Holy Scripture: The Histories

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History is a contentious term. It seems simple enough. If you think to your grade school studies, history was an account of what happened in the past. But whose account matters? This is not as simple a question as ut may seem.

As well, what happens that deserves to be recorded and what happens that deserves to be forgotten? James Joyce’s novel, Ulysses, is over 700 pages all taking place in one day. 

The first Western histories were written about wars and contained speeches that people did not say. These were not seen as false but incomplete.

Most histories followed in these same lines of the Greeks. They focused on battles and heroes and great men and great villains. 

This began to change in the mid-19th century when histories began to focus on data and attestations and accurate reflections of what happened.

It is not a coincidence that modern history rose hand in hand with modern photography. The existence of a photograph gives the viewer the possibility of accuracy. But anyone who has ever taken a picture knows that it is not entirely accurate. Choices are made. The camera is pointed in this direction and not that. The focus is on this spot and not that. 

All of this is important when we look at the histories of the bible. The entire bible is not history, but a number of books are: Joshua, Judges, Ruth, 1 & 2 Samuel, 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, and Esther. 

These books cover the history from the entry of the Hebrew people into the promised land, to the Babylonian captivity. And yet some of the history overlaps, especially 1 & 2 Chronicles and 1 & 2 Kings. The Kings are continuations of 1 & 2 Samuel, clearly following in the sam narrative trajectory. Chronicles covers similar periods but from a different perspective and with some foci. 

As well, there is one pretty glaring contradiction between 

1 Chronicles 21:1-2 (ESV)

 Then Satan stood against Israel and incited David to number Israel. So David said to Joab and the commanders of the army, “Go, number Israel, from Beersheba to Dan, and bring me a report, that I may know their number.”

and 

2 Samuel 24:1 & 2 (ESV)

Again the anger of the Lord was kindled against Israel, and he incited David against them, saying, “Go, number Israel and Judah.” So the king said to Joab, the commander of the army, who was with him, “Go through all the tribes of Israel, from Dan to Beersheba, and number the people, that I may know the number of the people”

Now one way to read this is proof of the fallibility of Scripture another is to read Satan as adversary in this verse but as the personification of evil everywhere else in the Bible. 

Both of these readings I feed deeply insufficient. I don’t have a complete answer but my response would be to try to find out what is being said rather than look for verification of some prior assumption about historicity based on modern assumptions. 

When we enter the strange world of the Bible, we are not entering a textbook or a rule book but the space where God is revealed. To read it as a history textbook is to misread it. To read it as ancient irrelevant myths is to read it. How we read it as the word of God can only be learned and lived through the life of the people of God.

Holy Scripture: Torah

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The first five books of the Bible are called the Torah. Torah is a Hebrew word which means law or instruction or way. It is all of these words and more. The Torah is also called the Pentateuch or the Five books of Moses. Each of these refer to Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. 

These books are different. They are sacred. They are holy. They start before creation and follow the creation of everything with the fall and the flood and the calling of Abram and Sarai. From there, the story continues through Isaac and Jacob and the 12 brothers before moving to the slavery in Egypt, the calling of Moses, the Exodus, and the wanderings in the wilderness. Leviticus covers the law in detail while Numbers and Deuteronomy give two different accounts of the journey from Wilderness to the cusp of the Promised Land.

Torah is the holiest book of Judaism. Any other sacred writing has a secondary footing compared to the Torah. The Talmud, the holy set of enormous books that drives much of Jewish thought consists of commentaries upon commentaries upon the Torah. 

How are Christians supposed to understand the Torah?

This is not a simple question. A deeply complicating factor has been the history of anti-semitism in the church. This wicked distortion has read Paul as a self-hating Jew and read the law something wicked and strangling upon the people. In this poor view, law is contrasted with spirit, which is good and lovely.

In practice, it separates the God of the Old Testament from the God of the New Testament. One is a God of rules, another of Love. This is wrong. The scriptures which Jesus and all the New Testament authors speak of are Torah and the rest of the Old Testament. There is only one God. The God of Abraham, Isaac, and Jacob, is the God of Jesus Christ who is love. 

The law is not just telling people what to do but a gift from God about how to live. It has been distorted and can be, but everything can be distorted. The devil quotes scripture back to Jesus. Instead of dismissing the law, we must look at how Jesus uses the Torah, how we are taught that not one jot or tittle will fall away of the law. 

Instead of dismissing scriptures that we don’t understand, we should pray and seek God’s wisdom. We should remember what Paul says in Romans that the Gentiles are grafted onto the tribe of Abraham in Christ. Christians do not replace Jews. The New Testament does not replace the Old. If you read the Torah and are confused, I encourage you to write down questions, take it slow, talk to me or another you respect about what is going on. Jesus is revealed in Torah in amazing ways. It is not just a story or a law but a gift from God that continually enriches our lives.

Holy Scripture: Lectio Divina

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While the first use of the Bible was in corporate worship, early in the life of the church, certain Scriptures were used by the faithful for personal devotion. Without a printing press, the Scriptures had to be copied by hand and so full copies of all the books of the Bible bound together were rare. However, different verses and chapters were much easier to share from person to person, from community to community. As well, ancient practices of memorization were rather astounding so that a person could have Paul’s letter to the Galatians, for example, for a week and have the entire thing memorized. Then they would be able to share the text with another person 

Personal devotions did not look like they do today. There were not a lot of personal reflections on top of the scriptures. Instead, verses were prayed in detail in the practice that has now become known as lectio divina. Verses came to exist as a way to pray the scriptures. Paul did not write verses or chapters in his manuscripts. Chapter numbers and verse numbers came from later editors who wanted to distinguish what should be prayed corporately (the chapter) and what should be prayed personally (the verse). This is, of course, a rough simplification of a phenomenally complex process. 

Lectio divinameans holy reading in Latin. To practice lectio divinais to take a verse, like Galatians 3:27, for instance: “All of you who were baptized into Christ have clothed yourselves with Christ.” (CEB). You read the verse. You read it again. You focus on one word the sticks out to you. Maybe clothed. What does it mean to clothe myself with Christ? You pray about it. The point is not comprehension nor getting to what Paul meant. The reading is holy. It is good. How is God speaking to you through it?

