Restoration

RESTORATION

FOCUS

Restoration is the result of

Repentance, Faith, and Holiness

producing 

love of God and love of neighbor.

Scripture:  Mark 8:25; Luke 6:10

William J. Abraham

[John Wesley] challenged the nominalism and complacency that are the sins of all establishments not with a liberal revisionism but by a radical retrieval of lost ideas and practices.

John Wesley

God design was . . .  not to form any new sect, but to reform the nation, particularly the Church, and to spread Scriptural holiness over the land.

Dr. W. T. Watkins – 1937

But what of the future? Shall we drift into a different destiny or rise up and accept the one God has prepared for us?  This is the supremely important question Methodism faces today.  We have a great Church, but have we lost some of the world-seizing impulse, some of the evil-challenging audacity, some of the God-embracing faith, some of the epoch-creating passion of early Methodism?

The authors discuss the three keys to restoration: Repentance, Faith, Holiness

The authors raise the question: “What is true religion?” and quote John Wesley who defines it biblical “ . . . loving God with all our heart, and our neighbor as ourselves.”

The last few pages represent a summation of what has already been presented in previous chapters.

One sentence found in this closing chapter is critical to understanding what we must do to inherit the future God has for us.  The authors state: 

“Restoration is going to take 
a new form of ministry,
not another 'Conference program.' 

We need old principals 
in a new formation.”
[149]

________________________________ 

MEM COMMENTS

Again, I would respond to all of this by saying that I believe our hope for “restoration” or renewal has to do with the re-alignment of primary relationships. Toward this goal I offer the following short lists of “musts” for restoration to take place.

1.  We must have an organic relationship with God through Jesus and the witness of the Holy Spirit, and with others in a warm, dynamic, authoritative faith community.

2.  We must seek to center our denomination upon the life, witness, and message of Jesus.

3.  Somehow we must align all our energies and resources around the matter Jesus' vision of the Kingdom of God.

4.  We must seek a deeper understanding of the current cultural context in which we witness to God's grace and love present in and through Jesus Christ.

5.  We must seek the guidance of the Spirit to help us develop ways to witness of people of other faiths in whats that affirm their worth and recognize the fruits of their own heritage.

6.  We must discover how to love each other or we shall surely kill each other.  This is an issue much bigger than Methodists fate.  Yet, in the end, it might be the thing that saves. 

7.  Loving must be more important than doing.  Loving must be more important than many of the artifacts of faith than clutter our ecclesiastical attics.

7. Making disciples must serve the greater function of transforming the world. 

Decision #1

Decision #1

Rebirth by the Holy Spirit

FOCUS

The Person and Work of the Holy Spirit

Scriptures:  John 16:13; Acts 2:8

John Wesley

Every good gift is from God and it is given to man by the Holy Ghost. By nature there is in us no good thing, and there can be none, but so far as it is wrought in us by the good Spirit. 

It was the power of the Holy Spirit that generated the Methodist movement.  [126]

Here the authors describe the ongoing work of the Holy Spirit in and throughout the lifetime of the believer.   They write: “But the end aim of a Spirit-centered life is the power to live ethically, inspired by insights and energy that well up in us spontaneously. Life in the Spirit is not fueled by fear or even by reward; its energies are love, joy, and peace.   The life in the Spirit means to let the Spirit rule our lives.”  [127]

The authors site evidence from our recent history supporting their contention that “In a major sense, the nature and all of the Holy Spirit has been weakened.”  [See pages 128-129]

Wesley taught that we could no nothing by ourselves.

 MEM: This belief is fundamental to all Christian concepts of conversion and our life in Christ.  The weakening of the witness of the Holy Spirit is a natural consequence of our increasing confidence in science and technology to solve our every problem.  This is the Enlightenment's gift and curse.  In this “Post-Enlightenment” time folks are discovering that science and technology have not solved our problems and in fact, might have created the greatest monsters that stalk us today.  Today's people are looking for “something more” . . . something beyond the reductionism of science and the false Messiahs of technology.  Science and technology have done many marvelous things but they cannot save us from ourselves. I pray we open our hearts individually and as a denomination to the amazing saving power of the Holy Spirit.

