K E Alexander's Historical Theology Blog

38th Annual Meeting in Eugene, Oregon

2009-04-09T09:53:00.002-05:00

The 2009 meeting of the Society for Pentecostal Studies convened in Eugene, Oregon on March 26, 2009. The theme of the 3 day meeting was "Pentecostal/Charismatic Intersections: What Does the Spirit Have to Say through the Academy?". Estrelda Alexander, Pentecostal historian served as program chair. The society met jointly with the Pentecostal and Charismatic Churches of North America (PCCNA). Several plenaries involved members of both societies.

The History Group's parallel sessions included presentations on eschatology at Azusa Street (Larry McQueen); an re-examination of Seymour's understanding of tongues as "Bible Evidence" (Renea Brathwaite); higher education and ministerial training in early Pentecostalism (Joel Halldorf and Doug Chapman); early Pentecostalism and German Expressionist art (Jen Miskov) and issues of gender and marriage as seen in the ministries of Phoebe Palmer and Aimee Semple McPherson (Leah Payne).

Daniel Ramirez, New History Group Leader!

2009-04-09T09:47:00.003-05:00

Congratulations to Daniel Ramirez, the new leader of the History Interest Group for SPS. Daniel was elected to a 3 year term at the SPS 2009 meeting in Eugene, Oregon.

DANIEL RAMIREZ (PhD Duke University/Department of Religion) is an Assistant Professor in religions of the Southwest borderlands at Arizona State University. Dr. Ramirez' areas of research and teaching include religions of the Southwest borderlands and migration, with a special interest in the history of religious contact, conflict, and conversion in the Americas and in the transnational and cultural dimensions of religious practice. Of particular interest are the role of music as a religious or symbolic remittance and catalyst for religious change and the question of indigenous conversion.

Holiness History and Polity in the News

2008-12-09T11:37:00.004-05:00

From "Good Morning America":

ABC News: Breaking Salvation Army Tradition, Trading Career for Love

Posted using ShareThis

What If All Churches Treated Women as Jesus Did?

2008-12-02T19:07:00.006-05:00

by Mimi Haddad
Reprinted from God's Politics Blog Net 11-25-2008

Do you wonder why the words and deeds of Christ are not given more attention in the current gender debate? If all of scripture points to Jesus, and if Jesus’ treatment of women was radically different from his culture, even his religious culture, how do the life and words of Christ inform us today? For clearly Christ not only opposed abuse and patriarchy—the devaluation of women—he also found opportunities to promote women’s ultimate destiny as bearers of God’s image and joint-heirs of God’s eternal kingdom. Perhaps that is one reason women were so drawn to Jesus. Here is one example, though there are many more.

The religious taboos of Christ’s culture viewed female bodies as impure and inferior. This worked to exclude women from spiritual service and support—a practice Jesus opposed. By allowing an “unclean” hemorrhaging woman to touch him—which according to Jewish tradition made Jesus unclean as well—Christ brought physical as well as spiritual healing! By announcing that this hemorrhaging woman was ill, not unclean, Christ welcomed regular contact with women and made it possible for them to share in his work along with his disciples (Mark 5:25-34). As John Dehousaye observed in the Spring 2006 issue of Mutuality, Jesus made it clear that it is not what the body touches or what comes out of the body that makes us unclean (Mark 7:8). Rather it is what abides in our hearts: “evil thoughts, sexual immorality, theft, murder, adultery, greed, malice, deceit…” (Mark 7: 10-21). Religious taboos may have an appearance of righteousness, but, as Christ suggested, these taboos comprise vain worship because it overlooks the commands of God by holding to human traditions (Mark 7:7-8).

Human tradition, in nearly every culture, taught that women were, by virtue of their gender, less rational, less morally pure, less intelligent, and therefore ill-equipped not only for leadership, but also for equal partnership with men. Jesus breaks company not only with the patriarchy of Plato and Aristotle, but also with his own Jewish religious traditions which often excluded women from most service in the synagogues. Jesus engaged women theologically and expected women to respond not as a separate class, but as people, as disciples. Jesus ignored holiness taboos, and Paul did the same. Like Jesus, women were among Paul’s closest coworkers—those who labored beside him in the gospel. Jesus treated women as he did the male disciples; he encouraged them to learn at his feet rather than insisting they return to their gendered spheres of work.