God offers the Bible through the community of the followers of Jesus Christ known as the church. The entire Bible is not handed to Paul as God hands Moses the tablets or as Jibreel hands Mohammed the Quran. This doesn’t make the Bible less valid but places its validity and truthfulness less as a stand-alone object and more on the community in which it is read and proclaimed, and the Triune God which is revealed therein. 

Lectio divina is only part of the gift of scripture but it is important. God offers himself to us. God offers the Word of God in the form of words on a page or words recited. What an amazing gift? 

Holy Scripture: The Lectionary

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Before the Bible was the Bible it was read in worship. Lectio means ‘I read’ in Latin and so the lectionary was the set of readings for a specific day. Some of the earliest manuscripts in existence are not full books of the bible but readings for specific days. 

The most used lectionary today is called the Revised Common Lectionary (RCL). It was created in 1992 by the Consultation on Common Texts, an ecumenical group from a number of different denominations. 

The RCL consists of a set of readings for each Sunday and Holy Day of the year, beginning with the first Sunday of Advent. It is a three-year cycle so every three years, we return back to the same text again. Yet three years is a long time of daily life. A lot can happen in the world in three years. Karl Barth said that preachers need to have a Bible in one hand and a newspaper in the other because to preach is to make the Word of God alive for the people who hear you. 

Not every church uses the lectionary but a lot of them do. Most every Episcopal, Catholic, Lutheran church uses it. Most nondenominational and Baptist churches do not. I usually preach sermons in a series and most preachers who preach this way do not use the lectionary. The pick and choose the text to fit the topic. Another form of preaching is called expository preaching. This involves following a single book of the bible over a course of many weeks or many years. Next week’s reading will always immediately follow this week’s reading. I like to use the lectionary to base a sermon series around. I don’t like choosing the text. I prefer to receive the text and present it in a new light. If it were just up to me, I would probably avoid certain sections. The RCL itself avoids readings that were prominent in older lectionaries (tough I like to put them back in). It gets down to whether we see the Bible as a tool or a gift. Is it a tool to be used how I see fit, or a gift that can transform me and you and the entire world?

The point of the bible is not to be a set of rules or a code of living. This exists within the Bible, but it is not the whole thing. I am going to be doing a series of blog posts on the Bible, eventually going through the entire Bible, yet I am starting with the lectionary because what the Bible is, first of all, is a series of readings with which to worship the Triune God. Father, Son, and Holy Spirit are revealed herein. The Bible is never changing yet always new and fresh. We do not stand above it. We receive it as grace. We don’t use it as a sword to guilt or manipulate others, we receive it and share and love it and worship our Lord with it, for here Christ is revealed for all ages. 

UMC Glossary: The General Commission on Communication & the General Board of Church & Society

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With all of these different boards and commissions and conferences, it can sometimes seem confusing when different boards or conferences say different things. What is important to always remember is that the only group that can speak for the United Methodist Church is the General Conference. There is no press secretary for the UMC, though there is a General Commission for Communications (UMCom). This group is responsible for the website, any press releases, and for resources concerning communication for local church. They provide a lot of helpful graphic design, web hosting, and church communication plans. Nevertheless, whatever is produced by UMCom is not authoritative for the whole church. 

The same can be said for the General Board of Church & Society (GBCS). This is the group tasked with supporting and carrying out what is declared in the Social Principles and the UMC Book of Resolutions. GBCS has offices in Washington D.C. and they function, in large part, as the lobbyists of the United Methodist Church. Sometimes there will be a statement made by someone who works for GBCS that is presented by news organizations as “The UMC claims that...kittens are cuter than puppies”. Well, not exactly. But any claim made by an officer of GBCS is not the UMC speaking. It is a distinction that is easily lost among press concerns and the thirst for controversy. At a previous appointment, there was a comment made by an employee of GBCS that caused me to receive about 15 emails and two people leave the church. People can understandably be upset and in that specific incident, the employee in question was later asked to resign, but still, GBCS does not speak for the church but helps the church speak to the world. 

We should not be silent in what we believe, nor should we act like we are alone. One of the great benefits of being a part of a larger church is that we don’t have to reinvent the wheel with communications, as well, we coordinate with other churches to make sure our voice is stronger when we do speak up about injustice in this world. 

 

UMC Glossary: Discipleship Ministries

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One of the benefits of being in a connectional church is the resourcing and support that goes with it. That is, there are thousands of churches like Berkeley across the country and the world with people trying to make disciples of Jesus Christ for the transformation of the world. Discipleship Ministries is the new name of what formerly was called the General Board of Discipleship. Their mission is explicitly as follows.

[to provide] leadership and resources in the areas of spiritual growth and development, devotional literature, curriculum resources, Christian education, evangelism, worship, stewardship, and ministry of the laity. Discipleship Ministries oversees The Upper Room.

The most popular aspect of Discipleship Ministries is the Upper Room, which produces a number of Spirituality resources for individuals around the world. The Upper Room daily devotional is translated into 33 languages around the world. As well, people from around the world are able to submit devotionals. 

The Upper Room also coordinates Walk to Emmaus gatherings around the country, which many members of Berkeley have been involved in in the past. Here is how they describe the event.

The walk to Emmaus is an experience of Christian spiritual renewal and formation that begins with a three-day short course in Christianity. It is an opportunity to meet Jesus Christ in a new way as God’s grace and love is revealed to you through other believers.

The Walk to Emmaus experience begins with the prayerful discernment and invitation from a sponsor.  After one accepts this invitation they complete an application.  The Emmaus leaders prayerfully consider each applicant and in God’s time, the person is invited to attend a three-day experience of New Testament Christianity as a lifestyle.

Following the three-day experience, participants are joined in small groups to support each other in their ongoing walk with Christ.

 Through the formational process of accountable discipleship in small groups and participation in the Emmaus community, each participant’s individual gifts and servant-leadership skills are developed for use in the local church and its mission.  Participants are encouraged to find ways to live out their individual call to discipleship in their home, church, and community. 