The most important verse for us today from the Galatians passage discussed above is verse 3. This is now it reads from the Living Translation: After starting your Christian lives in the Spirit,
why are you now trying to become perfect by your own human effort? (Galatians 5:3/LT)

This is a convincing statement and the root cause of our problems. Can an old denomination be born again?  How? Repentance. Faith. Holiness -  it may be so simple as these three words.  Restoration is the answer, and that is the subject of our next chapter.  [132]

Decision #1

To teach people the biblical and theological understanding  of the Person and Work of the Holy Spirit in the Church and in personal lives, and to provide a context wherein people can experience the love and power of the Holy Spirit, Him living in them and them in Him, as Jesus describes in John 14

MEM COMMENTS

The comments by the authors here are well taken.  Restoration, renewal, and salvation cannot be accomplished by human effort alone.  Actually, it is exactly the opposite.  It is a matter of opening one's heart to this “indwelling of the Spirit.”  There is “effort” in following Jesus and in the “doing” what we are called to do.  Even this “doing” is a gift of the Spirit.  There is no life without God's Spirit in whom we live and move and have our being.  The hope within us is God's “Breath.”  Without that “breath” we would not be able to recognize the Spirit nor be empowered to even respond to the Spirit.  Jesus came to witness to the power of God's Spirit even over death itself. 

In the words of the hymn I ask:  Are we yet alive?  Much has died in us that was of God.  The Resurrection of Jesus is witness to the power of God to give us life even, if in fact, we are already dead. Therefore, let us look for new life  . . . for Resurrection . . . for the Witness and Work of the Holy Spirit in us, through us, and around us. 

Decision #2

Decision #2

Returning to a Belief and Practice

of Sanctification

FOCUS

The centrality of sanctification and 

its impact on salvation and Church life

Scriptures:  2 Corinthians 3:18; 1 Thessalonians 5:23;

John Wesley [113]

This doctrine [entire sanctification] is the grand depositum from which god has lodged with the people called Methodists; and for the sake of propagating this chiefly he appears to have raised us up.

Our main doctrines, which include all the rest, are three, that of repentance, of faith, and of holiness. The first of these we account, as it were, the porch of religion; the next, the door; the third, religion itself. 

 Another Wesley Quote:  “I have observed that where sanctification is preached the churches grow. Where it is not the churches decline.”  [114]

Sanctification Defined:  the ongoing growth of the Christian life occurring after the justification experience that brings us into relationship with God, assuring us that our sins are forgiven and we are saved.  Justification is the first of the two-part salvation process; sanctification is the second. Justification is the first step into relationship with God; sanctification is all the other steps in growing in the image of Christ. Justification required one decision; sanctification is a series of decisions throughout life. [114]

Authors note that most Methodists along with most other mainline Christians think of salvation exclusively in terms of the forgiveness of sins.  [114]

In brief, sanctification, or holiness, means that we are consumed with our love for God and for neighbor, unite with God, being made in Christ's image walking as He walked, being caught and led by the Spirit, serving Christ in the world.  Holiness is a life consumed by Christ. [115]

Sanctification “requires disciple.”  [117]

The Problem of the Casual Christian  [See page 117!]

1. Does not experience the fullness of the promises of God and is easily lost.

2. The children and grandchildren of casual Christians do not always see and do not experience the depth of the faith [mem: commitment to the institutional church?] of their parents and grandparents and drift away without accepting the essentiality of the Gospel.

3.  If the “Casual Christian” wave that has passed over other countries passes over the US, the casual Christian will be gone from the Church with astonishing speed.

Decision #2

To return immediately to preaching, teaching, and living the belief in sanctification and subsequently setting up those guidelines and models by which the Methodist people are able to experience and enjoy the righteousness, peace, and joy that come thereby.

MEM COMMENTS

The evangelicals of the past 100 or so years with their powerful but nearly exclusive emphasis upon a dramatic “moment of decision” where one “accepts Christ' in a great explosion of emotion has hurt us here.  The idea of sanctification or for that matter, of a “life of service to God,” was, more often than not, absent from the discussion.  Sign your name of the bottom of the four spiritual laws or go to the altar one night and you had your ticket to ride! 

