymns of Charles Wesley. S. T. called my attention to Wesley’s hymn, “Happy the Multitude,” in which Wesley says that we Christians should banish “mine” from our vocabulary. On this week of Thanksgiving, pray with me this prayer, Wesley’s poetic response to Acts 4:32, “The multitude of them that believed, were of one heart, and one soul; neither said any of them, that aught of the things which he possessed, was his own, but they had all things in common. Neither was there any among them that lacked.”

It’s good to be reminded that our faith was born in the miracle of religious conversion that led to economic transformation as those who had previously been taught that their possessions were “mine” became born again to see that all we have is God’s (“thine”).

One of the most miraculous transformations that God works in the heart of the Christian is, in a culture of consumption and material aggrandizement, is the transformation from seeing the world as essentially “mine” to “thine.”

1. Happy the multitude
(But far above our sphere)
Redeemed by Jesus’ blood
From all we covet here!
To him, and to each other joined,
They all were of one heart and mind.

3. Their goods were free to all,
Appropriated to none,
While none presumed to call
What he possessed his own;
The difference base of thine and mine
Was lost in charity Divine.

4. No overplus, no need,
No rich or poor were there,
Content with daily bread
Where all enjoyed their share;
With every common blessing blessed
They nothing had, yet all possessed.

S.T. Kimbrough, The Unpublished Poetry of Charles Wesley (Nashville: Kingswood, 1992), 2:295–96.

Happy Thanksgiving.
William Willimon

Transformational Ministry

The Reverend Mary Bendall has been leading a remarkable ministry at Tuscaloosa First. She and Ken Dunivant are working a remarkable transfromation of this historic, beloved congregation, leading it into the future. Having visited "The Bridge" on a number of ocassions, having met with the worship leaders of this dynamic, contemporary service, I asked Mary to relate what she has been doing, how she has been leading, and the things that worked. Here is Mary's response.
Will Willimon

Approach to Pastoral Ministry: My job is not to personally do every task of ministry. But rather to develop people who in turn create a really great community of faith. I believe there is a significant difference in those two approaches. It was tough at first to realize and accept that I am not the one anymore who gets to teach every class, or set the table or arrange the bread and juice, or make the bulletin board, or offer every prayer, or light every candle. I try as much as possible to be clear on what my responsibility is as the pastor, and what is the responsibility of the people of the church. I think that as pastors we can inadvertently hold the church back when we operate with the mindset that we have to have our hands in everything. I’ve learned that a church becomes a place where people want to be only when pastors spend time developing people, and then releasing the ministry to them. I think people don’t join churches, or attend them, because of the band/choir or the preacher. When we clergy are having down-feeling days we are tempted to believe that we are doing something so great that people are coming to see us. Dangerous, misguided thought. Actually, I feel like people join churches, or get up early on the weekends to attend a church, because of two things: the people of the church were warm and seemed real (or at least not as horrible and hypocritical as the last time they tried church) and, secondly, they walk out of worship having encountered the Holy even if just for a fleeting moment. A moment in worship with the God who changes lives. That’s worth coming back for.

Strengths-Based Ministry Emphasis: I believe that serving and leading from our God-given strengths is a pretty good way to do things. Five years ago we began lifting up and naming strengths and why knowing your strengths matters. I began to actively help church members identify and develop their talents and strengths. Just having the conversation helps people to connect the dots that a life of faith is about doing also, not just being. In other words, as great as it is to come to worship on Sunday mornings, what matters most is what you do with yourself and who you are becoming because of your faith. When my language shifted to that I began to see a difference in our church. This September we begin our 15th round of Ministry by Strengths classes. At the end of the six-week class I have individual strengths conversations with each person in the class about what they sense from God about their next steps in life and ministry and serving. Beyond taking the Ministry by Strengths class we expect people to find a place to serve and to continue to grow. I intentionally have conversations with church members about their strengths and how they are using them. And because of that, they in turn have those same conversations with one another, and that is really where you see some good fruit. Church members having conversations with other church members about calling and fruit and life and strengths and God. That is good stuff. Having had close to 300 people in our church take the class, we have been able to start to shape the culture around the idea that God call us to serve in the area of our greatest natural strength. We used to have one designated day where people could sign up for a ministry. That worked well for several years. We discovered that we really had a need for a mechanism that would help someone new get involved right away. We created ServeLINK – our catalog of serving opportunities. It contains descriptions of almost all of our ministry/outreach/mission/serving opportunities. It is on our website (www.fumct.org) and people can simply register whenever they would like to. Printed copies of ServeLINK are also available throughout the church, along with brochures about the major areas of the church. All new members are given a “new member packet” which contains the brochures and a copy of ServeLINK. This helped us expand our recruiting by giving the congregation the opportunity to sign up 24/7. We also created GroupLINK which is where they can sign up for classes and small groups.