The objective of Emmaus is to inspire, challenge, and equip the local church members for Christian action in their homes, churches, communities and places of work.  Emmaus lifts up a way for our grace-filled lives to be lived and shared with others.

Discipleship Ministries also resources pastors and church leaders on worship preparation and many resources for worship. This helps with planning songs, seasons, even worship series. Resources for New Church development is also provided by Discipleship Ministries. That means that churches like Berkeley can use the same tools that church plants are using to try and reach the unchurched in our community. 

Discipleship Ministries is supported by our apportionment dollars. Without their ministry and support, the church would be quite adrift. 

 

 

UMC Glossary: A Global Church

The United Methodist Church is a global church. it is not simply based in the US but based all over the world. Each local church or mission is a base for the UMC. I am going to show a set of images which reveal how the Central Conferences around the world are structured.

Central Conferences came into exist in the 1880s out of demand for the growing Church in Asia especially. Methodist missions around the world peaked from the 1840s to the 1920s. Soon after that, churches in Japan, Mexico, and Korea became autonomous. In the 1950s, a working group was organized at General Conference in order to coordinate with churches outside of a strictly missionary context. There are UMC missionaries all over the world, but the Central conferences which I am showing here are each church in explicit and continuous connection with even Berkeley UMC. 

There are Methodist churches in many other parts of the world. We are in connection with them through the World Methodist Council

A major distinction between Methodist churches globally and the Central Conferences is that each central conference sends delegates to General Conference. A delegate from the Philippines or Russia has just as much say as a delegate from Houston or San Antonio. 

General Conferences have many translators for each time it meets. In 2016, there was even a session entirely in French.

I have a friendship with the District Superintendent of Hungary and I hope to continue to build further relationships with the UMC there.

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UMC Glossary: The Connectional Table

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Last week, I shared about all the General Agencies that support the mission of the United Methodist Church. Since General Conference meets only every four years, and issue that has propped up as the church has grown world wide is what body will give oversight to the General Agencies? Some might assume that it would be the Council of Bishops but they have a very limited scope and authority. General Conference is the only body with true oversight authority, but, again, they only meet every four years.

Thus, The Connectional Table was created. Here is an excerpt from the CT's website

Created at the 2004 General Conference, the Connectional Table was formed to serve as both the visioning body of the church and the steward of resources to carry out the vision of the denomination worldwide.

A transition team, chaired by Bishop Sharon Brown Christopher, cared for personnel, property and programmatic issues associated with the dissolution of the General Council on Ministries, allowing the Connectional Table to move forward with its work.

The purpose of the Connectional Table is to discern and articulate the vision for the church and the stewardship of the mission, ministries, and resources of The United Methodist Church as determined by General Conference and in consultation with the Council of Bishops.

The 2004 General Conference made clear that “the Connectional Table is to be motivated by faithfulness to the mission of the church to make disciples of Jesus Christ; global in scope and holistic in understanding; inclusive in nature and collaborative in style; and while being efficient in the stewardship of resources, be transparent, accessible, and accountable in all relationships.”

The structure and organization of the Connectional Table reflects the desire to make sure that all voices are represented around the table and are heard in the conversation about the mission and ministry of the Church. Jurisdictional and central conferences elect members to serve on the Connectional Table. The Council of Bishops both leads and collaborates with the Connectional Table. The agencies of the Church also have representation in the CT, participating with voice (general secretaries) and vote (agency presidents). Representation from each of the ethnic caucuses and from The Division on Ministries with Young People make sure their unique interests and perspectives are heard and inform the work.

The Connectional Table objectives are to:

  1. Provide a forum for vision and implementation;
  2. Enable flow of information and communication;
  3. Coordinate program life of the global church;
  4. Evaluate the missional effectiveness of agencies;
  5. Recommend changes for agency effectiveness;
  6. Provide leadership in planning and research; and
  7. Collaborate with Finance and Administration (GCFA) to develop the budget.

From a far, the different levels of bureaucracy of the United Methodist Church may seem archaic or convoluted. And yet, much of the structure has been constantly evolving since the inception of the church. Delegates to General Conference don't want to keep doing the same old thing. There are over 10 million members of the UMC worldwide and our connection is not simply nominal. In order to make the connection strong we to develop and promote tools and groups which keep us focused on the mission of the church and the Connectional Table is one of the groups.

UMC Glossary: General Agencies

The UMC is a global church. The most vital part of the UMC is each individual local church. In order to better serve local churches and connect ministries world wide. To that end, General Agencies have been created by General Conference to support those ministries in specific ways. These agencies cannot speak for the church, but they each have a mission which corresponds to the mission of the UMC as whole: to make disciples of Jesus Christ for the transformation of the world. 

I am going to copy from the website of each agency to share a little bit about them all. 

The General Commission on Archives and History (GCAH) gathers, preserves, and disseminates materials on the history of The United Methodist Church and its antecedents. It maintains archives and a library in which the historical records are kept.

The General Board of Church and Society (GBCS) challenges United Methodists to work in areas of important social concern and develops resources to inform, motivate, and train United Methodists on issues of social justice in the society. 

The General Commission on Communication (United Methodist Communications; UMCOM) provides leadership for the denomination in the fields of communication, public relations, and promotion of the general funds and programs of the denomination. It is the official news gathering and distribution agency of the denomination. It provides resources and services to local churches and annual conferences in the field of communications. 

Discipleship Ministries (GBOD) provides leadership and resources in the areas of spiritual growth and development, devotional literature, curriculum resources, Christian education, evangelism, worship, stewardship, and ministry of the laity. Discipleship Ministries oversees The Upper Room.

The General Council on Finance and Administration (GCFA) manages the finances and operational needs of the denomination and serves as the general treasurer of the denomination.

The General Board of Global Ministries (GBGM) connects the church in mission. This is accomplished by sending missionaries, including young adults, from everywhere and to everywhere; collaborating and engaging with volunteers; evangelizing and church planting through mission initiatives; addressing diseases of poverty and global health; and responding to natural and civil disasters. (UMCOR is a part of GBGM)

The General Board of Higher Education and Ministry (GBHEM) leads and serves The United Methodist Church in the recruitment, preparation, nurture, education, and support of Christian leaders, both lay and clergy.