What would happen if all churches treated women as Jesus did—as disciples and as authentic heirs of all God’s kingdom?

If you resonate with Haddad's thoughts and are a member of Facebook, please consider joining the "Free Our Church of God Women to Serve" Group. This group is open to all, COG members and non-COG members. If you would like to add your voice to the cause but do not have a Facebook account, please consider setting up an account (it's free!) and joining the Group.

Back to the Margins

2008-09-18T22:01:00.004-05:00

My friend, Mike McMullen has written a very helpful post on the recent uproar over the very offensive Washington Post cartoon lampooning Pentecostals and especially speaking in tongues. He wrote a brilliant letter to the Editor of the Post. Thank you, Mike.

When I first saw the cartoon, in emails sent by several friends, I was offended but also immediately reminded of the cartoon, above, which appeared in the LA papers during the Azusa Street Revival. The Revival was extensively "covered" (and ridiculed) by the press. This cartoon, by the way, is excellent proof of the kinds of manifestations which were going on at 312 Azusa St.

In the latter part of the last century, and early part of this one, in the US, Pentecostals have seemed to "come of age" and moved from the wrong side of the tracks to the places of power and affluence: Pentecostal ministers are often consulted in the way Billy Graham once was, there have been some Pentecostal layperson who have made it to high level government positions, etc., etc. This rise to prominence (or "rush to respectability" as Steve Land has called it) has often, but not always, been accompanied by a compromise of doctrinal distinctives and holiness standards. In fact, in the mind of the Press, some scholars, the American public and even some Pentecostals, there is little difference between Evangelicals, Fundamentalists and Pentecostals. This may be lauded by some, but is grieved by me.

The good news in this political season (and there has been little of it, IMO) is that we may not be as mainstream as we have believed. We have been marginalized by the Post. Maybe they see a Movement that we are unable to see in our too-comfortable offices, houses and churches on the right side of the tracks. I pray they are right.

What I'm Reading Now

2008-09-11T16:17:00.001-05:00

N. T. Wright's Surprised by Hope

2008-08-28T16:40:00.003-05:00

Bishop Charles Blake (COGIC) at DNC Interfaith Service

2008-08-28T16:40:00.000-05:00

Ordination of Women

2008-08-20T21:42:00.008-05:00

I am posting a short paper I was asked to prepare for the Doctrine and Polity Commission of the Church of God (2 years ago). It has not been published elsewhere.

