New Podcast!

I have launched a new podcast!

"Give Keith A Chance" will focus on Bible study as well as thoughts and conversations about theology, ministry, sports, movies, mythology, superheroes, holidays, and music!

You can tune in each Tuesday (for now) on either Apple or Spotify!

Apple - tinyurl.com/gkacam

Spotify - tinyurl.com/gkacsm

Prayer for the Day after Charlottesville

Almighty and everlasting Father, whose sovereignty extends into every life and into every corner of the universe, we pray to you today in our grief , anger, and confusion.

We pray for the families of the persons killed in and around Charlottesville, VA yesterday, and we pray that there will be no more deaths in that troubled place. May they know comfort.

We pray for those injured in Charlottesville. May they know healing.

We pray for those wayward souls who falsely believe that demonic evils like racism and white supremacy can ever be acceptable, and especially, frankly, for those who embrace racism & racist rhetoric while claiming to be disciples of Jesus. They are lost. May they know wisdom.

We pray for those who know that every racist word or act brings more of hell into this already broken world & who are standing against that hell with nonviolent steadfastness. May they know patience.

We pray for those disciples of Jesus who are so obedient that even in the face of hate do their best to offer love. May they know strength.

We pray today for law enforcement officers, military personnel, and governmental leaders, who have the difficult responsibility of protecting the peace as well as individual rights, even when those are seemingly at odds. May they know stamina.

We pray for President Trump, who has far too often failed to denounce racist rhetoric and at times has even seemed to affirm it, which has emboldened those who embrace hate. May he know discernment.

We pray for preachers of the gospel across the land, that today we might all publicly, firmly, unashamedly denounce racism, racist rhetoric, white supremacy, nationalism, hatred, and violence. May we know faithfulness.

We pray for your holy Church in this nation, that we might be resolute in the role you have given us in our Baptism to renounce the spiritual forces of wickedness, reject the evil powers of this world, repent of our sin, accept the freedom and power God gives us to resist evil, injustice, and oppression in whatever forms they present themselves, confess Jesus Christ as our Savior, put our whole trust in his grace, and to serve him as our Lord, in union with the rest of the Church, which Christ has opened to people of all ages, nations, and races. May we know allegiance.

We pray for our sisters and brothers gathered here today who are appalled & angry by the events in Charlottesville & want to respond in ways that are both firm & helpful. May they know peace.

All these things we pray today, in the power of your Holy Spirit and in the name of the one who brutally died rather than strike back in violence, the Messiah Jesus, the Prince of Peace, our Lord. Amen.

The Cost of Proclaiming the Gospel

A reminder that Jesus and his gospel are offensive even to many religious people:

"Jesus,
filled with the power of the Spirit,
returned to Galilee,
and a report about him spread through all the surrounding country.

He began to teach
in their synagogues
and was praised by everyone.

When he came to Nazareth,
where he had been brought up,
he went to the synagogue
on the sabbath day,
as was his custom.
He stood up to read,
and the scroll of
the prophet Isaiah
was given to him.
He unrolled the scroll
and found the place
where it was written:

'The Spirit of the Lord is upon me,
because he has anointed me to bring good news to the poor.
He has sent me to proclaim release to the captives
and recovery of sight to the blind,
to let the oppressed go free,
to proclaim the year of the Lord's favor.'

And he rolled up the scroll, gave it back to the attendant, and sat down.
The eyes of all in the synagogue were fixed on him.
Then he began to say to them,
'Today, in your hearing, this scripture is fulfilled.'

All spoke well of him and were amazed at the gracious words
that came from his mouth.
They said, 'Is not this Joseph's son?'

He said to them,
'Doubtless you will quote to me this proverb:
Doctor, cure yourself!
And you will say,
Do here also in your hometown
the things that we have heard you did at Capernaum.'

And he said, 'Truly I tell you, no prophet is accepted in the prophet's hometown.
But the truth is,
there were many widows in Israel in the time of Elijah,
when the heaven was shut up three years and six months,
and there was a severe famine over all the land;
yet Elijah was sent to none of them except to a widow at Zarephath in Sidon.
There were also many lepers in Israel in the time of the prophet Elisha,
and none of them was cleansed except Naaman the Syrian.'

When they heard this, all in the synagogue were filled with rage.
They got up, drove him out of the town,
and led him to the brow of the hill on which their town was built,
so that they might hurl him off the cliff.
But he passed through the midst of them and went on his way."

- Luke 4:14-30 (NRSV, adapt)

Prayer for Annual Conference 2015

O gracious God,
we pray for your holy Church in western Pennsylvania,
meeting this week in Grove City,
that you would be pleased to fill her with all truth,
in all peace.

Where she is corrupt,
purify her;
where she is in error,
direct her;
where in any thing she is amiss,
reform her;
where she is right,
strengthen her;
where she is in want,
provide for her;
where she is divided,
reunite her.