On behalf of the church, GBHEM prepares and assists those pursuing professional ministry through ordination, certification, or licensed ministry. For those exploring God's call in their lives and thinking about beginning the candidacy process, GBHEM also offers resources, as well as an event, to help young adults hear, discern, and respond to God’s call to ordained ministry.

GBHEM also supports a network of 119 United Methodist-related schools, colleges, and universities in the United States, including 13 schools of theology. Additionally, through a network of chaplaincies, Wesley Foundations, ecumenical ministries and church-based ministries, The United Methodist Church reaches more than 1,300 campuses around the world. (The current General Secretary of GBHEM is a former pastor of Berkeley, Kim Cape)

Wespath (Formerly The General Board of Pension and Health Benefits) supervises and administers the pension and benefits programs, plans, and funds of The United Methodist Church. It administers and disburses the retirement and benefit funds of the various annual conferences.  

The General Commission on Religion and Race (GCORR) focuses on bringing about full and equal participation of the racial and ethnic constituencies in The United Methodist Church. The commission carries out its work through advocacy of the issues and by reviewing and monitoring the practices of the denomination. 

The General Commission on Status and Role of Women (GCOSRW; COSROW) challenges The United Methodist Church to commit to the full participation of women in the life and mission of the church. The commission serves as an advocate for, and on the behalf of, women; seeks to eliminate inequities in relation to women in the church; and monitors the general agencies, institutions, and connectional structures to ensure the inclusion of women. 

The General Commission on United Methodist Men (UMMen) involves men in a growing relationship to Jesus Christ and his church and provides resources and support for programs of evangelism, stewardship and the needs of men.

The United Methodist Publishing House (UMPH) distributes the official publications, records and forms of the denomination; publishes books through Abingdon Press; and operates Cokesbury, its retail division, and MinistryMatters.com, which offers online resources and community for leaders. The publishing house also produces and distributes church school materials and study resources throughout the denomination. 

United Methodist Women (UMW) is a faith-based membership organization of laywomen within The United Methodist Church. UMW members are committed to growing as disciples of Jesus Christ in community with other women and advocating on behalf of women, children and youth around the world. United Methodist Women has been in mission for more than 140 years.

Again, the General Agencies are not the church, they serve the church and allow us to do more things and more places with the possibility of reaching more people for Jesus Christ. If these are new to you, I hope you can take some time browse the websites and see some of the amazing things that are going on.

UMC Glossary: District Superintendents

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Who is your pastor’s pastor? In some denominations, this can be a very tricky question. Congregational and non-denominational churches cannot answer the question. The pastor is the pastor’s pastor. As a pastor, I can tell you, I am not a very good pastor for myself. 

As discussed before, Elders appointed to a local church are not members of a local church. Elders are members of the annual conference. As conferences are currently structured, my District Superintendent (or DS) is my pastor. 

This is not a minor thing. I need a pastor who can support, encourage, and hold me accountable to the vows I have made. 

DSs have many other responsibilities beyond being the pastor’s pastor. They are appointed by the Bishop to be extensions of the Bishop’s office. DSs represent the bishop at the District level as well as work with the bishop in what is called the Cabinet. The Cabinet consists of all the DSs plus a few other conference level personal. They function to advise the bishop on all clergy appointments. 

There is a liturgical calendar in the church (Advent, Christmas, Epiphany, Lent, Easter, Pentecost, etc.) as well as an administrative one. In the UMC, our administrative calendar revolves around Annual conference. The fall is Charge Conference season and the spring is appointment season. DSs supervise local church charge conferences (which are the annual administrative event of the local church). They also represent the district in the cabinet during the appointment season. (Here is a video of our current bishop, Robert Schnase, explaining the appointment process). When there is an opening, the DS explains what is going on in that church. As well, the other DSs proffer candidates from the district who have gifts that may be applicable to that location.

When there is a pastoral move and a new pastor is coming in, the DS comes with the newly appointed pastor to meet with the Leadership Team to introduce the pastor to the church. 

When disciplinary matters come up, the DS is also a big piece of that system. 

The DS serves for 6 year terms before returning to local ministry or serving in another capacity. For me, though, the DS is mostly my pastor. Someone I can turn to in times of need, of doubt, someone who can remind me why I am here. 

UMC Glossary: Bishops

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A bishop is a funny word and a funny position within the United Methodist Church. In Roman Catholic churches, the bishop is a separate ordination and a special calling. In the United Methodist Church, a bishop is an elder elected to be the superintendent of an annual conference and to preside over that conference session. They are given authorities to particular ministries, but they are still full elders. However, instead of being members of annual conferences (like other elders), bishops are members of the College of Bishops.

Bishops deserve respect but not fealty. They are not members of the House of Lords (like in the Church of England) and their power is not infinite, yet they have specific authorities that are quite consequential. They also have a task that is not enviable. A few years ago, I wrote about the office on the site Ministry matters and I am posting the full text here to share more about what I learned of Bishop’s at that time. 

In December of 2015, I was on my way to San Antonio to drop off my papers at the Episcopal Office for ordination as an elder in the Rio Texas Conference. While on the road, I received an email from the conference communications director concerning an imminent announcement about the actions of our bishop. A few hours later, came the bishop’s resignation. I handed off my papers hoping to be ordained but having no idea who would actually ordain me. Instead of bringing in a retired bishop to finish Mr. Dorff’s term, though, the bishops of the South Central Jurisdiction elected to have four bishops cover the responsibilities of the Rio Texas Conference. These were all people who had come out of either the former Southwest Texas Conference or the former Rio Grande Conference and so they had a special relationship with us. What I don’t think they realized is that by delegating the functions of the bishop to four separate individuals, they revealed a great insight into how bishops in the United Methodist Church actually view their own job.