It is easier to create a moment of decision that to create a lifelong commitment to an alternate way of living from the 'norm' of any culture.  Sunday morning worship is not enough.  A 30” minute weekly Sunday School Class while helpful is not enough.  A group that likes each other but has no definitive understand of God's expectations or “claims” on their personal life is not enough.  These are not enough to inspire the passionate sharing of the faith with others. 

While we must be careful to avoid making this two-step saving process into a matter of works righteousness, we must find a way to communicate that in fact the focus of Jesus was not on “personal salvation” at least in the ways we have defined the concept in this age.  Jesus' focus was upon the coming reign of God, the Kingdom of God where all that was wrong would be set right.  Of course, we must have that “moment of decision” when we choose to follow Jesus and be made in His image.  This is important. However, without the act of actually “following Jesus,” the emotion of the moment will quickly fade and we will find ourselves drifting back into our previous sin filled lifestyle.  The problem of losing focus and drifting away from the faith affects even the most passionate of believers.  Our human nature and the power of a culture which seeks to move us in a different direction make the matter of 'faith drift' an ever present reality. 

I am concerned that we could easily fall into the heresy of believing we can bring forth the Kingdom of God by doing “good works.”  Our Calvinist friends would be happen to warn us of this danger. 

The “works” are in response to the call and claim of God upon our lives witnessed to us through the work of the Holy Spirit.  Also, if you think about the matter of how God works to inspire and transform us, God cannot and does not give us all the wisdom and understanding we need in a single millisecond of time.  It takes time for human folk to understand what living a life of faith means.  Also, each moment of life presents us with new challenges requiring new insights, and skills.  A life-long intentional walk with God is required. 

Decision #3

Decision #3

Redefining the Laity

FOCUS

The role of the laos, 

the “people of God,” 

in biblical Christianity

 and in historic Methodism

Scriptures:  Matthew 4:18-19; Ephesians 4:11-13;

John Wesley

By Methodists I mean a people who profess to pursue (in whatever measure they have attained) holiness of heart and life, inward and outward conformity to all things to the revealed will of God; who place religion in an uniform resemblance of the great object of it; in a steady imitation of Him they worship in all His imitable perfections; more particularly  in justice, mercy, an truth, or universal love filling the heart, and governing the life. 

Give me one hundred preachers who fear nothing but sin and desire nothing but God, and I care not a straw whether they be clergymen or laymen, such alone will shake the gates of hell and set up the Kingdom of God on earth. 

Wesley Innovations:  (1)  Field preaching;  (2)  Extemporaneous prayer;  (3)  Lay preachers

Lay Preachers

“This was revolutionary in actual social fact.  It was the Methodist laypeople  - and lay pastors –  who, more than any other group in Britain, reversed the trend toward anarchy and corruption in eighteenth-century England – chiefly because of their newfound dignity (sense of worth), their assurance of God's gracious and concerned evaluation of them in Christ.  They emerged a new class in English society, and they provided the moral, economic, and political muscle needed for social reform in the nineteenth century. . . -  social reforms that made nineteenth-century England relatively Christian and humane, as compared to any  previous age, or any since then, for that matter.”  Dr. Outler [98]

Outler goes in remark how minor the role of the professional clergy has been, comparatively speaking, especially in the times of the church's crises and radical transitions. [98]

Author's Conclusion:  Methodism was essentially a lay movement according to both Outler and Watkins [See quotes on pages 98-99]

Francis Asbury  -  a major force in the growth of Methodism in America was a layperson ordained a deacon one day, an elder the next, and consecrate as bishop (superintendent) the next.  [101]

Dr. Howard Grimes, professor at Perkins School of Theology, in his book, The Rebirth of the Laity, in 1962, called “for opening up power sharing to the laity  . . . to rekindle the evangelical flame  . . . in their hearts.  [102]

Decision #4

Decision #4

Restoring the Purpose of the Local Church

FOCUS

The purpose of the Church: what was lost, and what needs to be reclaimed.

