What’s It All About?
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Not Peace, But Glory
By Rob Renfroe
In 1875 a remarkable woman was born. Her name was Mary McLeod Bethune. Both her parents had been slaves. At the age of five she began working in the fields. But as a young girl, she took an interest in her own education and found a way to attend a small, one-room, segregated school in South Carolina.
After graduating, she attended Moody Bible Institute in Chicago. She returned to the south and began to teach. But she didn’t stop there. She believed God was calling her to start a college for black students so they could receive a quality education – and so the world could see just how brilliant and beautiful young black men and women could be.
“If our people are to fight their way up out of bondage we must arm them with the sword and the shield and buckler of pride – belief in themselves and their possibilities, based upon a sure knowledge of the achievements of the past,” Bethune wrote in 1938.
She didn’t let the cost of starting a private school for African American students stop her. She didn’t let what others said stop her. She didn’t let the fact that she was young or black or a woman stop her. The spirit within her was not a spirit of timidity and fear. It was a spirit of strength and power. And in 1904 at the age of 29, Mary Bethune founded what would become Bethune-Cookman University.
In 1941, Dr. Bethune wrote an essay entitled “Faith That Moved A Dump Heap” to explain the origins and inspiration of her trailblazing school. The article’s title comes from the fact that the only land available was an undesirable plot that had become the town’s dump site called “Hell’s Hole.” She was able to raise the money to purchase the land through the sales of sweet potato pies and homemade ice cream to work crews.
Through her pioneering work and God-given vision, the first building on that land was called “Faith Hall.”
“We burned logs and used charred splinters as pencils, and mashed elderberries for ink. I begged strangers for a broom, a lamp, a bit of cretonne to put around the packing case which served as my desk,” she wrote in her essay. “I haunted the city dump and trash piles behind hotels, retrieving discarded linen and kitchenware, cracked dishes, broken chairs, pieces of old lumber. Everything was scoured and mended. This was part of the training – to salvage, to reconstruct, to make bricks without straw.”
For twenty years as a college president, Dr. Mary McLeod Bethune made the most of her remarkable ability to inspire young people to dream their own dreams, overcome their own obstacles, and win their own battles. At the graduation exercises each year she would send her students into the world with these words: “Faith ought not be a puny thing. If you believe, have faith like a giant. And may God grant you not peace, but glory.”
It was Bethune’s way of telling her students that the battles that matter and the causes that are worthy of our lives are rarely accomplished without difficulty, courage, and sacrifice. You can live a comfortable life or you can live a great life. You can live an easy life or you can live a glorious life. Now, which do you think you were created for? Peace – or glory?
As Jesus saw the cross approaching, he told his disciples: “The hour has come for the Son of Man to be glorified. Listen carefully: Unless a grain of wheat is buried in the ground, dead to the world, it is never any more than a grain of wheat. But if it dies, it produces many seeds” (John 12:23-24).
Jesus told the disciples he was about to be glorified and then began to talk about his death. Boys, if you want to see glory, keep your eyes open because it’s about to be on display. It will look like a man hanging on a cross. It will look like a back torn apart by thirty-nine lashes. It will look like blood flowing from a crown of thorns. It will look like a man who is exhausted and spent, struggling for breath. It will look like suffering and sacrifice, like giving your life to do the Father’s will and bring blessing to others.
We can live a life of peace and comfort. Or we can live a life that is great and glorious. But we cannot do both. We can live for self or we can live for others. We can protect ourselves from the pain of this world or we can step into that pain, knowing that it will cause us to suffer as we try to help others. We can endeavor to create for ourselves a paradise on earth or we can go to the hell holes of this world and do the difficult things that will bring hope and redemption to those who are lost. Now which do you think we were created for?
To those who are doing the difficult work of being a loved-one’s caretaker, setting aside your own needs and plans, and often unseen as you do it – that’s glory.
To those who are loving a child with special needs or being crushed by the weight of trying to help a teenager or a young adult overcome the power of an addiction – that’s glory.
To teachers, first-responders, and health-care providers who have been overwhelmed over the past two years and who have been tempted to quit, but you are still at your post because you know we need you – that’s glory.