The Bishop of Record for Rio Texas was Janice Riggle Huie of the Texas Conference. Houston is geographically closest to San Antonio and the Texas and former Southwest Texas Conferences had shared bishops in the past. What is important with Bishop Huie is that as the bishop of record, her one responsibility was for appointments. That’s it. Thus, we see that bishops understand appointments as the most important responsibility given to them since the power to appointment went hand in hand with an official capacity as bishop.

Bishop Robert Schnase of the Missouri Conference was designated to plan and lead Annual Conference. The Bishop is president of the conference. Sometimes we may forget because conference happens only once a year, but this was seen by the college of bishops as a responsibility great enough to fully occupy one person.

Bishop Michael Lowry of the Central Texas Conference was designated with overseeing the nominations process of the conference. Because Rio Texas is a new conference, many older disciplinary committees have been merged together, but there is still a lot of work to be done in nominations. Bishop Lowry was also tasked officially with assisting the transition to the new bishop, though what that specifically means was never made clear.

Bishop Joel Martínez, a retired bishop of both the Southwest Texas and Rio Grande Conferences was designated with preaching at special services around the conference, overseeing mission, service and justice ministries, and with sitting on the various boards and charities that go with being bishop of the conference.

There was a fifth bishop who oversaw the Rio Texas Conference in the Spring and Summer of 2016. He was not named in the official press releases. He was not discussed on the website. But when we met up as districts to discuss the new system, Bishop Huie herself mentioned this function. Bishop Michael McKee of North Texas was designated with overseeing complaints and judicial actions. Bishop Huie said that this was the worst part of the job of being a bishop so she was thankful that Bishop McKee took on this responsibility.

So what we have is a five-fold office: appointments, annual conference, nominations, pastoral ministry, and judicial complaints. We should not see these functions as equivalent but comparable. This is how bishops see their job. This is what they do. Each of these tasks is an enormous responsibility. United Methodist bishops are not a separate order because they are not a separate ordination. They do not function like Catholic or Episcopal bishops, no matter how fancy a crozier one person may have. The pragmatic episcopacy is a noble goal. An episcopacy based on truly superintending the connection (that is, fulfilling the functions that are asked) as opposed to positioning oneself above the connection.

So what can we learn from this episcopal relationship? Bishops in the UMC have a lot of responsibilities. In order for active bishops to help with the Rio Texas conference, they were only willing to take on one aspect of episcopal ministry. It may go without saying, but the episcopacy is an arduous place to be and the people there need our continuous prayers and respect. How often do you pray for your bishop? Have you ever asked of their spiritual condition? Have you ever asked how they are going on to perfection in this life? The five-fold office mentioned here does not even include responsibilities to any General Boards or Agencies. Yet in the five-old office, I see a hopeful future for the position of bishop. A future that does not have CEO envy or Catholic envy but is firmly Wesleyan in the goal of sanctification, in the goal of personal responsibility, in the goal of social holiness, in the goal of being disciples of Jesus Christ.

It is here that I propose an idea of the pragmatic bishop. The pragmatic bishop leads by serving. The pragmatic bishop leads by doing the job of the bishop, the five tasks the bishops of the South Central Jurisdiction knew needed to be done for the conference to continue. Maybe a few more tasks, but at least these five. The pragmatic bishop is not a person apart but a person in ministry with and our connection will be strengthened as conferences and bishops see their relationship as deeply connected. The bishop is not simply an authority. The bishop has a job. Titus 1:5 points to this. 1 Timothy 3 points to the character of the person who would do this. For us not so called, it is our job to serve as the bishop requires, and help build a church where the office of bishop is not isolating but sanctifying.

When we, as a church, affirm that the most effective place for making disciples of Jesus Christ is the local church, we are not saying that we don’t need bishop’s leadership. We are saying that bishops are not the center of the story of what it means to be a Methodist. The bishop is a part of the story, they serve a function, but they are the center. By looking at the interim episcopacy of the Rio Texas Conference, we can see how bishops view what they do, and we can see what they do not find important enough to designate. We in the local church should be reminded of what we do and, mostly, what God has done and is still doing through all of us, despite all of us

UMC Glossary: Annual Conference

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Methodists are not known for their flowery language. Annual Conference is a conference that meets annually. After 1784, Annual Conferences were centered around places that people could travel to. 

Annual Conferences are analogous to presbytery’s in the Presbyterian church, Synods in the Lutheran Church, conventions in the Baptist Church, and Dioceses in the Catholic Church. Geographically, they are similar, but in practice, Annual Conferences are much more central to the function of the United Methodist Church than any other denominations geographical divider. 

As discussed earlier, UMC elders are itinerant, which means we are moved. The annual conference is the area in which an elder can be moved. As well, Elders and Deacons are not members of local churches, they are members of Annual Conferences. Each of the other churches in the conference matters to me both because a colleague is currently appointed there and also because I could be there soon. 

As well, the annual conference is both the administrative unit of the regional church as a well as a literal conference that meets annually. Berkeley’s conference (Rio Texas) has been meeting for many years in Corpus Christi, TX. This year’s conference is being held June 6-9. Each church has lay delegates, lay alternates, and clergy delegates. 

There are business sessions and teaching sessions at annual conference. The business session adopts the budget for the conference and any new policies that may need to be implemented. As well, every four years, delegates are chosen from Annual conference to go to the General Conference. The business side can be tedious with all the Robert’s Rules going on, but the amazing thing about it is that every delegate has a voice. Every church, no matter how small, has the right to stand and speak. The Bishop gets to appoint elders and committees, but they preside over Annual Conference, they cannot dictate it. 

Annual Conference is also where new clergy are commissioned and ordained. The best part of annual conference is found here, in the worship of our Lord and the ordaining of new people for the commitment of ministry. 

As Methodists, we are a part of something bigger than ourselves. Both geographically and generationally. There is a service at conference where both the retiring clergy and the new clergy are both recognized. We are a part of something bigger than ourselves. In times of challenge, it is wonderful to remember that.

UMC Glossary: General Conference

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There is no pope for the United Methodist Church. So who speaks for the church? I do not nor does my bishop. The authority to speak for the church resides solely in the General Conference. That is it. There is no spokesperson for the church. There are General boards which have secretaries and can speak to their designated area but not for the church itself.