The purpose of this paper is to examine briefly the theological interpretations and hermeneutical decisions made by leaders and ministers within the Church of God with regard to women in leadership. It is hoped that this examination will raise awareness of the traditions inherited by the Church of God and outside influences that still hold powerful sway in the life of the church. A reading of early General Assembly Minutes and the Church of God Evangel
reveals that women were active in most levels of ministry of the church life. Women evangelized, planted churches and served as pastor for those they established.
Like the rest of the Pentecostal movement, the egalitarian and charismatic nature of this early period eventually evolved into a more structured institution with barriers falling along both racial and gender lines.
While there are many contributing factors, such as the interesting dance between the holiness people and the pervading culture, the “redemption and lift” of Pentecostals and what Land has identified as the “rush to respectability”, there are two factors in the history of the Church of God which have held tremendous sway.
The first factor is the interpretation of women in leadership first articulated to Church of God readers by A. J. Tomlinson. In 1913, A. J. Tomlinson published his passionate plea for the “mustering” of the Army of the Lord: the Great Church of God, The Last Great Conflict: “Oh for a million men and women to burst forth, with such holy ambition, with every unused power in full use, like mad-men to strike terror and fear to all the half hearted religionists of the day!” However, in the next chapter, titled “Joy and Rejoicing”, Tomlinson begins to present his interpretation of the biblical role of church government. He declares, “Church then means government—Christ’s government; His Church.” He continues, as if responding to a question, “Here then is where women are to keep silence: that is, they are to have no active part in the governmental affairs.” Citing 1 Corinthians 14, Tomlinson continues by discussing the regulation of tongues. He concludes, “There were no women speaking in the council at Jerusalem: no one talking in tongues. They were a judicial body, searching for and applying the laws to a particular case.” The implication is that the Holy Spirit does speak through women in prophetic ways, such as with messages in tongues. But because the business of the Council is governmental, specifically, judicial, then this type of spiritual manifestation is not needed, and therefore, women’s input is non-existent. The great irony, even inconsistency, of this argument is that the Assembly minutes are replete with confirmation of business decisions through messages in tongues and interpretation. In 1914 it is a message and interpretation that confirms Tomlinson’s appointment as General Overseer, which is understood to be an appointment in perpetuity. This interpretation of woman’s role in the church appears to be unique to Tomlinson. Others, like the Assemblies of God, were more likely to interpret Paul as restricting women from pastoral roles.
In all fairness, the early leaders of the Church of God, like those in other Pentecostal denominations, were concerned with finding the “Bible Way” of leading the church. A. J. Tomlinson was absolutely certain that one form of church government could be found within Scripture. While he was obviously influenced by outside models (i.e., other denominations, the railroad and the United States government), his heart was to use the New Testament as the rule for faith and practice. While it is clear that this literalistic interpretation does not prevail for Tomlinson, others in the Church of God and the larger Pentecostal movement, where a more dynamic, Spirit-driven interpretation is preferred, on this issue he seems to take a more fundamentalist approach. Tomlinson, and others after him, in dealing with this issue utilized a literalistic reading of the English New Testament text, seeing no room for women to serve as deacons, elders or bishops. It should be noted, however, that this more fundamentalist reading on the matter was not the only model available to these Pentecostals. Wesleyan and Holiness leaders, contemporary with the early Pentecostals, such as the Salvation Army and B. T. Roberts of the Free Methodist Church, encouraged full participation of women in all areas of the life of the church, including the arena of leadership.
Tomlinson’s own inconsistency with regard to hermeneutical practice, specifically in his interpretation of Paul’s instructions, can be seen with his endorsement of a woman as lead teacher at the Bible Training School, established in 1918.
In 1917, Tomlinson proposed the idea of a Bible Training School for the purpose of equipping both men and women in the “Bible and missionary training.” The Assembly voted to establish such a school with Tomlinson as Superintendent but he appointed a woman, Nora Chambers, a licensed evangelist, as primary teacher. Chambers taught Bible to both men and women. Apparently, Tomlinson “suffered a woman to teach.”
This selective literalist hermeneutic became the predominant position, an oral tradition, in the church with regard to women in leadership. Its implications are easily seen in the church’s regulations excluding women from the Church and Pastor’s Council and the rank of Ordained Bishop, both positions which include the responsibility of making “business decisions” for the church, local and international.
The second major contributor to the current interpretation is the influence of Evangelical and Fundamentalist interpretations of certain texts on the Pentecostal community. The Tomlinsonian interpretation has been fortified for the Church of God by its close association with those in Evangelical Churches. As the Church of God and other classical Pentecostal denominations embraced the Evangelical movement, most conspicuously by joining forces in 1948 with the formation of the National Association of Evangelicals, so too it adopted its view of family and women’s roles. This view, often asserted to be the biblical view of family, was in reality “a family lifted out of nineteenth-century industrialized Europe and North America.” Pentecostal families were much more likely to resonate with more prominent historical (and biblical) models where the family was “an economically productive unit.” In this model, family members farmed or worked together to sustain the family. The “stay at home mom” was a luxury not often enjoyed by non-middle-class families.
Interestingly, in 1948, the year of the NAE charter, the nomenclature for ministerial ranks in the Church of God changed. The rank of Evangelist was eliminated and the rank of Licensed Minister was instituted. However, women’s credentials remained unchanged; women were ‘granted Evangelist’s Certificates. The implication of this move is that the Assembly did not want to silence the charismatic call of the woman who was an evangelist, but she was not recognized as professional clergy. Tomlinson’s legacy lived on. His statements of 1915 could have been voiced in 1948 and the years following: “Let the good sisters feel at perfect liberty to preach the gospel, pray for the sick or well, testify, exhort, etc., but humbly hold themselves aloof from taking charge of the governmental affairs.”
In 1994, however, the first real challenge to Tomlinson’s view was seen in the redefining of the understanding of the constituency of General Assembly. In that year, it was decided that the General Assembly, the highest governing body of the Church of God, consisted of all members present, male and female.
In 2000, the title of the second rank of licensure for Church of God ministers was changed to “Ordained Minister”, in effect, granting ordination to women. However, women were still excluded from the highest rank, “Ordained Bishop”, and thereby from positions of influence.
Now, only 4% of credentialed ministers in the Church of God in the United States are women. Women are restricted from advancing to the level of Ordained Bishop. This “stained glass ceiling” prevents, then, their direct influence in the decision-making processes of the church. By virtue of the limitations of their ministerial rank they cannot be appointed to most leadership positions in the church. They do not have voice in the General Council. On a state level, most Administrative Bishops will not appoint a minister who is not an Ordained Bishop to the larger churches or to serve as District Overseers. Only in mission states or territories may ordained ministers serve on State Councils. This decline in the number of women being credentialed reveals that while women may on the local level be involved in pastoral functions, they are not doing it in official capacities, at least as far as the General Church is concerned and are therefore a less than significant voice.
It seems that the contemporary Church of God has held to Tomlinson’s interpretation of the role of women, but now couches its position in terms of staying true to Scripture. There is a fear that the move to give women rights in the area of leadership would move us toward the “slippery slope” of liberalism and “open the floodgate” for liberal interpretation. For many, the need to identify themselves as conservatives in the area of scriptural views, and the fear of being identified as otherwise, has allowed them to uncritically accept the interpretation of those within Fundamentalist circles. The question before us is, is it possible to be conservative on Scripture and other issues, while holding to an egalitarian view of women in leadership.
In an attempt to begin to answer the question, one should look at groups such as the Free Methodists who believe in the inspiration and authority of Scripture, the sanctity of human life, opposition to homosexuality, gambling and worldly forms of entertainment, but who maintain that women can be full participants and leaders in the Body of Christ.
To be true to who we are, descendants of Wesley who enjoy the full blessings of Pentecost, it is vital that we recognize the prophethood and priesthood of all believers. It is a matter of fidelity and faithfulness.