To pastors who have and who continue to provide care for those who are struggling; to pastors who are tired and weary because of all the extra strain created by the pandemic; to pastors who have seen the attendance of their churches decline and who have watched members leave over the past two years but who work as hard as ever to prepare sermons that are encouraging and inspiring – that’s glory.
To churches that have expanded their ministries during the pandemic to those who are hungry, homeless, and struggling with mental illnesses; to churches that have overcome the natural tendency to turn inward during a time of stress and uncertainty and that have decided to be here for others – that’s glory.
To faithful pastors who find themselves demeaned and ostracized by their progressive peers and a liberal bishop, but who continue to stay strong, love all, and exemplify joy – that’s glory.
To those who overcome their fear and give generously, even sacrificially, to ministries that are bringing the Gospel to the lost, caring for the poor, and defending the faith, whether the amount is large or small – that’s glory.
We often think of greatness as being seen and celebrated. Doing big things and being recognized by others. But Jesus thought of glory as being a servant, remaining faithful, and sacrificing ourselves so some part of this world is made better, more the way the Father wants it to be.
So, I join Dr. Mary McLeod Bethune and our Lord Jesus, and I wish for you and for our church, not peace but glory.
Miracles And Our Modern World
By David F. Watson
Since the 1700s, it has been commonplace in Western Christianity to question, or even reject, the veracity of claims about miracles, or what theologians refer to as “special divine action.” Sometimes, God acts directly in ways that transcend the normal course of events in nature. When we recognize such divine action, we call it a miracle.
Enlightenment philosophers and the theologians they influenced have at times argued that, if there is a God, this God does not enter directly into the goings-on of creation, exercising agency to change what would otherwise be the natural course of events. In the wake of two World Wars, the Holocaust, the detonation of atomic bombs over Japan, and countless other atrocities throughout the twentieth-century, many theologians simply regarded miracles as a non-starter. No, they said, the unavoidable conclusion is that we can no longer believe in the God of the Bible who so readily enters into the goings-on of our lives.
The problem is, there are so many cases in which Christians actually see miracles happen. They witness them in their own lives and the lives of those they love. There are simply too many accounts of God’s action in the world for us to ignore them. Miracles happen. They are in some senses shrouded in mystery, but the evidence for them is overwhelming.
Nevertheless, there remains much skepticism of miracles throughout the academy and segments of the church. Moreover, in parts of the church where miracles are generally accepted, there can still be considerable misunderstanding and irresponsible teaching. Thus in 2011, Professor Craig S. Keener published a two-volume magisterial work, Miracles: the Credibility of the New Testament Accounts (Grand Rapids: Baker Academic). At almost 1,200 pages, this work is an indispensable scholarly investigation into claims of special divine action, not only in the New Testament, but today as well. This book may be a bit much for the non-specialist, however. Not everyone has the time or inclination to make his or her way through such a weighty scholarly tome, valuable as it may be. Keener is aware of this, and has therefore provided a much briefer and more accessible volume, Miracles Today: The Supernatural Work of God in the Modern World (Baker).
The book consists of seven parts which are divided into relatively short chapters. Part 1 is called “Perspectives on Miracles” and asks the question, “What is a miracle?” It then provides a few answers, dealing in the process with some skeptical responses to claims of the miraculous, and particularly that of Scottish philosopher David Hume. In Part 2, Keener discusses witnesses to miracles. Are there many of them? Do people other than Christains report them? Is healing a new phenomenon in the history of the church? He then offers a few testimonies of healing. With Part 3, “Videos and Doctor’s Reports,” the book becomes a bit more testimony-heavy. Keener deals with cases in which healings are captured on video and medically-attested healings of such conditions as severe brain injuries and cancer. Part 4 describes healings of conditions such as blindness, deafness, nerve damage, cerebral palsy, multiple sclerosis, muscular dystrophy, and leprosy.