Worship Design: The area of worship design is one of the most important things that we do. Sunday morning is our greatest opportunity to connect with people. (For all intents and purposes, it is my “game day” – yes, I’ve lived in Tuscaloosa too long ;)) But we really only have one shot to get it right, to create an environment where people can connect with God and each other. Sunday morning is very important. As Robert Schnase observes in his Five Practices of Fruitful Congregations, one hour of passionate worship affects all other hours of the week. I have found that the best way to make Sunday morning rich and meaningful is to empower teams of church members to design and implement it. Pastoral duties are mine, but everything else is done by the people of the church. I lead the Bridge design team which is comprised of the leaders of each of the Bridge ministry teams. We have met just about every Tuesday night for the past six and a half years. It is the reason the Bridge works. It is labor intensive and demanding. It requires advance planning and teaching church members how to design worship. It is not always the quickest way to plan worship, but we have seen time and time again it is a really, really good way to do it. At our weekly sessions, we work together to design, imagine, dream, create, implement and then evaluate each and every Sunday. Watching people move from attending a worship service to becoming the leader of a team that implements the service, and watching them discover their strengths, build upon those strengths, and then put their own blood, sweat and tears into making the Bridge work is a beautiful thing.

Measuring Results: I count and measure and name everything. I have learned in my D. Min. program the value of measuring. It was once said at a class that “you measure the things you can so that you can experience the things that cannot be measured.” Counting is huge. You can ask our team, sometimes they wonder about my constant reminders to get accurate numbers on things. I count vertically and horizontally. I track our worship attendance of course and look for trends. But, I also count horizontally – I track what is happening to people the longer they are part of this place. In my mind, high vertical numbers with low horizontal numbers is a problem, so I work to set up opportunities and processes for people to come in to the church and then move horizontally, so to speak, into deeper involvement and serving and ministry. And then into leadership roles. Every number is a person, a story, a life. To me, that is worth keeping up with. It’s a beautiful thing to watch. It’s a privilege, truly.

Rev. Mary Bendall
Tuscaloosa First UMC

Turn Around

After serving well as a member of the Bishop’s Cabinet, Lori Carden was appointed to our beloved but troubled congregation in Columbiana. Lori is leading a dramatic rebirth there. I asked her to share some of her leadership insights with the rest of us. One thing that makes this narrative remarkable is that I ordained Lori! Only a couple of years ago!

Will Willimon

Dear Bishop,

Upon reading your request I thought to myself, “He wants to know what is working? Well heck, working is what is working.” I humbly submit that I don’t have grand initiatives to carry us forward for years to come. My ministry has been more fundamental than that. I am simply working!

I set personal goals for myself. I make a minimum of nine contacts each week. I send three personal emails or cards, I make three phone calls and I make a minimum of three personal visits each week. In the book “Making a Good Move” by Michael J. Coyner this is part of what is known as “paying the rent”. If I stay focused in accomplishing this each week, then by the end of the year, allowing for two weeks vacation, I will have made a minimum of 450 contacts with my flock per year.

I spend time in prayer for my people. Don’t just blow this off as some pious statement. Seriously, I spend an hour each week with the directory in hand, looking at the photos, thinking of the people, asking God to bless them and to give pastoral discernment as to how to love them and lead them.