Grieved....Once Again

2008-08-08T10:10:00.003-05:00

I've just received word that the Church of God General Council (ordained bishops) once again has voted not to allow women to serve on the Church and Pastor's Council at the local level. I'm not Calvinist, but maybe it was the Providence of God that kept me from being at the Assembly this year. I don't think I could have handled another defeat like this very gracefully.

I have several comments to make:

1. If men in this church would get as worked up about the injustice of this issue as they do about the financial situation of the church maybe we would see some change.

2. I don't know how much longer we can expect to keep qualified women as members, much less ministers in this Church.

3. This is not a liberal-conservative issue, as it is often framed. There are MANY theologically conservative denominations which allow for this kind of local church leadership (Pentecostal Holiness Church, Nazarene, Foursquare Gospel, etc.)

4. This kind of injustice and prejudice and oppression is sin.

2008-07-21T10:15:00.002-05:00

On Calvinism....

2008-07-09T12:19:00.002-05:00

It's Time to Get Political

2008-06-12T07:15:00.004-05:00

I hate years in which the General Assembly and Presidential elections coincide. Maybe it's because of the amount of tongue-biting I have to do.

Late yesterday the General Assembly agenda was posted. There are many, many things on this agenda on which I have an opinion (are you surprised?) but I shall refrain and speak only to one issue. And yes, it's the one you all know I will speak to as I have time and time again.

Actually, the way I was notified that the agenda had been posted [I had been looking for it for a month or so] was through one of my former students, a female, who emailed and said, in so many words, "Am I reading this right? Is the issue of the restrictions on women in ministerial leadership not on the agenda....again?" So, I quickly took a look. And she's right. What is there is a very helpful item about women on the Church and Pastor's Council. I very much appreciate the way this is presented (though it is wordy) and pray that reason will prevail...if the General Council even gets to the item, since it is item 13.

