Archive: Under One Roof

How Charismatics and Traditionalists Can Live in the Same Church

By Joe Harris

One of the ongoing struggles in the UM Church is between those who have experienced the “gifts of the Spirit” often identified as the “charismatic” experience and those who have been life-long traditional United Methodists, but have not had this experience as a part of their faith journey. The struggle can affect both clergy and laity, and in its extreme it has caused deep division and hurt in many UM congregations, even within families. Sometimes this is simply a power struggle that is disguised in theological or experiential terms. Sometimes it’s a personality struggle caught up in “religious” dogma. At times it is a struggle of “hidden agendas” that may have little to do with the charismatic experience.

The 1976 session of the General Conference of the United Methodist Church concluded that the charismatic experience was a genuine experience for the people called Methodist, compatible with our doctrine and polity within certain parameters and guidelines. Therefore, those UM churches which have historically focused on charismatic expressions with integrity and within the established guidelines have little conflict between a traditionally UM experience and a charismatic one.

The struggle often comes when charismatic United Methodists (pastor or laity) move to a more traditional church that is not quite like the one they left, often feeling abandoned because they are unable to find a church that will even be open to their experience. Also, charismatic pastors are too often appointed to churches to whom that experience is foreign. Unfortunately, when something is not familiar, human nature tends to fear it, and many pastors either feel they must “hide” their experience or change their church until they can be open. This often causes tensions, struggles, fights and in some cases, church splits.

A charismatic pastor was once appointed to a traditional church. He concluded that there were other priorities that his new church needed to focus on, so he planned to keep his experience to himself. Unknown to him, there was a small but vocal Sunday school class which had experienced the “charismatic renewal.”

When the members got wind that their new pastor also had occasionally participated in renewal activities, they rejoiced that now, finally, God had answered their prayers and sent someone who understood them and their needs. It turns out that their needs included “converting” the rest of the church to the charismatic experience. They were convinced that if the rest of the church went through this experience the church would be much more “spiritual” and do more for the kingdom of God. Feeling alienated, a “charismatic corner” developed in the church that became isolated, resentful and even disruptive.

How can we deal with this potentially disruptive scenario which, unfortunately, happens more than we want to admit?

Clarify The Language

Understanding the difference between a “charismatic” and a “Pentecostal” experience might very well be at the heart of much of our struggles. The Pentecostal experience with its emphasis on the “Baptism of the Holy Spirit,” and its inference that one must speak in tongues, offers a different direction from traditional charismatic understandings. As Dr. Robert Tuttle reminded us in his article, The Charismatic Movement, Its Historical Base and Wesleyan Framework, “Classical Pentecostalism organizes its converts into separate churches, charismatics do not. Charismatics encourage their numbers to remain with their local churches. Although charismatics are open to all spiritual gifts and experiences subsequent to conversion, they try not to isolate those gifts and experiences as marks of spirituality. They chose to interpret them in the light of their own traditions.”

Too often there is confusion over how to express the charismatic experience in a mainline, traditional church, and how it differs from Pentecostal experience and theology. It is clear to this writer that classical Pentecostalism is incompatible with contemporary United Methodism. On the other hand, charismatic experiences interpreted through a Wesleyan framework certainly have a place in contemporary United Methodism. It is the lack of understanding of terms and their theological development that has caused so many problems.

Conversely those who have not experienced the charismatic movement get confused. They often derive their definitions from generalizations, television caricatures, extremists or mythologies. They, too, lack an understanding of the terms. They might believe that all who are open to the “gifts of the spirit” are Pentecostal and, therefore, would be better off in another church. Instead of seeking understanding about the charismatic experience, some seem to immediately condemn and reject. Even if they disagree with what they see, traditionalists should understand the terms and disagree with proper understanding.

Sensitivity To Needs

The dilemma for charismatics and non-charismatics is whether or not they can co-exist. Because we United Methodists pride ourselves in claiming our theological diversity, often it becomes a source of friction and ill will among church members. We not only must raise the level of tolerance, but find ways to meet the spiritual needs of the entire congregation with integrity.

Unity is an important part of church life. We must not settle for a unity that compromises principles, but a unity that is based on serenity, love and service to one another. Inclusiveness is not just a term we United Methodists use when referring to race or gender, but also in a theological reference.

Accountability

Laity and clergy of UM churches must understand that without accountability, diversity cannot work. Ultimately we are all accountable to Christ, but he has also given the church other resources of accountability.

Although not a perfect document, our Book of Discipline gives us specific accountability guidelines for both lay and clergy that we can find the key to peaceful co-existence between charismatics and non-charismatics. As for clergy, they are accountable to the bishops and cabinets of their annual conferences as pastors. Appointments should be made on the basis of gifts and graces as they match a particular church. Because of the accountability outlined in the Book of Discipline, extremists (be they charismatic or not) are not welcome. If one cannot live within the UM system of accountability, then one has the option of helping to change that system or of finding a more compatible denomination. It is a breaking of our covenant as clergy to ignore our system of accountability.

Likewise, for laity, the Book of Discipline and their pastor compose some of their accountability structures. We appoint pastors to lead congregations. Hebrews 13:17 identifies the general obligations of a congregation to: “Obey [be accountable to] your leaders and submit to their authority. ” It doesn’t say that those pastors or leaders are perfect, but that in God’s accountability structure the “buck” stops at the pastor’s desk. If laity are unable to live with the appointed leadership, they may wait until another leader is appointed or attend a more compatible church.