Fill Bishop Bickerton with your Spirit,
that he would preside with justice and obedience.

Guide all who will be leading in various ways,
that their gifts would bear good fruit.

Be with the sessions staff and the youth,
who will be working tirelessly for your glory.

Above all,
lead your people by the power of your Holy Spirit,
that each vote cast, every decision made,
would be in accordance with your perfect will,
that the people of western Pennsylvania and the world
might know your forgiving mercy and your holy justice,
for the sake of him who died and rose again,
and ever lives to make intercession for us,
Jesus the Messiah, your Son, our Lord. Amen.

- adapt. from UM Book of Worship #501

I Took A Vow

In July 1991, I took a vow.

I stood before God at the altar of the local church in Johnstown, PA which had first nurtured my faith and I vowed to God and to a breathtakingly beautiful young woman that I would live with her in holy marriage. I took a vow that I would love her, comfort her, honor and keep her, in sickness and in health, and forsaking all others be faithful to her as long as we both shall live.

The striking lady who miraculously became my wife that day and the presiding pastor both graciously affirmed my vow and permitted me to enter into a new covenant.

At various points in the 1990s & 2000s, I took a vow.

I stood before God, my wife, and gathered disciples of Jesus Christ at the altars of three different United Methodist churches and I vowed to nurture the children with which God has blessed me in Christ's holy Church, raise them in the Christian faith, teach them the Holy Scriptures and give reverent attendance upon the private and public worship of God, that they might be guided to accept God's saving grace for themselves, to profess their faith openly and to lead Christian lives.

My wife and the various presiding pastors all graciously affirmed my vow and permitted me to enter into a new covenant

In June 2003, I took a vow.

I stood before God and the clergy of the Western Pennsylvania Annual Conference of The United Methodist Church and I vowed that I would preach, support and maintain the doctrines, teachings and polity of The United Methodist Church.

The presiding Bishop, Hae Jong Kim, and the gathered clergy members of the Conference all graciously affirmed my vow and permitted me to enter into a new covenant.

A few days later, I took a vow.

I stood before God, my wife and children and extended family, clergy colleagues, and members of various United Methodist congregations as Bishop Kim charged me "to serve rather than to be served, to proclaim the faith of the Church and no other, to look after the concerns of God above all." I confessed, among other things, that "the Scriptures of the Old and New Testaments contain all things necessary for salvation through faith in Jesus Christ and are the unique and authoritative standard for the church’s faith and life."

I vowed "to lead the people of God to faith in Jesus Christ, to participate in the life and work of the community, and to seek peace, justice, and freedom for all people," - not as I define those terms, but as the Church defines those terms. I went on to vow "to be loyal to The United Methodist Church, accepting its order, liturgy, doctrine, and discipline, defending it against all doctrines contrary to God’s Holy Word," and committed to be accountable with those serving with me, and to the bishop and those appointed to supervise our ministry.

Bishop Kim along with the gathered clergy and laity members of the Conference all graciously affirmed my vow and permitted me to enter into a new covenant.

A vow is, "a solemn promise, pledge, or personal commitment made to a deity, person or group of people committing oneself to an act, service, or condition." It is a reflection of a person's character. One's keeping of vows demonstrates how trustworthy one is.

If I deliberately, unrepentantly break one of the sacred vows I have willingly made, all of my vows may be called into question, as my word would become utterly worthless. My wife and children would have every right to distrust me and to be filled with shame that I am their husband and father. I would be completely without honor as a man and as a human being.

There is no reason to believe that if one breaks their marriage vows, they will be faithful to their ordination vows.

There is no reason to believe that if one breaks their ordination vows, they will be faithful to their wedding vows.

There is a crisis of vow-keeping in the world today as persons freely break vows which they made before God at their wedding.

There is a crisis of vow-keeping in the United States today as persons freely break vows which they made before God at the baptism of their children.

There is a crisis of vow-keeping in The United Methodist Church today as clergy at every level of ecclesial life freely break vows which they made before God at their ordination and/or consecration.

This is the case whether one is teaching that homosexual behavior is acceptable (in clear violation of Church teaching), presiding at a wedding between two persons of the same gender (in clear violation of Church teaching), denying the efficacy of infant baptism (in clear violation of Church teaching) or rebaptizing a person who is already baptized (in clear violation of Church teaching).

The paramount issue is not whether homosexual behavior, gay marriage, infant baptism or rebaptism are theologically acceptable; the issue is whether one will be true to the vows they have made before God, even when they may struggle with those vows. This isn't just a question of inadequate or at times even non-Christian theology; this is a question of a person's character.

May God grant me grace to keep the vows I have made, that my wife and children might know I am a man of my word, and that Jesus will be proud of me. May God grant me grace to stand strong in the vows I have made, to hold accountable in love those who struggle with their own vows, and to maintain a heart of mercy and reconciliation when working with sisters and brothers who have broken their vows.

