The Good ol’ Boy and Divine Encouragement

by Steve | Sep 14, 2020 | Magazine, Magazine Articles, Sept-Oct 2020

He didn’t go to our church. The truth is, he probably wouldn’t have fit in very well. I went to “First Church” where most of the members were professionals – doctors, lawyers, bankers, successful business owners. And many in my hometown worked at the oil and gas plants that it was known for – that and the distinct, distasteful smell they generated. 

Those who worked at the plants and attended our church were executives and managers and engineers. Many of them had come from all over the country. He worked at one of the plants but he wasn’t like them. He was what we in Texas call “a good ol’ boy.” A laborer who drove a beat-up truck with a camper on the back, he didn’t wear the same clothes that my friends’ dads wore, wasn’t as cultured, wasn’t as successful, not in the way success is often measured.

I met him shortly after I had accepted Christ as a sixteen-year-old. A young man had been hired by our church for that summer and he led most of us to real faith in Jesus and our lives were changed. This was at the tail end of a revival that took place in the 1970s known as “The Jesus Movement.” It started with some hippies in California “getting saved” and then spread across the country. And in 1972 it reached my hometown and got me and my brother and the kids in my youth group. 

But the summer ended, and the young man went back to school, and we were left with a bunch of parents and a pastor who loved us but who didn’t really understand what had happened to us. Some parents even wondered if maybe we were taking things too far. All we wanted to do was pray and worship and study the Bible. One father, the head of one of the plants and probably the wealthiest man in the church, bought us a new pool table and a new ping pong table, thinking that would get us back to being more of a traditional youth group – what we called MYF (Methodist Youth Fellowship) back then.

But he understood. The guy in the truck who didn’t go to our church. He knew what it was like to be completely captured by Jesus. He knew what it was like to be so enthusiastic that others misunderstood you and maybe even worried about you a little bit. And he knew that we needed someone who understood and who blessed what God was doing in our lives.

We lived fifty miles from Houston where there were some great churches where the Spirit of God was moving. And he wanted us to see it, to be a part of it, to know what was possible. So, we’d climb into his truck and he’d take us on a Friday night to a Christian coffee house or on a Sunday morning to a church with great praise music and powerful preaching. And we figured out that even if our parents didn’t quite get it or our pastor was a little concerned, what we had experienced of God and his Holy Spirit was real. It was how a relationship with Jesus was meant to be.

When we started the school year, we began to hold meetings on Tuesday evenings in our homes and invite other kids to come. We’d sing and pray, and one of us would get up and share the Gospel. We’d ask someone’s mom if we could come over and if she would bake some cookies. We would never tell her that some nights two hundred teenagers would show up. But they did and we’d have to meet outside, spread out over three front yards. At the end, we’d give an invitation and ten or twenty young people would give their lives to Jesus. 

He was there. At every Tuesday night meeting we had. Not because he was a part of our church but because he loved us and he believed in us. He was there praying for us, watching us, watching over us. At the end he’d come up and say, “Boys, God really used you tonight.” “I could see God’s Spirit on you as you were preaching tonight.” “There’s a call on your life; you feel it, right?” “Oh, this is so good, what God is doing through you. No telling what he’s going to do with you in the future.”

The time he spent with us, the words he spoke to us, the encouragement he gave us, the vision he lifted up before us – the way he made us feel important and understood – the contribution he made to my life and the lives of others, I don’t know if I have ever been given a greater gift by anyone. I don’t know who I’d be or if I would have believed God was calling me into the ministry, if it hadn’t been for him. 

We have such huge problems we’re facing. The pandemic. The economy. Race relations. Finding a way for the UM Church to separate and go in different directions. We need to work on those things. We must. 

But I’ve come to believe it’s often the little things that make the biggest difference. A small act of kindness. A simple word of encouragement. Believing in someone and letting him or her know that we do. Throwing some kids in the back of your truck and taking them to where God is at work. And telling them when you see God using them.