So what is this General Conference. This is from umc.org:

The General Conference is an international body of nearly 1,000 delegates that meets every four years. The delegates are elected by annual conferences (at annual conference sessions) to attend General Conference. They represent all annual conferences around the world. Half of the delegates are laity (non-clergy members), half are clergy.

Bishops attend the General Conference but cannot vote. Different bishops serve as presiding officers during the conference. Other bishops cannot speak unless permission is specifically granted by the delegates.

During General Conference, delegates discuss and vote on petitions and resolutions proposed by individuals, agencies, annual conferences, and other groups within the denomination. These actions result in a revision of the Book of Discipline, the denomination's book of law, and Book of Resolutions, policies of the denomination on current social issues.

It is at General Conference where delegates wrestle with today's issues in light of scriptural teachings and the church's understanding of that teaching. Here is where the church's official stands and church policies are made regarding such issues as human sexuality, abortion, war and peace, as well as determination of ministries and funding.

General Conferences are held in years divisible by 4, such as 2008, 2012, 2016, etc.

Resolutions for General Conference must be submitted months ahead of time. The body of General Conference has the power to call a special meeting with a special, focussed agenda. This is a called General Conference. This is what happened in 2016. The Conference voted to have a called session in February 2019 to address resolutions concerning Human Sexuality and to have a plan for a way forward. 

General Conference is not a nimble, fast moving body. It moves slowly, sometimes excruciatingly slowly. Yet in its deliberations is a continuity back to the early church. The first church council takes place in the book of Acts. The first decision the early church makes is a bureaucratic one: who is going to replace Judas Iscariot? Even when it seems like it, bureaucracy is not antithetical to the Gospel. When people are together, decisions have to be made. Sometimes those are not the decisions you would make. Being a part of a church is holding on to the fact, by faith, that God is more present in our deliberations than the sinful humans are. Because ultimately, our hope does not rest in General Conference or the United Methodist Church but in our Lord, Jesus Christ, who called the curious community of people together to grow holy and follow him in faith, hope, and love.

UMC Glossary: Deacons

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“Now in these days when the disciples were increasing in number, a complaint by the Hellenists arose against the Hebrews because their widows were being neglected in the daily distribution. And the twelve summoned the full number of the disciples and said, "It is not right that we should give up preaching the word of God to serve tables. Therefore, brothers, pick out from among you seven men of good repute, full of the Spirit and of wisdom, whom we will appoint to this duty. But we will devote ourselves to prayer and to the ministry of the word." And what they said pleased the whole gathering, and they chose Stephen, a man full of

faith, and of the Holy Spirit, and Philip and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolaus, a proselyte of Antioch. These they set before the apostles, and they prayed and laid their hands on them.”

Acts 6:1-6 ESV

The first deacons are chosen and ordained early on in the Book of Acts. Biblically, what they do and who they should be is quite clear. Since then, however, the position and the role of the deacon in the church has been far from clear. Almost every different denomination of the church has a different idea of what the deacon is. Before 1996, the United Methodist Church had what is called a transitional diaconate. What that means is that when someone is preparing for ministry, they are first ordained a deacon and then, following a probationary period, they are ordained an Elder. This is how the Episcopal Church still functions. In this polity (a fancy word for church structure), deacons are probationary ministers who will eventually graduate out of that position. When you look at the New Testament, there is nothing transitional about being a deacon. It is a specific calling for a specific purpose to make certain that no one gets left behind. 

Since 1996, the United Methodist Church has had what is called a vocational diaconate. That means deacons are people who are called to something different than elders. There are two orders of the ordained who have different functions within the life of the church. Yet because the order of deacons is relatively new in the life of the church (even though the practice of ordaining deacons is so ancient) there is still learning going on among deacons and churches about the full scope and possibility of the order. Many deacons are chaplains or music directors or children’s ministers. The practical distinction between elders and deacons come down to the sacraments and appointments. Elders have guaranteed appointments but must be open to itinerate or move at the pleasure of the bishop. Deacons don’t have to move but also do not have guaranteed appointments. Thus, they must find jobs themselves. As well, unless there is specific approval by the Bishop, deacons cannot consecrate the sacraments of communion and baptism. Otherwise, deacons can serve in any capacity.

If you read the passage from Acts 6 again, you will see that the distinction historically has been clear. Deacons connect the church with the world. Deacons make sure people do not get left behind. Deacons serve.

In every position of church leadership, there are a lot of expectations from all parties involved. Some of those are based on theology, most are based on past experience. I am proud to be a part of a church that has a vocational diaconate. I am proud to know and serve with deacons  and support the reality that deacons are not less than elders. In many ways, they are more. Jesus never ran a church. Jesus did heal the sick, feed the hungry, seek the lost. Jesus did the things deacons do. That is something that should never be lost.

UMC Glossary: Elders

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It may seem odd to have an elder who is younger than you. If you have ever wondered why the UMC calls preachers elders, have I got the blog post for you.

Elder is a translation of the greek word, ‘presbyter’, which is both the root word of Presbyterian and priest. Greek has a word for priest as well that the early Christians chose not to use. When the book of Hebrews calls Jesus the great high priest, it is ἀρχιερέα. It points to the priest in the Greek tradition, not presbyter. A priest makes a sacrifice and Jesus offers the sacrifice and is the sacrifice as the lamb of God.

Okay, it gets pretty complicated pretty quickly once we get going in the greek, but I want us to pull on back to the English and talk about the word, Elder. An elder is usually someone who is older, but it is always some who is wise and experienced in certain things. Think about the elders of a community. In the ancient world, elders were people who had survived life. That is praise enough in a world with such a sky high mortality rate.

In the UMC, “Elders are ordained to a lifetime ministry of Word, Sacrament, Order, and Service.” (¶332). The discipline goes on:

“Elders are ordained ministers who, by God’s grace, have completed their formal preparation and have been commissioned and served as a provisional member, have been found by the Church to be of sound learning, of Christian character, possessing the necessary gifts and evidence off God’s grace, and whose call by God to ordination has been confirmed by the church” (ibid).