Celebrating Marriage on Valentine's Day

My Pastor's letter in the church's February newsletter...

“A bowl of vegetables with someone you love
is better than steak with someone you hate.”
Proverbs 15:17 (NLT)
Among the great holidays that mark our cultural year, Valentine’s Day can sometimes be easily dismissed. After all, it isn’t connected to a great theological event (Easter, Christmas) or associated with ethnic heritage (St. Patrick’s Day) or sentimental about our parents (Mother’s Day, Father’s Day) or wrapped up in patriotic ribbon (Independence Day, Memorial Day). For many, it’s just a reason to buy a card or flowers.

But we miss an opportunity when we treat Valentine’s Day so lightly. This day has become a celebration of romantic love, one of God’s great gifts to humankind. It is also, therefore, a chance to honor & celebrate the covenant of marriage, an institution which the Church believes in & cherishes.

Marriage is perhaps the best example we have to understand the relationship between God & his covenant people. In marriage, a husband and a wife promise to stand with one another in difficult times and in joyous times. That’s not easy! It takes hard work over many, many years to make a successful marriage. When a couple in the church celebrates an anniversary, we should shout for joy and celebrate with them! Marriage is a significant achievement made possible by grace.

Likewise, we read in the Scriptures:
“Be strong…it is the Lord your God who goes with you;
he will not fail you or forsake you…”
Deuteronomy 31:6 (NRSV)
God has promised to stand with his covenant people! It takes hard work, even aided & driven by grace, for us to be faithful and for God to be merciful; it took the work of Jesus on the Cross. But, like marriage, it is worth it.

So, this Valentine’s Day, celebrate love. If you are married, thank God for your spouse! If your spouse has passed away, you have every reason to thank God for the love you still share. If you are not married, then praise God for those in your life who are celebrating.

And know that God loves you with a love more wonderful than the best Valentine chocolate!

Evangelicalism or Fundamentalism:Getting Our Terms Right

In today's American discourse, in both culture & religion, the terms "evangelical" and "fundamentalist" are often used interchangeably, both of them contrasted to terms used to designate those who lean to the left regarding faith issues, who are often termed "liberal" or "progressive". I believe there are stark differences between "evangelicals" & "fundamentalists" & that this distinction is vital to understanding today's Church, particularly in America.

Christian fundamentalism as a formal movement arose in the early 20th century as a reaction to modernism in both Church & culture and to Protestant liberal theology, which by the early part of that century was coming to dominate mainline denominations. An attempt to stress what early fundamentalist leaders considered essentials for Christian faith, fundamentalists stressed the inerrancy of & literal interpretation of the Bible, the Virgin Birth of Jesus, the bodily resurrection & physical return of Christ & a version of substitutionary atonement theory. It wasn't very long before this "circle the wagons" mentality became genuine animosity toward those who disagreed with the movement, and it seemed that the wrath of God (a legitimate topic in Scripture) was proclaimed far more passionately than the love of God (also a legitimate Scriptural topic). Fundamentalists became stereotyped as mean, uneducated, separatist, and shallow, rejecting most Biblical scholarship, science, historical/archaeological discoveries & even at times aspects of the Great Tradition of Church history & doctrine.

The evangelical movement (or neo-evangelical movement) was birthed out of fundamentalism in the mid-20th century. Originally known as fundamentalists who were willing to cooperate with non-fundamentalist Christians for evangelism & mission work, the movement quickly broadened & soon began gaining adherents in the very mainline denominations fundamentalism was founded to fight.

Because of the breadth of evangelicalism, identifying core principles in this
trans-denominational movement can be difficult. Wesleyan evangelicals, for example, stress the importance of God's prevenient grace, Lutheran evangelicals stress Luther's delineation of law & gospel, Presbyterian evangelicals stress the sovereignty of God, Catholic evangelicals stress proper celebration of the sacraments, Pentecostal evangelicals stress the gifts & activity of the Holy Spirit, Baptist evangelicals stress their particular understanding of baptism, etc. These & other differences are not unimportant.

But what evangelicalism has become, essentially, is a movement which strongly adheres to the core principles of orthodox Christianity as it has been proclaimed for more than 1500 years. The doctrines of the Trinity & the Incarnation are important, as are the Resurrection of Jesus & the authority of Scripture. Evangelicals may disagree as to which atonement theory is to be preferred (ransom, Christus Victor, Anselmic satisfaction, Calvinist satisfaction & governmental approaches have all been taught by evangelical theologians at one point or another) or which style of worship is most faithful or what is the correct understanding of the sacraments or which polity is best, but they are united in that core doctrines such as Trinity, Incarnation & Resurrection are vital to being Christian.