All this may seem too cut and dried, but without accountability there will only be chaos. Yet I am convinced that accountability for both charismatics and non-charismatics does not have to be seen as threatening, if we are all open to the following:

• Discipleship. Disciples of Christ realize that accountability to God the Father, Son and Holy Spirit, to Scripture and to one another marks the life of a true disciple. Disciples are concerned first with the well being of the church and others, and respond appropriately before any personal agendas are met.
• Faith. Even if I disagree with those who are in authority over me, if my faith in God is such that even though I may not understand why things are happening as they are, I can keep my confidence in God that all things will turn out according to his will.
• Prayer. We underestimate the power of prayer to change things. To pray unceasingly is to live life as if you were looking through the mind and heart of God. If we took this seriously, accountability would not be an issue and we would better learn to love on another.

Practical Guidelines

These are some practical things that all charismatic and non-charismatic should remember if we are to become part of the solution to these issues rather than part of the problem.

1. Servant Ministry. The biblical witness is one of service to humanity in the name of Christ, esteeming others over ourselves. The answers to our problems are rarely reached by packing up our bags and moving on. We must bloom where we are planted. The rule cannot be my way or the highway! Remember that John Wesley encouraged his people to attend the dead Anglican Churches regularly, realizing that they could get spiritual nourishment through other avenues—class meetings, love feasts, Bible studies, etc.—and knowing their presence would be a positive light in the church of his birth, and that their ability to serve hurting humanity was critical to Anglican ministry.

Pastors with charismatic views must also learn how to bloom where they are planted. Demonstrate servanthood love for those you have been assigned to shepherd over. Remember, Joseph had some rotten assignments too. He was sent to Egypt with a caravan of Ishmaelites. But later he told his brothers, “you intended to harm me, but God intended it for good to accomplish what is now being done, the saving of many lives” (Genesis 50:20).

If every UM minister were to see every appointment as an opportunity from God to serve his people, it really would not matter the circumstances of the appointment.

2. Ask yourself, “What is God trying to teach me?” Though one may feel the necessity to go elsewhere to be fed spiritually, don’t neglect the fact that God may be trying to teach you new things. Perhaps the spiritual fruits of patience, kindness, goodness, faithfulness, gentleness and self-control (Galatians 5:22) are in need of further expression in your life (perhaps even more so than the ecstatic gifts).

If you are a charismatic in a conservative, evangelical church, maybe God is trying to teach you more about being systematic in your faith, and more careful about your doctrinal beliefs. Too many have relied on teachings that have come from someone’s personal experience rather than the Word of God. Some charismatics turn into “charismaniacs” with every new wind of doctrine that comes from their favorite charismatic teacher. Their experience with God has tended to be shallow, with a lot of flash, noise and energy.

If you are a traditional Methodist, maybe God is wanting you to become open to the fact that his Spirit is moving in different ways upon different people. Maybe God wants you to learn to take the best of the traditional church and be open to the new and different styles of worship, singing and praising. It can be an inspiration for creativity in the future. The traditional church can help bring a balance to the “new teachings” of some movements which too often have amounted to warmed-over, old heresies the church dealt with years ago.

3. Be aware of the instant gratification syndrome that affects our country and our churches. That syndrome usually manifests itself in the kind of thinking that says, “if I don’t find what I want at this church or if this church won’t change into what I want it to be, I will just move to another church that is more to my liking.” What’s wrong with that kind of thinking? The preponderance of “I’s.” If we have really given our life to Christ we need to replace the “I’s” with “what would Christ have me to do?”

In many parts of the world today there is still only one church in an area. People are forced to be a part of that church or go unchurched. What do they do when they get upset or don’t like what’s going on? What many do is live with that church and the imperfections born out of its humanness, and struggle with it through its problems, praying it into maturity.

In this country however, the tendency is to move to an independent, charismatic church down the street. The New Testament puts a particular emphasis on preserving the unity of the church. Are you helping to do that? John Wesley decided to stay within the Anglican Church and let them throw him out if they wanted to.

4. Don’t play the blame game. Charismatics sometimes complain that they just don’t feel comfortable raising their hands or saying amen in traditional worship. That is not the congregation’s problem, it’s yours! If you are worried about what the people around you think, it may be the excuse you’ re looking for to start church hopping. On the other hand, raising one’s hand or saying amen may be different in many settings, but it is rarely disruptive, and has rarely resulted in a person’s being asked to leave. People may stare and murmur, but if that worries you then it is a problem you have to work out and not blame others because things aren’t more comfortable.

5. Avoid pushing, manipulating or pressuring your own view about worship on the congregation. You may really like the style of worship used at charismatic churches and desire that for your church. Do not assume that it is God’s will however, for your church to move into that direction. These forms of worship may or may not bring renewal to your church. It also may be that their imposition will split the church. Seek God’s will within the context he has given you for your church service, not your own personal like and dislikes.

6. Be patient. It is sometimes easier to start a church than to renew an existing one. God is concerned about the renewal of every church. Yet, he is in it for the long haul and if renewal is really going to take hold, those who are advocating it (charismatic and non-charismatic) must also be in it for the long haul.

Joe Harris is the district superintendent of the Ardmore district in Ardmore, Oklahoma. This article is adapted from a seminar he presented at the 1992 Aldersgate meeting in Oklahoma City. He is on the boards of both the United Methodist Renewal Services Fellowship and Good News.