You don’t have to be educated to do that. You don’t have to be wealthy to do that – or successful or cultured. You just have to have a heart for God and a heart for others. And someday, fifty year from now some guy may think back and wonder who he would have been without you. And with love in his heart and tears in his eyes will say, “Dear Jesus, thank you for him.”

The Stumble of Grace

by Steve | Sep 14, 2020 | Magazine, Magazine Articles, Sept-Oct 2020

By Carolyn Moore –

Ninth Station of the Cross. Photo by Zvonimir Atletic.

Like so many people, I’ve given chunks of time every day for months to pray against the virus, and against racism, and against all the crazy things that have cropped up as our collective nerves have gotten frayed. One of the best things I discovered during this season of prayer is the stations of the cross. I’d never had much use for them before. I think I just didn’t get them, but they’ve come alive for me in this season. I found out that you can pray the stations of the cross over just about anything and get clarity.

The stations of the cross are probably more familiar if you grew up Catholic or Orthodox. There are fourteen visual stations. The first one begins with Jesus being condemned to die and the last one is Jesus being laid in the tomb. The collection of them help us meditate from condemnation to death on the sacrifice of Jesus.

This is what I didn’t know about the stations of the cross before I first prayed them early on during our shut-down. I didn’t realize I could pray them over specific issues — that by meditating on the suffering of Jesus from condemnation to death as I prayed about the virus or about the sin of racism, I could see in a different light how Jesus suffered and died for those very things in order to overcome death and sin. I discovered the stations were a profound and rich way to bring the suffering of Jesus into our suffering. When we pray the stations contemplatively, we experience the truth that Jesus gets us. He loves us. He is in it with us.

The first time I prayed the stations with the virus in mind, I discovered a treasure embedded in this powerful, devotional visualization of Jesus’ journey toward his own crucifixion. At the third station, Jesus falls. He’d been condemned and handed a huge, heavy cross to carry, the same one he’d be nailed to. He was told to carry it to the place of his death, but eventually it became too much to carry. Too heavy. Jesus had already been beaten half to death and under that weight and in that weakened state, the Bible story tells us someone had to help him. It doesn’t specifically say he fell but it must have been obvious he needed help.

It is at the third station we think about Jesus falling for the first time under the weight of his cross.

But he gets up again and carries his cross a ways further down the road. Then at the seventh station we’re told to consider that Jesus might have fallen a second time. The fall itself isn’t in the scripture but the point of the station is to feel it, to feel the weight of this cross and all it holds and represents. This weight is more than just wood. It is us. It is everything we’ve done to make that cross a necessary burden to bear.

At the second fall, that weight seems unbearable. But Jesus keeps going. Somehow, he finds strength and purpose to get up again, to pick up this cross and keep carrying it with all that it holds. And now, if we are contemplating well, we are with him in this weight. We feel the pain. We taste the sweat and blood. We hear the people weeping and also the ones who are jeering, most of whom have no clue why.

Let’s be clear on this point. There is no Rocky Balboa moment among these stations of the cross, where Jesus catches his second wind. The scripture never says he one-hands the cross and trots up that hill. No. In fact, in the traditional stations of the cross there is a third stumble at the ninth station. It represents the struggle of this cross. It asks us to feel the full weight of the sin that piles on as we keep demanding our own way, the chronic impatience that is the default setting of humanity, the inability to see life from any other vantage point than our own.

That ninth station? It was the one that broke me the first time I prayed these stations with a group as we prayed against the virus. I know the Word well enough to know the backstory but still, I could feel the spirit behind this station. I became overwhelmed by the thought of stumbling people all around us — people who came into this crisis, into this year, already bearing the unbearable burdens of broken marriages and bad finances and addictions and illness. I could sense the pain of people who were already carrying more than they could bear, who had already stumbled more than once before they ever arrived at this pandemic.

That third stumble is also where we feel the cost of our own defects, of the things we so stubbornly hang onto because we can’t take one more change, or because we just don’t want to change. That is the weight he bore. And it wasn’t a game. It wasn’t easy. Yes, Jesus was all God, but he was also all human. He clearly felt the humanity of that walk up a hill with a cross on his back. Talk about courageous love! There is no power greater than the love of Jesus that compelled him to stand up from that stumble — not his, but yours — and to keep walking, to stay in it for the sake of all our stumbles. That ninth station asks us to see our part in this journey.