The UMC has an itinerate polity. I will explain this strange term in more detail soon, but for the time being, the basics of itineracy is that elders are appointed by a bishop and move around. Elders are sent. Churches receive. Some elders you as a church receive are loved by all. Some are not. The point of an elder is not to be loved but to be ordered for this life of ministry.

Elder is a biblical term. In Paul’s letter to Timothy, he even says elders deserve a double honor, but there is a catch at the end.

“The elders who direct the affairs of the church well are worthy of double honor, especially those whose work is preaching and teaching. For Scripture says, “Do not muzzle an ox while it is treading out the grain,” and “The worker deserves his wages.” Do not entertain an accusation against an elder unless it is brought by two or three witnesses. But those elders who are sinning you are to reprove before everyone, so that the others may take warning.” (1 Timothy 5:17-20, NIV)

Because elders are set apart, they are accountable to the whole body of the church. Elders are held to a higher standard of behavior in the scriptures and in the UMC. Pragmatically, elders can administer the sacraments of the Lord’s Supper and Baptism. All Christians are ministers of Jesus Christ, Elders (like the other group that is ordained, the deacons) are set apart in specific ways for specific reasons following the tradition of the church since the time of the Apostles. 

Next week, we’ll look at the second order, the deacons, who they are, what they do, and why the UMC is so much richer as a church because of them. 

 

UMC Glossary: The Book of Discipline

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The Book of Discipline is the authoritative document of the United Methodist Church, and boy, doesn’t it sound authoritative. It is not light reading, but it is neither entirely dull either. The book begins with the history and theology behind the United Methodist Church, including our foundational documents like the Articles of Religion, the Evangelical Confession of Faith, and the General Rules of the Methodist Societies. These things can’t be changed. That is, there can’t be a group put together that votes against the Trinity or the resurrection of Jesus Christ. 

That being said, almost everything else in the book, all 800 plus pages is open for debate and discussion at a General Conference of the United Methodist Church which meets every four years.

What is the point of having all this written down, you may ask. It may seem like the UMC is filled with disciplinarians always concerned with telling others what to do and how to act. 

The United Methodist Church was only founded in 1968 but Methodists have been meeting since 1784 and have learned a lot since then. The earliest edition I have is from 1874 (pictured above) and though it is smaller physically, many of the same issues are covered. It contains the articles of religion, how to become a member, etc. Organizing a church in 1874 is rather different than organizing one today, but we don’t have to reinvent the wheel. 

Even though there are more than 2000 paragraphs that can be cited, there is tremendous flexibility within the document itself. What being bound by something like the Book of Discipline forces on us is an intentionality of ministry. Why do we do the things we do? As well, what should we do when things are not working out?

Each local church has a lot of authority given to it by the Book of Discipline that only exists because it was written down. If we were a church with a much smaller authoritative document, all it would mean is that more authority resides with the Bishop’s and other central officers.

It is not a perfect document but it is also not a finished document. That is part of the beauty of it. Nothing other than doctrine is set in stone. Much of it will come under revision next year at the called General Conference (which we will talk a lot more about soon). Our faith is not in the Book of Discipline but in Jesus Christ. There will be no Book of Discipline in heaven, but in this broken world, it is helpful to keep track of how to run a church.

UMC Glossary: What is a United Methodist?

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The United Methodist Church is a global organization based on the mission of making new disciples of Jesus Christ for the foundation of the world. Over the next few weeks, in this space, I am going to discuss and define a number of keywords that may seem strange for people who grew up outside of the Methodist tradition. I mean, they will probably seem strange to most people. There is a lot of lingo in the church that is unique to Methodism. Some of it obfuscates things, but for the most part, the language has been used because of intentional thought and deliberation. The point of this post and the future ones in this series are not to give a seminary education. Some of this will be redundant to you and that is okay. The point is to have a common language as a church so that you know what it means to be a part of Berkeley United Methodist Church from the top to the bottom.

The United Methodist Church was founded in 1968 after the merger of the Methodist-Episcopal Church and the Evangelical Brethren Church. We are coming up on the 50th anniversary of the creation of the church near the end of this month on April 23, 1968. The merger also marked the dissolution of the segregated Central Conferences so that Black and White Methodist church would be under the same administrative structure. 

The word ‘Methodist’ was a term of derision used against the Church of England priest and Oxford professor, John Wesley, in the 1730s. The Methodists were an ancient sect of doctors who didn’t think medicine needed to be restricted to a select few but could be taught to many. 

John Wesley prayed for a revival of the Holy Spirit across England and Wales and then it started to happen. Wesley wasn’t limited to a local parish, because he was an Oxford professor, and so he preached in the open to people who often didn’t make it to church on Sunday. He preached at coal mines at 5am before miners started work at 6 for 12 hour days 6 days a week.

Wesley also emphasized small group discipleship and intentional growth in faith. Theologically, Wesleyans (the term used to describe the theological tradition influenced by Wesley) emphasize God’s grace in 4 ways: prevenient grace (the grace that comes before our awareness of God), justifying grace (the grace that forgives us and makes us right with God), sanctifying grace (the grace that makes us holier), and glorifying grace (the grace the allows us to be fully present with God after death). 

Wesley also preached prominently the doctrine of Christian perfection, which goes hand in hand with his view of the four graces. Christian perfection is a belief that God’s grace and power is greater than our sin. It is nothing to do with mistakes but a claim about what God can do with us. 

The last theological distinctive I will talk about today is the emphasis on free will over predestination. This is more of a technical theological argument between people of Calvinist traditions (Reformed Churches, presbyterian churches, etc.) and Wesleyans. 

I am happy to talk more about each of these in depth if anyone would like. I am leaving out a lot of things as well as some of the details about Wesleyan theology that I treasure most. Next week we will look at the Book of Discipline: what it is, where it is from, and why it matters today.

The Seven Last Words: Father, into your hands I commit my spirit.