However, once again, the cry of both women and men in this denomination has not been heard and the talents and leadership gifts of women in this church will be at best, ignored, at worst, abrogated. Either choice will not only wound the called and gifted women of this church, but will also feed and cultivate the church's malady. I have written elsewhere that it is a violation of our Holiness-Pentecostal identity to discriminate on the basis of gender, ethnicity, or race.

Ironically, this morning I read an Op-Ed piece in the NY Times about the need for a "Sex Speech" in keeping with Obama's much needed and much lauded race speech. Many of the issues which Kristof raises parallel those in our church (and other churches). He writes, "Racism is deeper, but sexism may be wider in America today." I have seen great signs of hope in the COG in the last few years with regard to our racism. The General Council stepped up to the plate and made history by electing an African-American to a position of power in the denomination. But, as Kristof says, sexism may be a wider issue. Our racism was a deep cultural sin, for which we repented and made restitution. But our sexism is a wide issue, a sin against women and the Body of Christ, which is legislated by our polity.

Kristof continues, "Usually, the male is perceived as a better fit for executive posts — even among well-meaning people who are against gender discrimination, and even among women." He concludes, "But if Mrs. Clinton was hurt by gender, her problem wasn’t misogynists so much as ordinary men and women who believe in equal opportunity — but also are conditioned to think that a president speaks in a gravelly voice." Sadly, many in the COG are similarly conditioned. And the saddest part of this is that we are mirroring society, rather than providing a contrast-image to the world.

This is not about rights and privileges. It is not a liberal or conservative issue. There are numerous conservative evangelical and Pentecostal denominations which give full rights to women. This is about Holiness.

I could go on and on, but I won't. But you should.

Frank Bartleman on War

2008-06-05T17:08:00.002-05:00

"Deliver me from blood-guiltiness, O God.' Ps. 51:14. Truly a stern warning for these present days, for 'whosoever hateth his brother is a murderer' (1 Jno. 3:15), and we cannot wish the death of any man without hating him. Here is a supreme test on the church today, and multitudes are falling. 'If any man shall kill with the sword, with the sword must he be killed. Here is the patience and the faith of the saints.'---Rev. 13:10. 'They loved not their lives even unto death.'---Rev. 12:11"

"When we have a holy Devil and a holy hell, then we shall have a holy war. I speak of the earthly situation. 'War is hell.'"

"Russian despotism, German militarism and English imperialism together spell 'devilism.' 'England's menace' is not nearly so serious as the "Christian menace,' the menace to the Christian spirit through hatred of the enemy in war, especially in England. London is plastered with the placard, 'Our war on German trade.' Thank God, no true Christian is neither 'made in Germany,' nor in England. We are 'made in heaven.'"

[Fr. Frank Bartleman, "The Situation in Europe", The Bridegroom's Messenger Vol. VIII No. 168 (March 1, 1915), p. 1] Bartleman had just returned from an extended preaching tour of Europe.

What Am I Doing?

2008-04-14T07:57:00.003-05:00

Time is flying by and I feel it slipping away! This morning I'm trying to do an assessment of what I've been doing, what I still need to do and how much time I have to do it in. Don't have time to blog and assess so I'm combining the two tasks.