The tenth station of the cross represents the height of vulnerability as we contemplate them stripping Jesus of his garments so he would be left totally exposed. Do you think Jesus doesn’t feel your fear? Your horror at the thought of everyone finding out you’re a fraud? You think he doesn’t get what it feels like to be left hanging, literally hanging with no idea how all this is going to end, or when? My friend, Jesus gets you. He so gets you. That tenth station — Jesus brutalized, stripped, hanging — is the very image of truth and courage. Sheer strength.

Brene Brown’s definition of vulnerability is “having the courage to show up when you can’t control the outcome.” She says, “Vulnerability sounds like truth and feels like courage. Truth and courage aren’t always comfortable, but they’re never weakness.” When the Bible tells us that love always rejoices in the truth, we ought always to finish the sentence with, “… and truth takes courage.” Because it takes courage to stand, and then stand up again even when we stumble. It takes courage to be vulnerable and to admit when we are wrong and to stand up again and keep going. It takes courage to stay in the hard conversations, and to stay in community, and to stay in the fight but when we do, it is always in the spirit of Jesus. We surrender and we keep surrendering because Jesus keeps getting up again, keeps carrying that grace of a cross that bears what we can’t.

Jesus keeps finishing the work.

And we keep surrendering our heart because today, we may be carrying something we thought we could somehow bear on our own. And today, we may be adding to the weight of Christ’s sacrifice. Try as we might, at some point today we are going to demand our own way or get angry or impatient. At some point today, we’re going to stumble and what stands us up again is humility enough to surrender our weakness to the power of God. As Andrew Murray says, “Humility is the nothingness that makes room for God to prove his power.”

In recovery circles they say that daily surrenders are not how we keep from stumbling, but how we keep getting up again. We surrender as much of ourselves to as much of God as we understand and we keep surrendering, keep showing up even when we don’t get to control the outcome, because we trust the power of the cross to finish the work well.

Maybe the most courageous thing of all that we can do today is to fully own our selves — the good, the hard, the defects, the questions, the inadequacies and feelings of inadequacy, all of it. Maybe the most courageous thing we can do today is allow our hearts to be softened again by the love of a Messiah who knows what it feels like to stumble and who never gave up.

He never gave up on you then, and isn’t giving up on you now.

Carolyn Moore is the founding pastor of Mosaic United Methodist Church in Augusta, Georgia. She has written numerous books, including Supernatural: Experiencing the Power of God’s Kingdom (Seedbed). Dr. Moore serves as the Vice-Chair of the Council of the Wesleyan Covenant Association.

Happy Warrior

by Steve | Sep 14, 2020 | Magazine, Magazine Articles, Sept-Oct 2020

Dr. William J. Abraham. Photo credit: Perkins School of Theology.

Dr. William J. Abraham is an irreplaceable Irish import to United Methodism. He is an ordained elder of the Rio Texas Conference and the Albert Cook Outler Professor of Wesley Studies at Perkins School of Theology in Dallas. He is the author of numerous books such as Divine Revelation and the Limits of Historical Criticism (Oxford), Crossing the Threshold of Divine Revelation (Eerdmans), Canon and Criterion in Christian Theology (Clarendon), The Logic of Evangelism (Eerdmans), and Wesley for Armchair Theologians (Westminster John Knox).

Several years ago, Abraham and Dr. David F. Watson teamed up to write Key United Methodist Beliefs (Abingdon). Watson, professor of New Testament and academic dean at United Theological Seminary, is a frequent contributor to Good News. We asked Dr. Watson to interview his colleague and mentor about a future transition into a new project. What follows is their exchange.

Dr. David F. Watson: You’ll soon retire from the Albert Cook Outler Chair in Wesley Studies at Perkins School of Theology, having taught at Perkins for 36 years. When you look back over your time at Perkins, what brings you the greatest sense of accomplishment? Do you wish you’d done anything differently?