Many Christians find faith healing to be plausible, and even pray for it. The next two sections, however, will likely be harder pills to swallow. Part 5 deals with the raising of the dead, and Part 6 with nature miracles. Keener provides documentary evidence that the prayers of the faithful can even raise the dead. In fact, he provides testimony of this phenomenon from within his own family. He then goes on to discuss what are often called “nature miracles,” such as the calming of storms or the multiplication of food through the prayers of the faithful.
Part 7, “Kingdom Mysteries,” takes up more philosophical and theological matters related to healing and deals with some common objections. After discussing some miracles that he himself has witnessed and experienced, Keener addresses some questions that many inquisitive readers will ask. Why don’t we see more miracles in the West? Correlatively, why do these reports seem so commonly to come from the “mission field”? How should we understand occasions when we pray for miracles and they don’t happen? Why do conditions that God heals sometimes return later?
Following this seven-part discussion are three appendices: (A) Did Prayer Make Things Worse? (B) Some of Hume’s Other Arguments, and (C) False Signs.
Even in this briefer volume, Keener’s descriptions and theological account of miracles are substantial and compelling. He marshals considerable evidence in support of his primary claim, which is that God acts in miraculous ways today, just as he did in the time of the Bible. He offers testimony after testimony of miracles of various kinds. These testimonies are drawn from historical and contemporary sources, including people he knows personally. He even offers his own testimony in a few places.
Testimonies can help to build faith, and I found my own faith strengthened as I read. The quality of the research in these testimonies is impressive. These are not the equivalent of Bigfoot sightings. They are the thoroughly researched accounts of a meticulous scholar.
Keener doesn’t dodge difficult questions, either. While most of the book consists of testimonies, particularly in the latter chapters Keener deals with some important objections and problems related to belief in miracles. One objection he addresses, which I often hear as well, is that accounts of miracles seem to come much more often from faraway places than from the United States. Does this not diminish their credibility?
Keener addresses such questions adroitly. First of all, he provides numerous testimonies throughout the book of miracles occurring in the West. Further, he argues, the U.S. contains only about 5 percent of the world’s population. It is only natural that more miracles occur outside of the U.S. than within it.
Additionally, “when miracles happen here, our antisupernatural mindset often renders them invisible to us because we grasp at other explanations,” he writes. “Since miracles are therefore less meaningful to us, they are less likely to happen.”
Keener also suggests that “God usually performs dramatic signs either when people desperately need them or when he is getting people’s attention for the good news of Christ’s love in a special way.” In Africa, for example, which is the world’s second most populous continent, there is only one doctor for every ten thousand people. There are also many people in Africa who have yet to hear the good news of Jesus Christ. God wishes for these people to have the opportunity to know and love him. In this context, miracles are more prevalent.
Dr. Randy Clark, founder of Global Awakening, has seen miracles firsthand all over the world. He once told me, “The way of healing is the way of the cross.” What he meant was that a healing ministry can be a painful one because people are not always healed. The compassion that motivates one to engage in a ministry of healing necessarily leads to heartache over those who are not healed.
Keener discusses cases where a person is healed for a time, but then the same condition returns and takes his or her life. He also discusses cases in which people are not healed. A particularly moving account involves the death of his friend Nabeel Qureshi. Nabeel had a prominent ministry, and thousands of people were praying for his healing of stage-four stomach cancer. Keener even prayed that he himself might die in Nabeel’s place. “I felt that I had already accomplished enough for one life, if need be, whereas Nabeel had many years of fruitful ministry ahead of him.” God did not heal Nabeel in this life, though. “Toward the end of his mortal life,” Keener writes, “Nabeel suffered terribly.”
Many Christians know the pain of praying fervently for someone who nevertheless dies. Many know the pain of being with the sick through their last days of life. These can be a gut-wrenching, traumatic experiences, and we may understandably wonder why God did not heal in these cases. It may make no sense to us. Keener remarks, “After Nabeel’s death, I felt that God was saying we would understand this matter someday. It is beyond me to understand now, but I trust that God does know and understands much more than I do.”