1. Reading and taking notes from The Bridegroom's Messenger. This is a never-ending project. I used copies from microfilm for my PhD research (1907-1910) and that was a challenge, as the type is so small. I am now working through the years 1911-1917. It is even worse. Apparently the originals deteriorated and the copies I have not only have microscopic type but they have faded places, shadows running through them, fold lines, etc. I've scanned several years' worth and that allows me to "zoom" in and increase type size but it is still a huge challenge.
2. I managed to find a copy of the 1914 edition of J. H. King's From Passover to Pentecost on ebay for $10!!! Unheard of!! I've never even seen a copy of it. This is the original version and there are only about 5 extant copies...or so the historians thought! There may be more out there somewhere. Anyway, the later editions were edited somewhat and added to (by King). I can now compare/contrast the 2 and see what changed, speculate as to why, etc. You know, text criticism.
3. I've worked through another version of King's testimony of Spirit Baptism (from the 1914 book), comparing it to another version (reprinted in a book of his sermons).
4. I've read R. B. Hayes' and L. H. Rouse' books (early PH and COG) and recorded SB experiences.
5. I re-read The Whole Truth, this time looking for SB rather than healing testimonies.
6. Re-read The Doctrines and Discipline of the Azusa Street Apostolic Faith Mission of Los Angeles, Inc. with SB rather than healing in view.
7. Read The Promise (1 issue) an early Pentecostal publication out of Toronto.
8. Read Christ, God's Love Gift J. H. King sermons.
9. Read Religion and Healing in America and Healing in the History of Christianity and wrote a book review for Pneuma.
10. Did work for SPS, went to meeting, did more work for SPS following the meeting.
11. Did my annual review and projections paperwork for the Seminary.
12. Read/marked/graded a senior paper.
13. Read/marked and sat on dissertation committee, listened to defense for D.Min. project/dissertation.
14. Kept up/renewed correspondence with other Pentecostal scholars.

Still to do:
1. Finish The Bridegroom's Messenger
2. Re-read The Church of God Evangel
3. Re-read The Pentecostal Evangel.
4. Re-read Durham.
5. Look at early Pentecostal songs.
6. Read Estrelda Alexander's new book for review, Limited Liberty.

This is another PhD thesis!! Somebody stop me!

Latino Pentecostals

2008-04-01T21:55:00.003-05:00

In the current issue of Sojourners:
It’s easy—and human—to apply labels according to our assumptions. But we know that categorizing anything, especially whole groups of people, is risky business. Latinos are frequently seen as a monolithic community—particularly by pundits and pollsters in this election season—but as our writers tell us, they’re anything but. Former Sojourners staffer Aaron McCarroll Gallegos and Azusa Pacific University professor Arlene Sánchez Walsh look at one of the most misunderstood groups, Latino Pentecostals, and write about the ways in which Latino Pentecostals are not only defying labels, but defining themselves.

Easter's Challenge to Empire by N. T. Wright

2008-03-25T22:40:00.006-05:00

Where then is God in the war on terror? Grieving and groaning within the pain and horror of his battered but still beautiful world. Stirring in the hearts of human beings the desire for a more credible structure of global justice and mercy. Burning into the imagination of human beings a hope that peace and reconciliation might eventually win out over suspicion and hatred, that the world may be put to rights and that we may anticipate that in the present time. The Christian gospel, revealing the mysterious God we discover in Jesus and the Spirit, offers a framework for discerning where God is at work in the midst of the dangers and opportunities that confront us. All of us in our different callings are summoned to this task; some of you, perhaps, to make it your life's work. Jesus is Lord. The Spirit is powerful. God is doing a new thing. Let's get out there and join in.

Read the lecture excerpt here.

Society for Pentecostal Studies 2008

2008-03-17T21:12:00.007-05:00

Just returned from the meeting at Duke University. I always enjoy the joint meeting with the Wesleyan Theological Society. Corky and I drove to Durham on Wednesday evening and the rest is a blur! The program highlights, at least for me, were:

hearing Jurgen Moltman
a panel discussion on peacemaking with Stanley Hauerwas
Randy Maddox discussing Wesley's relationship with science
Terry Cross' presidential address
Corky's presentation

(These lists are not exhaustive.)

The event highlights, as always, were seeing old friends and colleagues, some of whom I don't see but once a year [Frank Macchia, Allan Anderson, Blaine, Charette, Jennie Evert Powers, Mel Robeck, David Reed, et al], making new friends [Terry LeBlanc], meeting scholars I haven't met before [again, Terry LeBlanc, Joel Halldorf, Bernie van der Walle].

The good and frightening (and humbling) news is that I was elected 2nd Vice President of the Society. This means that in 2010, when I am 1st Vice President I will plan the program which will be at North Central Bible College in Minneapolis and in 2011 I will be President, delivering the presidential address.