Dr. William J. Abraham: Perkins has been a perfect setting for my work across the years. I have always seen myself as working in internal exile where I need the stimulus of radically different positions to drive me to think things all the way to the bottom. At Perkins I have had a front-seat in the articulation of two competing visions of theology: a neo-liberal position brilliantly worked out by Schubert Ogden and then a liberationist vision shared across much of the faculty. Albert Outler’s unrevised vision of Methodism was also in the picture; as was the work of more conservative scholars like Bruce Marshall, one of the sharpest Catholic minds in contemporary theology.

The resources for study and travel have been terrific. Bridwell library is magnificent. I am proud to have been honored with the top awards in both teaching and scholarship as well as the Lifetime Achievement Award in the university given two years ago.

So, I have been a happy warrior in the academy. It was a great decision to come and stay here for thirty-six years of labor as teacher and scholar. One of my greatest accomplishments has been the training of a cadre of scholars in the Graduate Program in Religious Studies who are now my teachers. I have no regrets.

It was recently announced that you’ve taken a position as Director of the Wesley House of Studies at Baylor University’s Truett Seminary. No doubt you’ve received many offers to work with and for other institutions over the years. What prompted you to accept Baylor’s offer, and what are your hopes for the House of Studies?

The decision to retire took six months to make and was formalized in December last year; it was far from easy. Several factors weighed with me. The clock is ticking, and I have several academic projects to finish. I want to spend more time in the former Soviet Union and in Romania where I have worked for the last ten years, helping establish a new church. I felt my time at Perkins was complete and it was time to move on.

Above all I wanted to reorient my work and ministry and felt that it was time to do something different. The Baylor offer came totally out of the blue after I had already formally signed my contract to retire.

It rekindled my love for working on Wesley and Methodism; I have a new edition of the canonical sermons that reads them as a handbook of spiritual direction in the works. More importantly, we need to find new spaces to pursue work in the Wesleyan tradition; Baylor as a top-flight university is a perfect setting. My dream is that the Wesley House at Truett becomes a first-rate, global center for Wesley Studies and for training for ministry.

How do you respond to people who might say that Methodist students should not be educated at a Baptist institution?

Baylor is a delight because it takes the Christian faith, broadly conceived, seriously as a university. This will be change from the more secular orientation that I currently occupy. Truett is a young school and full of energy with top-notch leadership in place. The Baptist heritage will provide friendly competition to provoke us to love and good works, including good intellectual work for the sake of the Wesleyan tradition. Sociologically, United Methodists tend to look up to the bigger battalions in church history while looking down on those beneath it; so, I know the game that is being played. Time will tell, but I bet in years to come the fruits in ministry will speak for themselves.

Dr. Abraham speaks at a gathering of the Wesleyan Covenent Association. Photo by Steve Beard.

It’s almost certain that a new, traditional Methodist denomination will form next year after the 2021 General Conference. What are your thoughts about how theological education should look for this new denomination? What should we do differently than we have in the past?

We face a cataclysmic future in theological education in United Methodism. Let’s be frank, even our best schools have not been hospitable to conservative students and faculty for years. This is going to get worse, so the challenge for the new church is enormous. We certainly have enough schools to be a platform on which to build. However, we will need to be creative as we move forward.

We need to have as much person-to-person teaching as possible; the crisis with Covid-19 makes this clear. If we could get a degree-granting institution to cooperate, we could look at the German Model where students can take intensive courses with the best of the best in various sites across the nation. Think of an itinerating tabernacle of scholars and students brought together to study and learn. In the worst-case scenario, we can always fall back on the online option; but we have to recognize the limitations of this option. We will find a way forward, but it will take time.

Over the years we’ve had many conversations about international theological education. In the United Methodist Church we’ve sometimes done well in this regard, and sometimes we haven’t. What challenges and opportunities do you see in the days ahead for the new denomination as it attempts to implement international programs for theological education?

This is way above my paygrade! My preference, as happens in my current work in Russia, is to do on-site teaching. Cliff College in England is the epicenter of innovation in this area and their work is very impressive. So, we will find a way forward. We need input from global Methodism; this requires supporting schools outside the United States so that they will have their own voice and integrity.