Fundamentalism has also broadened a bit, but not in terms of cooperation. There are Catholic fundamentalists, for example, who insist that unless one is a faithfully practicing Catholic, one is not a Christian even if adhering to the core doctrines of the Great Tradition. Some go further & believe that unless one is a faithful "traditionalist Catholic" rejecting Vatican II & everything which followed, one is not a Christian. There are similar movements in, say, Reformed Baptist circles, where some teach that unless one adheres to Dordt Calvinism, one is not Christian (which begs the question of how any Christians could have existed prior to 1619). Fundamentalism is thus still generally known as an at times nasty approach to culture & the Church, misunderstanding or even ignoring completely the love of God & the fullness of his grace. Put another way, too often our fundamentalist sisters & brothers "major on the minors".

To understand the full breadth of evangelicalism / orthodox Christianity, perhaps no work has been more important than that of theologian Thomas Oden, who has endeavored for decades to gather the wisdom of the ages for the Church to learn & enjoy again. I highly recommend his Classic Christianity as perhaps the best one volume summary of the Great Tradition in the English language. Here, we read of the fullness of orthodox Christianity & rejoice in its diversity as well as its unity.

I am an evangelical Christian in a Wesleyan context. It's a wonderful thing to be.

The Bounds of Christianity

"A community with no boundaries can neither have a center
nor be a community." Thomas Oden

"Boundaries aren't all bad.
That's why there are walls around mental institutions." Peggy Noonan

Orthodoxy: of, pertaining to, or conforming to the approved form of any doctrine, philosophy, ideology, etc.; of, pertaining to, or conforming to beliefs, attitudes, or modes of conduct that are generally approved.

The loudest debate in the American arm of The United Methodist Church over the past several decades has been over the issue(s) related to chosen sexual behavior. Specifically, many United Methodists have disagreed with the Church about whether or not active homosexual relationships are valid within the framework of Christian discipleship in a United Methodist context.

The Church maintains in Article IV of our Constitution that, "...all persons are of sacred worth." That is vital to understanding United Methodist exegesis of Scripture through the lens of Wesleyan theology.

The Church also maintains in paragraph 304.3 of our Book of Discipline, "The practice of homosexuality is incompatible with Christian teaching." This is equally important to understanding United Methodist exegesis & is in line with the rest of the Church Universal and her teachings on sexual ethics and behavior. The United Methodist position is hardly unique or groundbreaking.

The "conversation" has been marred at times by various acts of ecclesial disobedience from pastors & bishops which has forced the Church to strengthen its prohibitions against homosexual choices rather than have any meaningful dialogue. Many faithful United Methodists hope & pray that these acts will cease in order to facilitate a real conversation.

And there IS a conversation that is not only worth having but necessary for the Church as we engage 21st century American culture. It may not be the conversation many want to have, but it is nonetheless vital if we are to speak to one another in any meaningful ways.

The question which must be asked - in as loving & as gracious a way as possible - is this:

Is affirmation of homosexual behavioral choices still within the bounds of historic Christian orthodoxy or is it essentially a new Christianity-like religion, such as the Mormons, Unitarian-Universalists or the Jehovah's Witnesses?

Certainly, historic orthodox Christianity, of which the United Methodist tradition is a part, has not affirmed sexual behavior outside the covenant of a marriage between a man & a woman. There is biblical precedent for this teaching as well as theological support throughout the 2000 year history of the Church; there's no need for me to
re-present that here. This is simply the default teaching of Christianity, and is founded on faithful biblical exegesis by many intelligent, well-meaning saints over many years.

Breaking with the Christian faith on this issue - which progressives admit is vitally important - may be quite dangerous for The United Methodist Church.

Other faith movements have broken with orthodox Christianity in the past. The history of the Mormons, Unitarian-Universalists, Jehovah's Witnesses and other groups are filled with well-meaning persons who were and are very sincere about their faith and who wholeheartedly believe that they stand in divine favor. They should be respected as persons of integrity and conscience...but that does not make them orthodox Christians.

Mormonism, for example, has been dealt with by the General Conference of The United Methodist Church which in 2008 stated that, "...the Church of Jesus Christ of Latter-Day Saints presents itself as a faith tradition outside the parameters of historic, apostolic Christianity," and that Mormons seeking to become United Methodist must first receive the sacrament of Christian baptism as their LDS membership is not considered within the bounds of orthodoxy (see Resolution #3149 in our 2008 Book of Resolutions & the related teaching document Sacramental Faithfulness: Guidelines for Receiving People from the Church of Jesus Christ of Latter Day Saints).

There is also precedent for considering social issues & behavioral choices to be outside orthodoxy. Few would consider Westboro Baptist Church's extreme hate speech as perfectly orthodox, in spite of their faithful adherence to Dordt Calvinism. Likewise, most people on both sides of the political aisle would agree that pederasty is unorthodox behavior.