The Shack: Where Tragedy Confronts Eternity

2008-03-04T21:33:00.008-05:00

We are not unaware of the power of narrative and story. After all, it is through narrative God chooses reveal Who He is. It is Narrative that tells us how God has acted in history. And it is how my story intersects with God's story which I reflect upon as a Believer. One form of story which we don't often teach in Seminary is the novel or fictionalized story which may convey how God communicates and communes with us. There are obvious examples in Christian history: Pilgrim's Progress, The Chronicles of Narnia, Hinds' Feet on High Places. I vividly remember a lecture on the Incarnation by Dr. Gause in which he read a Walter Wangerin parable from The Ragman and Other Cries of Faith. One recent contribution is The Shack by son of missionaries, William P. Young. For the theology student who is put off by the idea of reading fiction, let me tempt you with the profound discussions of Trinity, Christology, ontology, theodicy, etc. For the counseling student, this is CPE in a little over 200 pages. For the missiology students, missio Dei is an undergirding theme. For my female students...well, just read it! This work may pull together much of what we've all been trying to say for over 20 years. Visit the website, read the forums, read Young's biography. Most of all....read The Shack!

Excellent Resource: Theology Topics

2008-02-27T22:50:00.001-05:00

Click on the post title to link to an extremely helpful Wesleyan theology resource.

Lessons From Down Under by Lee Grady

2008-02-26T10:06:00.003-05:00

Lessons We Must Learn From the Aussie Church

Jack and Carol Hanes were forced to make lots of cultural adjustments when they arrived in Australia in 1987. The couple moved to the Sydney area from Arizona to start a church, knowing that the Christian population was tiny. They soon learned that if they were to be successful in this very secular society they would have to modify their American style and do things the Aussie way.

As it turned out, the Aussie way worked pretty well.

Today, Jack Hanes is the director of missions for the Assemblies of God (AOG) in Australia, and the group has become the largest Protestant denomination in the country. Currently the AOG is planting one new church every four days in the country—an impressive statistic when compared to the sluggish growth of churches in the United States.

Hanes' own congregation, Penrith Christian Life Centre, located 40 miles north of Sydney, has grown to 2,000 members since he and his wife started it 21 years ago with a handful of believers meeting in a hotel. Meanwhile, the massive Hillsong Church, also affiliated with the AOG and located in Sydney, has grown to 20,000 members and is one of the most influential churches in the world because of its popular worship recordings and TV broadcasts.

This week I asked Hanes, who is 55, what he believes American pastors could learn from the Aussies' out-of-the-box approach to church. He gave these seven reasons why churches are growing Down Under.

1. Christians aren't religious. The typical Australian is a lot more earthy and irreverent than his formal British counterpart. Because the country was started as a penal colony, it doesn't have a churchy culture. Hanes says this can be an advantage when you are trying to reach unbelievers with the gospel. People don't dress up, they don't wear hypocritical masks and they tend to be bluntly honest. "It's refreshing," Hanes says.

2. They have a wild, daring spirit. Americans fell in love with Aussie wildlife expert Steve Irwin, the infamous Crocodile Hunter who died in 2006, because of his playful and audacious taunting of dangerous reptiles. Hanes says a similar willingness to take risks characterizes the Australian church, which is less mired in tradition than American church groups. "Aussies don't have to be safe and secure. We know God wants us to risk everything. We could not do that if we weren't crazy," Hanes says.

3. They are aggressive about church planting. Several years ago AOG leaders in Australia began to focus on multiplying their movement rather than just maintaining churches. They did this by eliminating useless denominational bureaucracy. Today every major leader in their organizational structure in Australia is a working pastor who is involved in a hands-on way in church planting. There are no "fat guys sitting behind desks in denominational offices making $300,000," Hanes says with typical Aussie frankness.

Hanes makes a painful comparison between Australia's lean church-planting machine and the multilayered AOG hierarchy in the United States. He says one Aussie minister visited the AOG's headquarters in the U.S. four years ago and learned that leaders were celebrating the fact that they had millions of dollars in the bank—even though church planting was flat. "Can you imagine if Jesus came back and we had millions in the bank?" Hanes asks. "I'd rather we had no money in the bank because we had used all the money for missions."