Miracles Today is a sensitive, well-researched, theologically sophisticated work. I have seen miracles in my life. In fact, I have prayed for people who subsequently received healing. Yet reading through page after page of these testimonies of God’s goodness was a great encouragement to me, particularly after these two very difficult years of dealing with a global pandemic. I also learned a great deal from reading this work. Keener is one of the finest scholars working today. He is both a faithful Christian and a first-rate intellect. I give this book my strongest recommendation. It is a treasure.
One final note: in many ways, the postmodern West is returning to the kind of pluralistic environment in which the first Christians found themselves. Their milieu was permeated by all manner of religions and philosophy. To those early Christians amid the religiously chaotic world of ancient Corinth, the Apostle Paul wrote, “My message and my preaching were not with wise and persuasive words, but with a demonstration of the Spirit’s power” (1 Corinthians 2:4).
Paul knew that it would be the visible power of the Holy Spirit that would bring that generation to faith. In our day, so very chaotic in its own ways, it can be hard to get a hearing for the faith, regardless of how wise or persuasive one’s words may be. We are once again going to have to rely upon the power of the living God and believe he will reveal himself through miracles of various kinds for his name’s sake and for the salvation of the lost. In recovering this kind of faith, we will need guides along the way. Professor Keener is one we can trust.
David F. Watson is Academic Dean and Professor of New Testament at United Theological Seminary in Dayton, Ohio. He is the author of several books, including Scripture and the Life of God (Seedbed), and lead editor of Firebrand (firebrandmag.com).
A Better Way
By Walter Fenton
While the vast majority of theologically conservative United Methodist local churches are waiting to part ways with their denomination once the General Conference adopts a plan of separation later this year, others are not.
In late January, Frazer Church, one of the largest congregations in the Alabama-West Florida Annual Conference, voted to disaffiliate with the United Methodist Church and join the Free Methodist Church. It is one of several dozen other local UM churches that have left the denomination over the past year.
In light of several local churches that have disaffiliated from the Missouri Annual Conference, Bishop Robert Farr, the conference’s episcopal leader, recently released a statement and frequently-asked questions document regarding the disaffiliation process. While the statement briefly notes the grief Farr and the annual conference feel over the departure of sister congregations, it is principally a word of advice to other local churches contemplating disaffiliation.
“[S]ome attorneys [representing local churches] have engaged in disappointing practices,” Farr wrote. “[T]hey have refused to share the calculation of disaffiliation payments until after a congregation votes for disaffiliation, taken actions in violation of the Missouri Nonprofit Corporations Law, and made statements they knew to be false. In many cases, small churches have paid tens of thousands of dollars in legal fees on top of the same payment a similar church that worked directly with the Conference paid.”
Legal fees can quickly add up as attorneys acquaint themselves with the UM Church’s Book of Discipline, and then begin interacting with conference officials. When both parties are committed to reaching a fair and amicable agreement, the process can be straightforward, though inevitably time consuming and costly for a local church. However, if the parties perceive one another as adversaries, and attorneys offer unsound advice, local churches can spend tens of thousands of dollars in legal expenses on top of exit fees owed to the annual conference.
“As an attorney myself, I’m thankful the majority of people in the profession practice according to the highest standards,” said the Rev. Keith Boyette, my colleague and the president of the Wesleyan Covenant Association. “However, like any profession, we have our share of bad apples. When it comes to church law, some attorneys do poor research and then pass along bad advice to their clients. And even worse, some are unscrupulous and wittingly maneuver their clients into paying much higher legal fees than necessary. I wholeheartedly concur with Bishop Farr’s advice that local church leaders should do their due diligence before hiring an attorney.”
The Wesleyan Covenant Association has encouraged theologically conservative local churches to wait for the adoption of the Protocol of Reconciliation and Grace through Separation and then, under its terms, join the Global Methodist Church. While acknowledging the Protocol includes compromises neither centrist-progressives nor conservatives like, the WCA continues to believe it resolves a decades-long dispute as amicably as possible. It allows theologically conservative local churches to join the new denomination with all their property and assets without costly disaffiliation fees. The adoption of the Protocol would also keep the general church and local congregations from engaging in the bitter civil litigation that has cost other mainline denominations tens of millions of dollars.