The wisdom of the Church, then, teaches us that allowing theology or practices deemed outside the bounds of orthodox Christianity to be accepted or normative within the Church is a threat to our identity as the covenant Body of Christ. At the point of acceptance of non-orthodox theology or practice, that branch of the Church ceases to be the Church & becomes a new religious movement, perhaps utilizing Christian language & concepts but distinctly non-Christian.

The question is thus a crucial one for us to discuss. Is affirmation of homosexual behavioral choices still within the bounds of historic Christian orthodoxy or is it essentially a new Christianity-like religion, such as the Mormons, Unitarian-Universalists or the Jehovah's Witnesses?

Surely, the Safe Sanctuaries policies of the Church have reminded us that boundaries matter; not every behavior is acceptable in every context. The Church has the responsibility to determine what is appropriately Christian behavior and what is not.

The imperative debate, then, is not about whether the Church should bless weddings of persons who have chosen homosexual behaviors or partners, nor is it about whether the Church should ordain to the pastorate those who are actively engaged in homosexual behaviors. The debate concerns the very nature of the choice of those behaviors & whether they can be deemed at all to be within the bounds of Christianity...ever.

I take very seriously my ordination vows & the doctrinal standards which I swore to teach & uphold. Not only must I as a United Methodist pastor teach the Church's position on the appropriateness of homosexual behavioral choices, but I also personally agree with the Church's position which, as I've stated, is based on 2000 years of Spirit-led, Spirit-driven quality Biblical exegesis by faithful saints & should not be dismissed lightly.

Nevertheless, I am happy to engage in this critical discussion with friends who disagree with the Church. I am willing to listen & consider. Granted, the witnesses of Tradition, Reason, Experience & (especially) Scripture make it very, very difficult for those who disagree with the Church to change my mind (and the minds of other United Methodists who are much smarter than I am & are equally committed to orthodox Christianity), but I am willing to engage.

But let us not debate the wrong questions. Let us consider instead whether or not it is even possible for the Church to approve of chosen homosexual behaviors while still remaining faithfully a part of the covenant Body of Christ. That is a conversation worth having.

Ministry Reading List for 2015

Seeing Black & White in a Gray World:
The Need for Theological Reasoning in the Church's Debate over Sexuality
by Bill Arnold

CAMPUS gODS:
Exposing the Idols that Can Derail the Present & Destroy the Future
by Guy Chmieleski

Shaping Their Future:
Mentoring Students Through Their Formative College Years
by Guy Chmieleski

Images of Salvation in the New Testament
by Brenda B. Colijn

Jesus Have I Loved, but Paul?:
A Narrative Approach to
the Problem of Pauline Christianity
by JR Daniel Kirk

Pastoral Practices: A Wesleyan Paradigm
by Diane Leclerc & Mark A. Maddix

Kingdom Conspiracy:
Returning to the Radical Mission of the Local Church
by Scot McKnight

Sermon on the Mount (The Story of God Bible Commentary)
by Scot McKnight

A Change of Heart:
A Personal & Theological Memoir
by Thomas C. Oden

Insourcing:
Bringing Discipleship Back to the Local Church
by Randy Pope

Thinking, Listening, Being:
A Wesleyan Pastoral Theology
by Jeren Rowell

Sent & Gathered:
A Worship Manual for the Missional Church
by Clayton J. Schmit

The Radical Wesley:
The Patterns & Practices of a Movement Maker
by Howard Snyder

The New Parish:
How Neighborhood Churches Are Transforming Mission,
Discipleship & Community
by Paul Sparks

A Thicker Jesus:
Incarnational Discipleship in a Secular Age
by Glen Harold Stassen

Giving Blood:
A Fresh Paradigm for Preaching
by Leonard Sweet

Called:
Following a Future Filled with the Possible
by JD Walt

The Class Meeting:
Reclaiming a Forgotten (and Essential) Small Group Experience
by Kevin Watson

The Crown & the Fire:
Meditations on the Cross & the Life of the Spirit
by NT Wright

Simply Good News:
Why the Gospel Is News & What Makes It Good
by NT Wright

This list is subject to change, be added to, edited, etc as ministry & culture make necessary. It also doesn't include planned fiction & devotional books.

Giving Up for Lent...

Something to ponder in light of the Call to Action...

"In the end, the church cannot endure without a body of systematic and coherent doctrine. This was not the problem Wesley faced two centuries ago. His challenge was to take the doctrine the church already possessed in her canonical traditions and make it accessible to the masses of his day. Hence, he did not make doctrine a high priority in his efforts to renew the church of his day.