At present you’re finishing up a four-volume work on divine action. What do you mean by “divine action,” and why is it so important that you would devote four volumes to it?

Divine action is simply short hand for particular claims about what God has done, say, in history, or is doing now, say, in our lives and in particular providence. Once we look under the surface there are a host of issues to pursue. I have been working on them for fifty years and am now completing volume four. The first volume unpacks and resolves objections to divine action; the second is an immersion in the premodern tradition which identified various worries about specific divine actions; the third is devoted to systematic theology; and the fourth lays out an on-going agenda for the future.

I first got interested in the topic because of my dissatisfaction with Calvinism; I was smitten with issues related to human action in my undergraduate work in analytic philosophy and experimental psychology; and over time I was convinced that I could solve certain long-standing debates, such as the relation between grace and freedom.

That said, I have deliberately pursued serious detours into other terrain, notably, evangelism, the epistemology of theology, and Wesley Studies. I am currently pursuing long-standing interests in the relation between theology and politics. All these have provided invaluable insights on issues related to divine action. At heart I remain an Irish Methodist doing what I can for the fresh articulation of our heritage.

Your influence on at least two generations of orthodox, Wesleyan scholars has been considerable. For many of us, you’ve been a model, even a spiritual father. What advice do you have for those who have come after you in this work of preserving the faith once and for all entrusted to the saints?

I appreciate the kind words! On advice, let me try telegrams. Be anchored in a discipline that requires rigorous standards of excellence; for me that has been analytic philosophy. Stand by the truth and work on it until it becomes essential to your identity. Never, ever be up for sale, as far as the revelation of God mediated in Scripture is concerned. Stay grounded in regular ministry in the church. Take the politics of institutions seriously; be street-smart. Know your critics better than they know themselves. Always keep political commitments penultimate. Fast and pray as best you can!

Zimbabwe’s Wesleyan Approach to Ministry in a Pandemic

by Steve | Sep 14, 2020 | Magazine, Magazine Articles, Sept-Oct 2020

By Kudzai Chingwe –

Rudo Sarah Mazamani, a United Methodist farmer in Headlands, Zimbabwe, washes her hands using a “tippy-tap” foot-pedal device, which is more hygienic than a traditional water tap. Photo by Kudzai Chingwe, UM News.

The founder of Methodism died on March 2, 1791, but his teachings remain relevant today amid a global pandemic. In his ministry, John Wesley established the concepts of class meetings for fellowship and the development of a disciplined spiritual life. During the weekly classes, small groups discussed how souls were prospering and provided opportunities for counsel and comfort. They also offered an avenue for collecting alms to aid the poor.

Wesley’s class concept has become especially relevant during and after lockdowns to stop the spread of the coronavirus as churches in Zimbabwe embrace small sessions to keep church attendance lower and encourage spiritual growth at home. The United Methodists in Zimbabwe join United Methodist seminary students in Russia who also have used Wesley’s small-group approach amid quarantine.

Zimbabwe President Emmerson Dambudzo Mnangangwa gave the green light for the reopening of places of worship on June 11, but with strict rules on attendance and safety.

The Rev. Gift Kudakwashe Machinga, Zimbabwe East Conference board of discipleship chairperson and pastor-in-charge at Cranborne United Methodist Church in the Harare East District, said most United Methodist churches in Zimbabwe have turned to the use of class meetings, often called sections.

“Many churches within the Zimbabwe Episcopal Area have rekindled the Wesleyan class meeting type of worship services as the return to in-person worship came to play. The concept has varied advantages applicable now,” Machinga said. “In most circuits, including Cranborne, the use of sections is meant to maintain the required number of 50 (worshippers) and it is easy to adhere to the strict health prescribed preventative measures since the figure is small,” he added. He said the classes allow for easy contact tracing if a member tests positive for the coronavirus.