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The sun was darkened, and the veil of the temple was torn down the middle. 46Then Jesus called out in a loud voice, “Father, into Your hands I commit My Spirit.” And when He had said this, He breathed His last. 47When the centurion saw what had happened, he gave glory to God, saying, “Surely this was a righteous man.”    Luke 23:45-47

I have too many commitments” is a refrain I often here from people inside and outside of the church. ‘I am stretched too thin’. In reality, we can only make one commitment because we can only be one person. What is the point of our life? Why do we exist? What are we committed to? Who are we committed to? 

Jesus walked that lonesome valley all the way up to the cross where he was nailed and mocked and stabbed. In that agony, he has already forgiven those around him, he has already thirsted in his physical body, now he commits his spirit, his soul, his being to God the Father. Jesus speaks in intimacy with God as he teaches his disciples.

When you pray, pray like this: Our Father…

A cross is a public execution. Not only are you killed in public, but you slowly die. This is not a hanging or a beheading which happens fast and allows for tidy clean up. Jesus dies in public and it hurts and yet he has faith.

A commitment is an act of faith. When I committed to marriage, I had faith in God and Alina in our future together. When I committed to this vocation of ministry, I had faith that it was what God would have for me. When I commit to a lunch meeting with someone, I have faith that they will show up. When my son, Dominic, commits to jumping off a wall, he has faith that I will catch him. 

In the letter to the Galatians, Paul writes what has often been translated as the following:  

yet we know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified. (Galatians 2:16)

In the Greek, what is often translated as faith in Christ (pistis christou) can also be the faithfulness of Christ. This interpretation radically shifts our understanding of this passage and our understanding of Jesus. If instead of fixating on our own actions (even our action of having faith), what if our justification comes purely from Jesus, purely from the faith of Jesus? We see in these penultimate words the power of Christ’s faithfulness. He is committed to God the Father in all that he is (‘all that he is’ could be another translation of spirit). 

Are you committed to anything with such devotion? Christ offers himself totally for us, for you. Christ’s shows us that we, too, can commit ourselves to God. We can commit our lives. We can commit all that we are. We can call God Father not because of the works of the law, but because of the faithfulness of Jesus Christ.

We all have victory in this. For Christ did not simply come back from the dead but defeated death itself and revealed that the last word for us had already been said in the love of God in Jesus Christ. 

Yet we must not rush to Easter. Christ did not rush to easter. We see in Christ the actuality of absolute commitment to the Father. Absolute commitment to a faith that says our suffering is not in vain, our joy is not vain, our relationships and love are not in vain. Christ's words on the cross cover the span of human emotion and life and Christ's commitment holds through to the end. 

The fullness of Christ is revealed on the cross. We must not rush to Easter. We must remember this place.

The Seven Last Words: It is Finished

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Therefore when Jesus had received the sour wine, He said, "It is finished!" And He bowed His head and gave up His spirit. John 19:29-30

My brother hiked the last 100 miles of the Appalachian Trail with me. When he asked what it would be like, I said, ‘Oh, just a few ups and downs.’ That is how I saw the situation. I had been hiking for 4 months. My brother had been sitting at a desk for 4 years. We had different understanding of what a few up and downs meant. 

Or to slightly shift the analogy, I can say it is finished at 12,000 feet when I give up or at 14,206 feet when I get to the summit. They each have different meaning. The disciples hear one meaning from the foot of the cross. They think Jesus is giving up. In light of Easter, we understand a very different meaning.

We see on the cross the absolute commitment of God for us. The absolute reality that Emmanuel, God with us, humbled himself to even death on a cross. 

As Stanley Hauerwas writes, “God has finished what only God could finish. Christ’s sacrifice is a gift that exceeds every debt. Our sins have been consumed, making possible lives that glow with the beauty of God’s Spirit. What wonderful news.”

Yet the cross is not the end of Christ’s work.

In 1 Peter, we read that Christ, after the cross, went to proclaim to the spirits in Sheol, in Hell. Christ does not simply stand in solidarity with us who are living and suffering but also with those who have gone before. As Paul says in 1 Corinthians, Christ defeats death and to do that takes more than just dying.

We must not rush to Easter. Christ did not rush to Easter. It was not enough to suffer and die. Christ had to stand with the dead. Only their would Easter be possible. Only with that solidarity could death be defeated. 

The Seven Last Words: I thirst

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After this, Jesus, knowing that all was now finished, said (to fulfill the Scripture), "I thirst." A jar full of sour wine stood there, so they put a sponge full of the sour wine on a hyssop branch and held it to his mouth.

I thirst. When are we truly thirsty? The Scripture being fulfilled is Psalm 69 which begins, Save me Oh Lord, for the waters have come up to my neck. Save me, Oh Lord. Even Jesus thirsts. Even Jesus is desperate for the water of life.

 One time, many years ago, before I was experienced in the outdoors, I went hiking with my brother and sister in law in Big Bend. We hiked in the desert plains below the Chisos mountains. We had stored some water ahead on the trail before we began but the day was hotter than we expected and we ran out. We only came across shade once or twice a mile. My sister-in-law started to faint and so my brother stayed with her in the last shade spot we could find. I left my pack, since it was too heavy, and went ahead looking for the water, hoping it was still there. 

It was hot.

I was truly thirsty. My body ached. I was falling forward more than walking. It was about a mile and half with the sun crisping me over(I had stopped sweating for, at least, an hour). About halfway through, I started hearing voices. I was hallucinating. I turned around, once, after a voice and tripped and fell. I laid their for minutes before rising to walk again. I thirsted.

Jesus was tired. Crucifixion kills through many ways. You can die on a cross from heart failure, hypovolemic shock, acidosis, arrythmia, sepsis, dehydration, or, most commonly, asphyxiation. Exhaustion leading to oxygen deficiency leading to heavy breathing. He was on the cross for three hours and this fifth word is near the end. 'I thirst'. There is nothing modest here. We see the desperation of God, the willingness of God to go even further for us. Jesus does not ignore his body. He thirst. Darkness has fallen across the land. Our Lord and Savior has been in agony for hours, and he thirsts, and what do they give him but sour wine.

And he drinks. Because he is tired. Eternal life is not simply living forever. Jesus thirsts. The pain is real. The exhaustion is real. He has nothing left yet he still cries out, he still drinks, he still has two more words to say.