Unlike some UM Church episcopal leaders, Bishop Farr wrote in his statement that he and Missouri Annual Conference leaders are willing to amicably and fairly work with local churches that want to disaffiliate. He noted that congregations and clergy that have expressed an interest in exiting the denomination have not been “the target[s] of any type of retribution.”
“We do have our differences with some of the terms the Missouri Annual Conference seeks to impose on disaffiliating churches,” said Boyette. “We think certain terms are contrary to what the Discipline clearly states. We counsel churches who choose to disaffiliate not to agree to terms that differ from those adopted by the 2019 General Conference. Nevertheless, we welcome efforts to allow local churches to depart as amicably as possible. In that spirit, while the Protocol has yet to be adopted, we believe annual conference leaders and local churches should use its terms as a model for parting ways.”
Walter Fenton is a United Methodist clergyperson and the Vice President for Strategic Engagement for the Wesleyan Covenant Association. Reprinted from the WCA’s Outlook by permission
A Foretaste of the Census to Come
By Carolyn Moore
So much of what gets published these days regarding the state of Christianity paints a desperate picture. We’re led to believe that in our lifetimes, the Christian movement could well wither on the vine. And in our corner of the world, maybe. There is no question that the U.S. is transitioning into a post-Christian era, if by “post-Christian” we’re talking about regular church attendance and an agreed-upon set of core beliefs.
But that’s just America. Globally, Christianity is more than holding its own.
Let’s consider both the facts and the long-term trajectory. When Jesus was born, maybe half a dozen witnesses had some sense of his divinity. He began his public ministry as an adult with twelve people. Over the course of the four gospel accounts, we read that thousands were exposed in the next three years to the preaching and miracles of this early team. Not all who heard believed, but they did hear – and many followed. The resurrected Jesus appeared to more than 500 people before his ascension.
In the book of Acts, chapter two, after the resurrection and ascension of Jesus, we read about the first mass conversion of people to the way of Jesus. Three thousand people were converted in one day. This event set a faster pace for this new movement. After that, we read accounts of explosive growth in the known world. By the year 150 A.D. – roughly 120 years after that event we call Pentecost – there were an estimated 40,000 Christians in the world. Count 50 more years to 200 A.D., and that number had exploded to something like 250,000 believers. By the year 250 A.D., it was well over a million.
Philip Jenkins and Rodney Stark are the historians who did this math (see Stark’s 1996 book, The Rise of Christianity). A few years ago, Jenkins notes that it is stunning to think that within another 50 years (by 300 A.D.), “Christianity would be the dominant religion in the whole Roman Empire.”
To think that Caesar Augustus – when he called for that census that moved Mary and Joseph into position to birth a Messiah in Bethlehem – assumed he was just counting heads in the Roman empire! His count was actually a foretaste of the census to come, when this movement begun in a manger would begin to spread first through the known world and then eventually across the globe. Since the census of Caesar Augustus (which undoubtedly counted some of the first souls who in years to come would hear about the Kingdom of God from Jesus himself), an estimated 13 to 14 billion followers of Jesus have walked the earth.
Today, it is estimated that one in three humans walking the face of the earth are part of that count. That isn’t just folks who have heard the name of Jesus, but folks who are following him. One in three people call themselves followers of Jesus!
Which leads me to conclude that while Caesar Augustus was counting heads in the Roman empire (and unwittingly moving God’s agents into place), God was moving heaven and earth – for you.
Let that fact sink in when you are tempted to believe that you don’t matter, that your life has no purpose or is too overwhelming, or that God doesn’t care. Don’t fall for that lie.
The same God who moved heaven and earth to create the story of His Messiah stands ready today to move mountains for you. And that same God is perfectly capable of seeing this global movement called Christianity all the way through, until one day every tongue confesses that Jesus Christ is Lord, to the glory of God the Father.
Carolyn Moore is the founding and lead pastor of Mosaic Church in Evans, Georgia. She is the chair of the Wesleyan Covenant Association Council. Dr. Moore is the author of many books including Supernatural: Experiencing the Power of God’s Kingdom. She blogs at artofholiness.com. Reprinted from her blog by permission.