The Rev. James Matsungo, Chitungwiza-Marondera District connectional ministries director and pastor-in-charge of Hunyani United Methodist Church, said his circuit has 1,261 members divided into 32 sections. “During the reopening, we divided our congregants into seven services based on sections as a criterion,” Matsungo said. “Each service comprises four to five sections, depending on size,” he said, but the goal is to keep attendance at 50 or less. He said church leaders originally allocated 40 minutes for each service but have adjusted that to one hour to avoid overlap between groups and allow time to disinfect. “So far so good,” Matsungo said, “Hunyani church is alive and stable.”

Machinga said Wesley also was concerned about the health and wellness of a person. “John Wesley wrote a book titled ‘Primitive Physic,’ teaching people to use natural things to treat their ailments, including herbs,” he said, adding that he also established clinics in Britain – Bristol, Newcastle, and London – to distribute free medication to the poor.

“(He) was concerned about health issues and wanted people to worship God while healthy. He treated the soul and the body as one,” Machinga said. “If he was alive today, he would have encouraged people to take preventative measures during worship, give awareness, and be very careful with people not to contract the coronavirus as the churches return to a new normal.”

The Rev. Stanley Hwindingwi, pastor-in-charge at Mundenda United Methodist Church in the Mutasa Nyanga District, said rural areas have their own approach to reopening because they cannot afford many of the preventative protocols. “My church has adopted the section approach, but we are doing it in the open space to allow for ample space to maintain social distance, with plenty of fresh air circulation, and to avoid the need for sanitizing the sanctuary,” Hwindingwi said. He said he also travels to church members’ homes to hold services for small classes.

“We do not have adequate resources to buy the sanitizers and to meet the health requirements when using a sanctuary,” said Hwindingwi. “The use of sections helps us in the event that there is a suspected case — the risk is localized to the concerned section and easy to trace.” He said all congregants wash their hands with soap and water before and after the services.

“This method is sustainable for us. We also ensure that there are no handshakes allowed and we give awareness about Covid-19 every time before the service,” Hwindingwi said. “The (use of sections) has given me the opportunity to strengthen the church and have a close assessment of the state of the souls and assess any challenges which members are facing in their personal pursuit of holiness. Surprisingly, there is a positive increase in church remittances now,” he added.

Fortune Muchatuki, a grade seven student at The United Methodist Church’s Hanwa Mission Center primary school in Macheke, Zimbabwe, sews a face mask. A recent $3,000 donation from the Baltimore-Washington Conference’s Zimbabwe Volunteers in Mission team provided material for face masks, food and other necessities. Photo by Kudzai Chingwe, UM News.

Chenayi Rushwaya, Chisipiti United Methodist Church health committee vice-chairperson, said that like Wesley, the church’s main concern upon reopening was the wellness of parishioners. “It took us four weeks to reopen after the president has given the churches the green light. We wanted to make sure that everyone would be safe,” Rushwaya said.

The Rev. Munyaradzi Timire, Zimbabwe East Conference education secretary, said lessons also could be learned from Wesley’s mother, Susanna, during the pandemic. “She used to teach her children (10 of her 19 children who survived) school work, moral, and religion (instruction). She would reserve an hour per day for each child. Today, some parents have adopted that (amid the pandemic),” she said.

Timire said permission to start e-learning has not been approved by the Ministry of Primary and Secondary Education in Zimbabwe, but the church is lobbying for distance learning to keep children safe. “Some parents have turned (into) teachers to bridge the gap … during this Covid-19 pandemic lockdown, the same way Susanna Wesley used to do,” Timire said.

Norah Mutanga, a nurse and wife of the Rev. Nyasha Mutanga of Chisipiti United Methodist Church, said after work, she conducts some lessons for her children. “This helps them to keep focused on education. When they go to school, they will catch up with other children and will be in a better position to write their examinations,” she said.

Machinga said John Wesley’s approach to ministry led to spiritual and numerical growth that is especially important today. “He left a legacy, which we must guard jealously. It is our heritage to preserve. His upbringing set him on the path of a lifelong quest for personal spiritual holiness that has created a ripple effect that is felt throughout the world, even today.”

Kudzai Chingwe is a communicator for the Zimbabwe East Conference. Distributed by United Methodist Communications.