"Two hundred years later, the situation is radically reversed. We have become so doctrinally indifferent and illiterate that the church is starved of intellectual content. Indeed in many quarters the church has become internally secularized. It has no shared public discourse of its own, other than that borrowed from the secular world, to think through its pastoral care, its mission in the world, its evangelism, and its internal administration. Hence pastoral care is reduced to therapy, mission to sociopolitical action, evangelism to church growth, academic theology to amateur philosophical inquiry, and church administration to total quality management.

"To be sure, only a fool would claim that we cannot learn from the best secular inquiries of our day. Yet it is patently obvious that the Christian tradition has its own special way of thinking about its healing care, its mission, its evangelism, its internal structures, and the like. That special way of thinking is inescapably doctrinal. The recovery of doctrinal identity is not then some abstract exercise in constitutional archaeology; it is integral to the deep renewal of the life and work of the church in the current generation."

William J. Abraham in
Waking from Doctrinal Amnesia:
The Healing of Doctrine in the United Methodist Church,
pp. 104-105

Labor Day 2011: Prayer for the Unemployed

Heavenly Father, we remember before you those who suffer want and anxiety from lack of work. Guide the people of this land so to use our public and private wealth that all may find suitable and fulfilling employment, and receive just payment for their labor; through Jesus Christ our Lord. Amen.

- from The Book of Common Prayer

What is doctrine?

"Christian doctrine is unique in that it is an intellectual response to the historical activity and revelatory disclosure of God. Doctrine is rational reflection upon God’s saving activity in Jesus Christ. Foundational to the idea of 'doctrine' is the fact that we need to be told what God is like. It is not ours to determine what kind of God we will believe and obey. It is God’s to determine to show Himself to us. Doctrine is our effort to articulate what He has made known. Doctrine is the divinely authorized attempt to describe God in accordance with how He has revealed Himself in creation, in history, in Jesus Christ and in the Scriptures. In doing so, doctrine also serves to expose false interpretations of reality, false concepts of God. It is the aim of doctrine to make sense of the individual’s and the church’s experience of God as He has made Himself known in Jesus Christ."

Alister McGrath,
Understanding Doctrine:
Its Relevance & Purpose for Today

Trinity Sunday 2011

"Father almighty,
maker of heaven and earth:
Set up your kingdom
in our midst.

"Lord Jesus Christ,
Son of the living God:
Have mercy on me,
a sinner.

"Holy Spirit,
breath of the living God:
Renew me
and all the world."

- prayer by NT Wright in
Bringing the Church to the World (1992)

Easter 2011

"After the Sabbath, at dawn on the first day of the week, Mary Magdalene and the other Mary went to look at the tomb.

"There was a violent earthquake, for an angel of the Lord came down from heaven and, going to the tomb, rolled back the stone and sat on it. His appearance was like lightning, and his clothes were white as snow. The guards were so afraid of him that they shook and became like dead men.

"The angel said to the women, 'Do not be afraid, for I know that you are looking for Jesus, who was crucified. He is not here; he has risen, just as he said. Come and see the place where he lay. Then go quickly and tell his disciples: "He has risen from the dead and is going ahead of you into Galilee. There you will see him." Now I have told you.'

"So the women hurried away from the tomb, afraid yet filled with joy, and ran to tell his disciples. Suddenly Jesus met them. 'Greetings,' he said. They came to him, clasped his feet and worshiped him. Then Jesus said to them, 'Do not be afraid. Go and tell my brothers to go to Galilee; there they will see me.'"

(Matthew 28:1-10, NIV 2011)

On the Lenten Lectionary

"The temptation for this Sunday and the next several Sundays will be to omit readings and/or to shorten the lengthy gospel readings. Resist that temptation. These are the church's stories. They are not yours to dismiss because they are inconvenient and invade the time concerns you have. When you entered the covenant of ordained as deacons and elders or when you signed your paperwork as a local pastor or pastor from another denomination, you affirmed that you were persuaded 'that the scriptures of the Old and New Testaments contain all things necessary for salvation' and you promised loyalty to The United Methodist Church, 'accepting its order, liturgy, doctrine and discipline . . .' (United Methodist Book of Worship, 689, 695). Therefore, read the entirety of these readings out of your persuasion and your acceptance of the liturgy, trusting the Spirit of God to do what God wants to do in the hearts of the people."

- Taylor Burton-Edwards,

Director of Worship Resources for the

General Board of Discipleship of
The United Methodist Church

Devil in Disguise

"...the Spirit led Jesus up into the wilderness so that the devil might tempt him. After Jesus had fasted for forty days and forty nights, he was starving. The tempter came to him and said, 'Since you are God’s Son, command these stones to become bread.'

"Jesus replied, 'It's written, People won’t live only by bread, but by every word spoken by God.'

"After that the devil brought him into the holy city and stood him at the highest point of the temple. He said to him, 'Since you are God’s Son, throw yourself down; for it is written, I will command my angels concerning you, and they will take you up in their hands so that you won’t hit your foot on a stone.'