The authors offer a long quote from From The Standard Catechism of the Methodist Episcopacy Church (1905) regarding the answer to the question of the purpose of the Church.  [See pages 86-87]

In short – it says the  'Church' was created by Jesus to be the visible presence of the Kingdom of God. The 'Church' is the universal society of believers in Jesus who “accept the law of love contained in His Gospel as the rule of their lives.”  It's role is to equip the saints for ministry and service to Christ in the world.  The Holy Spirit is in charge. The Holy Spirit convinces us of sin, offers pardon, and cleanses us “form all filthiness of flesh and spirit.”

The authors rerun to the Sangster's comments from 1938 regarding the 4 essentials that he felt were being lost:  

(1) Fellowship; 

(2)  Assurance; 

(3)  Holiness; 

(4) Personal Evangelism.  

The authors note with regret the loss of  “The Class Meeting.”  This was John Wesley's model for “sanctifying” both laity and clergy. 

MEM: This is called “small groups” today and the methodology has proved to be wildly successful especially in non-denominational groups and groups that have split from their mainline denominational heritage.  Again, relational issues are key here.  One has to have an intimate, and meaningful walk with Christ to be enlivened and directed to share that walk and the love of Christ with others.  A focus on  “Evangelism” has been missing almost totally from the congregations I have served.  When there is talk about “Evangelism” it is thought to be more a matter of doing the right marketing of the churches programs.  This is the result of our focus on attractional methods to reach focus.  While we do need certain core ministries in place to attract folks something more is needed.  We need a focus on the mater of our deep for a deep, abiding relationship with God and with others who are seeking to respond to the call of the Holy Spirit in their life.  The authors are dead on target here.  

Decision #4

To reinstitute Wesleyan Class Meeting for intimate fellowship, to preach the basics of the faith for greater assurance, to pursue and practice holiness of heart and life through a disciplined lifestyle, and to expect personal evangelism from all members. 

MEM: New United Methodist Churches should be organized as “cell churches.”  This would be in keeping with the methodology Wesley used.  In this model, small groups are not added on to the structure.  They are foundational in the growth of the community.  Only out of “intimate fellowship” can we preach assurance and the practice of holiness of heart and life.  Love is contagious.  Love of God and others must be the motivation for our personal evangelism.

Decision #5

Decision #5

Reconsidering Clergy Issues

FOCUS

Establishing a standard of gifts,

graces and fruit for faithful ministry,
for both laity and clergy

What do we have clergy?  Answer:  “Not to form any new sect; but to reform the nation, particularly the Church, and to spread scriptural holiness over the land.”  (from an early 18^th century Methodist Conference)

The problem:   “the dramatic drop in the number of UM elders under the age of 35 in the last 20 years.”  (Dr. Outler)  [75]

Solutions Suggested

1. Return to the practice of utilizing ordained Local Elders and ordained Local Deacons.
   
2. To develop different models of training and preparation for becoming ordained Deacons and Elders, directed at Methodist laypeople who are already in a career and feel called by the Holy Spirit to the ministry.  [76-77]

Again, focus upon maintaining our “core values” must be maintained and unqualified people must not be received into ministry just to fill a pulpit.” [77]

MEM:  The unspoken conclusion here is that we are ordaining unqualified people into ministry. Also, the assumption here is that we cannot find enough qualified persons with high moral standards to be Elders. Curiously, we seem to have too many elder candidates in the Virginia Conference.  The reason?  The loss of Elder  appointments due to continue decline of the local churches.  We have lost social equity or social traction in the culture.  Some of the reasons for this we have no control over.  Sticking to our “core values” and our mission for Christ, the transformation of the world, will help us ride through the storm. 

Another question: If we can't insure that our elders are “qualified and have high character” how are we going to insure that the persons we select by other means to lead congregations will be truly fit for such service?  A study was done by the General Conference regarding alternative appointment options.  Many models were suggested by I heard very little talk about that study in recently. 