I took time to listen to as many people as possible. This was difficult because much of what I heard was repetitive. The opinions were strong and divided. It was very very hard for me not to offer rebuttals, take a side, and offer promises or to jump into a fix-it mode. Pastors need to use their ears not just their mouths. We have to check our defensiveness at the door. I possess a strong personality, so this took much prayer. After I had listened to them, I found most of them to be happy to listen to me.

I held a “state of the church dinner” and spoke to all of them at once. I called for complete transparency in all activities and works of the church. I spoke plainly and deliberately. I told them I was not there to worry about “hurting feelings” or who “might get mad and leave” but to lead us in Christ’s mission. I named the elephants. This takes a tedious balance of courage and humility. I spoke and watched as eyebrows raised and heads nodded in affirmation. They then knew that I was not afraid of much and was there to care for the good of God’s church first and foremost. The people here welcomed such candor and it seemed to bring us closer. I will hold these dinners twice per year.

I expect much and we do much. We must never underestimate God’s people. Let’s face it; our churches are filled with brilliant people and specialists of every kind. Pastors don’t know it all. It is our job to offer direction for people to engage their gifts. However, pastors have a large role to play in helping churches own and shape their identity.For example, I was told that this church pretty well shuts down for the summer, giving people “a break” and that it always has. I asked what I thought was a good question, “What are we breaking from?” I was told that the leaders were tired. My response was that we need fresh leaders and servants. I met with people and declared that we were not doing any less for the summer than any other time of the year. We kept our Wed. night children’s program going. All teams and councils met as usual.

I raised the bar. Now, worship attendance did drop again for summer this year as I had been warned, but people now know that the church doesn’t stop. I have great expectations and hopes for next summer’s attendance and involvement to be even better. It takes time to change the norms of a church but it can be done. Dare to declare and direct people! Pastoring is not for wimps!! At the end of the day this church enjoyed doing more for Christ and community. The people must never be underestimated. Just challenge them to be the great gifted people that they are

I began to teach an “Adult confirmation” class that teaches people what it means to be a Christian who is part of the UMC. Long time members and new members of all ages, our oldest is 87 our youngest 24, meet together for several sessions learning about our heritage, our theology, and our mission.

Staffing adjustments and changes were necessary. Not easy work but vital work. Just do it! Though we now have a great team for which I am most grateful, I know that it is never concrete. People come and go. Life happens. It is so sad when churches fail to recognize this fact of life and fearfully fail to address staffing matters.

As I prepared to answer your request I met with four of our key leaders and asked, “What is working with my leadership and what is not?” All noted the following;

1. My leadership is gutsy, honest and speaks truth. The State of the Church dinner was a hit!

2. I am present with presence. I teach, I visit, I preach, I counsel, I have office hours. I play with kids in VBS. (I had six people thank me for coming to VBS. Can you believe that?)

3. I equip by modeling. Then I trust people to do it better than I did it.

4. I lead. As one guy put it, “We know who the leader is without a doubt.” I also praise people when they earn praise.

5. I speak the name of Jesus and of the power of the Holy Spirit. I do a great deal of sermon preparation and preach directly from the text. Not topics with textual passages thrown in, but text with relevant correlations thrown in. There is a difference! So many people have thanked me for “preaching from the Bible”.

As far as any constructive criticism that was offered, each one said, “Just please, don’t give up and don’t stop and take care of yourself.” I asked them to hold me to account on taking my day or two off each week. I need that accountability.

I am serving a church that has been taught that as long as the district apportionments and pastor’s compensations were paid that they were doing enough. I will not take a raise in pay until annual conference apportionments are paid in full. (Even though I need the money to pay off my seminary debts) I am working to educate the people on the good that connectional giving affords. They don’t need a heavy hand on this matter but a healed and fresh perspective.

Pastors have been given the task of holding up and onto our identity before God’s people. As I tell my children, “Remember who you are whose you are”.

This is one of our basic yet most essential tasks as pastors.

Loving the Challenge,
Lori

Ancient Theory for New Math

Paula Calhoun is leading an amazing congregational relocation, a virtual new church start at Stepping Stone UMC. A beginning to Paula's ministry has been her work in Scouting. I got to help the Boy Scouts of America celebrate their one hundredth anniversary. (I was a scout during their fiftieth.) Paula shows how scouting can be a means of evangelizing a new generation.