"Jesus replied, 'Again it’s written, Don’t test the Lord your God.'

"Then the devil brought him to a very high mountain and showed him all the kingdoms of the world and their glory. He said, 'I’ll give you all these if you bow down and worship me.'

"Jesus responded, 'Go away, Satan, because it’s written, You will worship the Lord your God and serve only him.' The devil left him, and angels came and took care of him."

- Matthew 4:1-11 (Common English Bible)

One of my favorite Lenten practices is watching a few of the several movies made about Jesus. We are blessed to have so many films at our disposal thanks to DVDs, Netflix, and TV cable offerings.

One of my favorite Biblical films is 1965's The Greatest Story Ever Told. Not a critical success and a bit dragging in parts, this movie nevertheless has one of the best portrayals of the devil ever portrayed on film. British screen legend Donald Pleasence plays the devil as a hermit who seems almost an "everyman" figure. He is polite, soft-spoken, and seemingly kind...which makes this performance absolutely terrifying.

Were the devil to appear to me in all his dread - surrounded by flames, holding a pitchfork, hooves and tail apparent - I might be a bit frightened but not fooled. In Pleasence's hands, the devil becomes a figure easy to sit with, converse with, even befriend.

This is the devil of Matthew 4. He's not some monster from a Hammer horror film; he's not some superhuman demon from the infernal pits; he is...well, he's us. This is what makes the account of the temptation of Jesus so real.

Jesus may be tested by the offer of big dreams, but they are camouflaged by the commonplace, the ordinary, the everyday. What tests us are not typically outrageous schemes, but familiar, mundane habits - perhaps even with the approval or encouragement of an unbelieving world - which appear to be harmless but in actuality may have devastating effects on our souls, our witness for Christ or on those around us.

As we embark on the holy season of Lent, my prayer is that disciples of Jesus across the world are able to reflect not simply on the large issues of life, activism, and service, but also on the banal, the routine, the daily habits which prevent us from moving forward in holiness and in faithfulness to our crucified and risen Lord.

This post is part of the 2011 Lenten Blog Tour

sponsored by the publishers of the Common English Bible.

Simeon the Buzzkill

"Simeon blessed them and said to Mary his mother,
'This boy is assigned to be the cause of the falling and rising of many in Israel
and to be a sign that generates opposition
so that the inner thoughts of many will be revealed.
And a sword will pierce your innermost being too.'"

- Luke 2:34-35 (CEB)

The story of Simeon waiting to meet the Messiah is a lovely tale, one which warms the heart and fits easily in the comforts of the Christmas season. Had Luke's Gospel only shared the remark of Simeon's fulfilled hopes, surely this would be a favorite vignette of many Christians. Unfortunately, as so often happens with prophets in Scripture, Simeon opens his mouth to speak, and in addition to the charming dreams of a pious old man we also receive perplexing - even violent - words which shatter the beauty of the scene and create a sense of foreboding and uneasiness.

Simeon's words make the point that Jesus is not and was never meant to be a point of unity, but rather a point of division. In Wesleyan orthodoxy, one's reaction to the gospel, after all, helps determine one's eternal destiny. There is an element to the gospel, therefore that is extremely exclusivist, in spite of the desire of many Church elites to lift up inclusivism as a primary doctrine.

We need to be reminded that the faithfully proclaimed demands of the gospel will repel as well as attract; not everyone is eager to lay everything at the feet of a poor Jew from 1st century Palestine and to acknowledge that this Jew is God incarnate in human flesh and the absolute Lord of one's life.

Elsewhere in Luke's Gospel account, we read these shocking words of Jesus:

"I came to cast fire upon the earth. How I wish that it was already ablaze!... Do you think that I have come to bring peace to the earth? No, I tell you, I have come instead to bring division. From now on, a household of five will be divided—three against two and two against three. Father will square off against son and son against father; mother against daughter and daughter against mother; and mother-in-law against daughter-in-law and daughter-in-law against mother-in-law."

-Luke 12:54-59 (CEB)

This is why pushing too hard in the Church for full inclusivism can be dangerous; definitionally, if sadly, the Kingdom does not include everyone. Not everyone is interested in acknowledging the Lordship of Jesus, and those who reject Jesus may be in for a sad realization when he returns.

John Wesley, in his notes on the New Testament, said of Jesus, "...he will be a savour of death to some, to unbelievers; a savour of life to others, to believers." Strong stuff. Not to be dismissed easily. Trying to be inclusive can be a good thing as long as we admit the gospel-imposed limitations of such practice. Not every behavior or decision can be affirmed in the Kingdom of God.

Simeon introduces to us a painful aspect of the gospel through his words to Mary, but, though they are not easy words, they are important and should not be ignored. We need Simeon's words at Christmas to put the miracle of the Incarnation and God's soteriological plan into its proper perspective. Obedience can be difficult, and it carries a price.