MEM: A number of other clergy issues in the denomination are noted on page 78.  With all due respect, most of the issues mentioned here are not at all new in our history.  The issues are ongoing.  The speed of change have been moving quickly enough in response to the changing context has changed the playing field to be sure but the issues are not new.  I would agree that very little in being done practically to address these issues.  The current corporate focus on “metrics” represents more “command and control” but a focus on the leading of the Holy Spirit. 

Decision #5

To create a model of ministry that addresses our current historical situation by reclaiming an old ministry model and contertemporizing it for a new world.  This model would include reorienting the concepts of laity, clergy and ministry; allowing for fewer Traveling elders; re-instituting the positions of ordained Local Elders and Local Deacons; and developing a viable system to prepare laypeople as Traveling Elders.

Decision #6

Decision #6

Readdressing Systemic Issues

Focus

A comprehensive ministry mind-set

of holiness and unity

determines how the Church functions practically. 

While leadership is important the authors suggest that leadership “is not the issue.”  There are several other equally important, if not more important, issues. The approach must be a comprehensive one. One-dimensional strategic thinking is always futile. In fact, it is a contradictory concept. “ [63]

Question Raised [63]

What is the apostolic mission as a Church?

“Is 'making disciple of Jesus Christ' really our mission, or is it a crucial byproduct of an ever higher mission?  (MEM: No answer is offered here to this question. The overall mission is the “Transformation of the World, a task that can not be accomplish without the witness, wisdom and leading of the Holy Spirit.  Disciples are made to fulfill this mission.)

So what solution to the authors offer?

They suggest we are a “clergy-dominated Church” and the style of leadership is “command and control.”  The second most prevalent form of leadership is to “manipulate issues, people, and results form behind the scenes to make sure all the right decisions are made before the committee meets.”  [64]

These styles of leadership exclude clergy in the pulpits and laity in the pews from the decision-making process.  The Barna Groups research reveals that “a substantial number of lay leaders in the mainstream denominations have been leaving and either going nowhere or going to newer denominations like Fellowship Bible and Vineyard or to independent churches.”  [63]

MEM:  This is quite true.  However, there is a deeply declining pool of potential leaders who are not identifying with any church.  A study done by the Evangelical Presbyterian Church indicated that their growth at the time was coming from other churches.  They were “making disciples” of exceedingly few  non-Christians.  The percentage of folks active in any faith has declined steeply since 2000.  In America most of these folks claim to believe in God and in Jesus. However, this does not result in their actually attending a church.  20% of the total population are officially “nones”  (no denomination) and over 30% of folks under 35 are “nones.”  Nearly 50%  believe “religion” is more of a problem than a solution to today's cultural problems.  Still most of these folks are seeking answers regarding the “meaning of life” and looking for significant relationships with others.  Most profess belief in some concept of “God” and most admire Jesus and believe in his teachings.

The suggestion here is to move to a more “egalitarian style” of leadership.  By this the authors mean a “true partnership between and among laity and clergy.” [p. 65]

Turning the Pyramid Upside Down

The current style of leadership places the denomination at the top and the congregation at the bottom.  The suggestion here is to flip that pyramid so the congregation is at the top and the denomination is a the bottom.  The pastor would be elevated to a status just below the congregation.  [See graphics on page 66]

“If Methodism goes down (or continues to slump), it will not be from any flaws in our heritage, but because ideological and power struggles over stakes in church politics (local and denominational) which simply are not worth the consequences they bring.”  Dr. Outler   [66]

MEM:  I believe there is a serious problem with “command and control” issues in the denomination. They discourage the most creative leaders in the local congregations.  The local congregations are the foundation upon which the whole denomination is constructed.  The crumbling of that foundation will bring down the whole house.  Feeding the Methodist machine dominates our attention and consumes our resources.  The “machine” has a function but  “The Methodist message is more important than the Methodist machine.  The machine is build only to serve the proclamation of the message about the Kingdom of God.”  [67]

Decision #6:

To reform ourselves by learning, teaching and practicing a style of leadership and organizational mind-set and operation that fully uses the gifts and graces of both laity and clergy, and to reverse the roles and relationship of the local church and laity to the denominational support structure. This also means having the love and courage to address other systemic issues crippling The United Methodist Church.