- Will Willimon

Albert Einstein said: “If the facts don't fit the theory, change the facts.” I’m neither a physicist nor a mathematician—far from it! But I believe a theory can be used or practiced in order to change the facts.

I’ll give an example. I’m hesitant to use the ‘e’ word, but I’ll say it: evangelism often raises the anxiety level in Christian disciples. We believe in the concept and especially the theology; it’s the practice that sometimes provokes our pause. But to quote Einstein again: “God always takes the simplest way.” Looking back on God’s story, relationship multiplies or increases, including people and blessings. Or, to put it another way: relationship equals evangelism. It’s an ancient theory from a God who scores high in math! (See God with Abram and Sarai, aka Abraham and Sarah[i], or more recently: Jesus and a Woman of Samaria[ii], The Holy Spirit and the Apostle Peter at Pentecost[iii]).

Please hear me—I’m not there, yet. But I’m beginning to see multiplication in a more simple way and I believe facts can be changed by relationship—with God, with self and all others. One means of relationship can be exercised through scouts: Cub, Boy, and Girl Scouts in all their age groups.

I’m sure most of you are way ahead of me on this; so please join the conversation. After all, I grew up in a rural area of Alabama where scouting was not offered. I don’t know why. My parents drove me into town for piano lessons. My sisters took dance lessons. But we didn’t know to ask, “Why doesn’t someone—why doesn’t our church—start a scout troop?”

My entry into scouting came as an adult through the local church. I wouldn’t call the introduction a positive encounter. Standing in a dank fellowship hall smelling of mold and brittle crayons, I listened to stories of the large scout troop that once met there. I could still hear the faint echo of their feet and voices. But it was their feet that brought on the trouble and another “r” word—ruin.

The church council chair loved a pretty tile floor and every week, rain or shine, the fellowship hall floor got tracked up in some way: smudges in the wax finish, sandy grey mud from the parking lot or a few blobs of pizza sauce from the monthly Pack meeting (scouts and leaders practice clean-up, but it’s not a perfect process). And so, the church powers charged with carrying out the Gospel moved a new and not-good-news policy into being: “There will be no scout troop in this church.”

Standing there listening and looking at the spotless, now cracked tile floor in an empty space that leaked life far too long: I wondered if scouts and the ‘new rule’ started the decay and decline. Or—did the decay and decline prompt the thoughts and conversation that grew to fever pitch over a floor that could be mopped!

Thankfully, I came across another church and another and another that celebrate the scouts hosted by local churches. Does it sometimes get messy? Well, do our homes get messy if people live and grow there? Of course! But what a relief to experience life! Movement. Voices. Touch. Smiles. Laughter. And good work. Work that teaches and shapes, supports and guides.

Maybe we’ve hit on a revised theory: S = R = G = G x G. I confessed I’m not good at math! Let me put it another way: ‘Scouts equal Relationships that equal Gospel that equals Grace that multiplies Growth.’

It’s true we never begin with the end at heart, as in: let’s start and support scout troops so that we can grow our church. You can probably think of a good term for that kind of motivation. However—practicing relationship through scouting often prompts us to grow in a variety of ways, including new people, new disciples.

How do we work or practice the theory in order to change the facts? We start with simple gifts and servant ministry. If scouts meet at your local church, contact the leader and ask how you can help; go to one of their meetings or share a fireside event at their next camp-out (your presence is a wonderful gift!). If you enjoy serving in the kitchen, bake cupcakes or cookies for their next meeting. Prepare or help pay for their next pizza party…and if the floor doesn’t shine, grab a mop and make Jesus smile!

If your church already shows hospitality to scouts, here’s a salute to your generous grace! Not involved yet? Invite or begin a new troop in order to practice an ancient, but simple theory: relationship multiplies people and blessings. Act quickly to help change the facts. I look forward to seeing you September 2012 at The Methodist Encampment (more info coming soon)!

Paula Calhoun