This post is part of the 2010 Advent Blog Tour
sponsored by the publishers of the Common English Bible.

Why Christians Should Celebrate Halloween, Part 3: Racism & Incarnational Ministry

It's hard to believe in 2010, but there once was in the United States a tremendous amount of racist energy directed at people of Scottish and, especially, Irish descent. Today, it seems that these British subcultures are so much a part of the fabric of America that we may not remember what it was like for those first poor immigrant farmers who came to a new world after severe famine (in the case of the Irish) or after being cleared off their land for political and racial reasons (in the case of my own Scottish ancestors). Those of us more historically minded might recall the "Nativist" movement of the 19th century and political drives such as the so-called "Know Nothing" Party. Racism remains an ugly aspect of our society, a grave sin which permeates so much of Church and culture; it has been so for many, many years.

It bothers me, therefore, when Christians are able to look at German pagan traditions, such as what we now call "Christmas trees", and adapt them for our own use. The claim is that these are harmless practices which are worthy of salvific grace, and can be transformed into something positive. Most churches will happily include a tree in their holidat celebrations; the Advent wreath, too, has its roots in pagan practice, but most congregations will use them come December.

Many are willing to transform German pagan traditions, or English, or Italian, into proper Christian practices, but refuse to do the same for the traditions of my own ancestors. The Scottish and Irish traditions are, for many, not worthy of salvation or transformation, and ought to be damned. Apparently, for many, the Irish are worth just that...damnation.

This is racism. Why are German, English, or Italian traditions viewed as superior in some way? Racism. Some sins die hard.

In our family, I insist that we mark Halloween, out of respect for our heritage. True, it is now, for us, a celebration of Christ's victory over the powers of darkness, but we mark it as a part of our own family tradition, as my ancestors did years and years ago, in their own way.

My prayer is that the racism inherent in rejecting Halloween while embracing the pagan pasts of other racial groups will soon fade away and be fogotten.

The final reason Christians should celebrate Halloween may be, from a ministry perspective, the most important. Children in most American communities will be trick-or-treating on or near Halloween. This is a wonderful time for the young, as they dress up in fantastic outfits, walk throughout the community, and gather candy. What memories I have of Halloween nights past!

As God became incarnate in human flesh in order to save, so we as Christians must become incarnate in our communities if we are to assist in the divine mission. The Amish have a wonderful witness, but, in my view, we are called to be in the world...though, truly, not of it. Far too many congregations view themselves as so separate from a sinful community that they are unable to truly incarnate the grace and love of the Almighty.

Halloween offers a great opportunity to practice our calling to incarnational ministry...to truly be a part of our community. An act as simple as smilingly handing out candy to children can demonstrate the awesome love of God in exceedingly powerful ways. This can be prevenient grace in action. The Christians who offer safe candy to children are doing a wonderful thing, for we all need to be conscious of safety on Halloween night, as on every other night of the year.

Or...we can fail to take advantage of this opportunity. We can even encourage our sisters and brothers to boycott this "night of darkness". I've known Christians who have done this. This is certainly an option, but, in my opinion, we're sending a truly wicked message if we do so. If we do so, we are saying to the children of our communities, "This is not a safe house. Look elsewhere for someone to offer a smile and candy." God forgive us.

I have endeavored to show that celebrating the once pagan Halloween is no different in many ways from celebrating the once pagan Christmas and Easter...that we have strong Biblical and theological reasons for embracing Halloween...that we should oppose the historic racism which still permeates our culture...that we have a holy obligation to minister to the children of our communities. It is my prayer that thosewho might reject Halloween would prayerfully ponder these points and come to a change of heart, and that my pastoral brethren who are approached about Halloween might have some information and starting points for discussion.

It is my sincere prayer that every person who reads this post has a wonderfully blessed Halloween. God bless us, every one!

Willimon words

"The pastor is [often] reduced to the level of the soother of anxieties brought on by the dilemmas of affluence, rather than the caller of persons to salvation. My colleague Stanley Hauerwas has accused the contemporary pastor of being little more than 'a quivering mass of availability [emphasis mine].' Practicing what I call 'promiscuous ministry' - ministry with no internal, critical judgment about what care is worth giving - we become victims of a culture of insatiable need. We live in a capitalist, consumptive culture where there is no purpose to our society other than 'meeting our needs'. The culture gives us the maximum amount of room and encouragement to 'meet our needs' without appearing to pass judgment on which needs are worth meeting… In this vast supermarket of desire, we pastors must do more than simply 'meet people’s needs.' The church is also about giving people the critical means of assessing which needs give our lives meaning, about giving us needs we would not have had if we had not met Jesus."

- from Pastor: The Theology and Practice of

Ordained Ministry (2002)

by William Willimon