4. Their worship is fresh and vibrant. Worship from Australia has dominated the Christian music scene since the mid-1990s, after Hillsong Church's band, led by Darlene Zschech, first released their popular chorus, "Shout to the Lord," in 1993. Today Hillsong music encircles the globe, its annual worship conference attracts 40,000 people and their youth band, Hillsong United, is setting trends for Christian teens. Hanes' wife, Carol, says she believes God's anointing has stayed on this Aussie music because it is based in a local church—not in a music industry that is driven by sales, profits and concert schedules.

5. They give sacrificially. Unlike those in the United States, contributions made to churches in Australia are not tax-deductible. Yet many Aussies give extravagantly to missions and church-planting ventures. In 2007 Hanes' church gave more than $1 million to missions and started more than 700 churches in India. "And church leaders here don't ask the people to give what they are not willing to give themselves. We lead by example," Hanes adds.

6. They focus on youth. Australia is a young nation, and Hanes' church mirrors the population: The average age in his congregation is 27. "I don't know of one church in Australia that is filled with old people," he says, "except some of the mainlines." Aussie Christians see the potential of giving young people ministry credentials so they can pioneer churches.

Hanes points out that in Iraq today, 19-year-old soldiers lead squads of 48 men. They are trusted to fight battles for us. "Yet we won't let people that age preach in our pulpits until they are 'proven.' Something is wrong with that," Hanes says.

7. They release their women. "There is a recognition here in Australia that if a woman has a gift, you make room for her in the church," Hanes says, noting that the AOG has many ordained female pastors. The growing list of prominent women ministers in Australia includes Margaret Court, a pastor in Perth; Christine Caine, a Bible teacher based in Sydney; Donna Crouch, a lead pastor at Hillsong; Royree Jensen, a pastor in Brisbane; and Zschech, the Hillsong vocalist who is arguably the most recognizable worship leader in the world.

Hanes dreams of a day when the same innovative approach to ministry that is transforming the churches of Australia will one day sweep across America. After spending this week in Sydney and seeing these innovations with my own eyes, I share his enthusiasm.

Lula Jones, Church Planter

2008-02-20T12:41:00.005-05:00

Lula Jones was a pioneer in the early Church of God, planting numerous churches in Florida. Visit the University Church website to view a short video which tells the story of Sister Jones' revival and her arrest for "disturbing the peace". Those who've taken my Women in Pentecostalism class will remember the story and her daughter, Bonnie Brannen's own story of evangelistic work in Tennessee and Louisiana.

Religion and Healing in America

2008-02-07T13:23:00.002-05:00

I've been working through this fascinating volume for the last couple of days. It is an interesting collection of scholarly articles on varieties of healing views, practices and theologies within the US. The views/practices represented come from traditions as varied as Pentecostalism, Catholocism, Buddhism, Confucianism, Wicca, Judaism and Native American Religion(s). The practices are as varied as the backgrounds. What has emerged is that in almost all of these traditions, the role of the community is vitally important and the healing itself is often communal in nature. I'm not surprised. In spite of our "rugged individualism" in America, we realize, especially at our most vulnerable postion (as illness often is), how much we need others for our survival and well-being.

21st Century Politics and the 19th Century Protestant Divide

2008-01-07T00:24:00.001-05:00

An insightful piece by Diana Butler Bass.

Sabbatical

2008-01-03T22:36:00.000-05:00

According to the Association of Theological Schools, "Sabbatical leave should be conceived of by the teacher and the administration as a time for deeper study, research, or writing. Where possible, location in another center of learning will add breadth to the point of view."

As of yesterday, January 2, 2008, I am officially on a sabbatical, my first. For the next semester, I will spend my time doing one of the two aspects of my academic ministry that I enjoy most: research and writing (the other is teaching in a classroom). The eternal dilemma for the academic is that the two activities (research and teaching) are eternally wedded but sometimes work against each other. Hmmmm....marriage seems to be an appropriate metaphor! I suppose the theory is that we research/write for several years and then spend years teaching what we learned, and then the cycle repeats itself. Unfortunately, one is expected to write and publish all along the way, not just every few years. Beyond the guild's expectation is my own. And even beyond that is my heart and desire. When one is called and gifted for a task, it is frustrating not to be able to do so. I can honestly say that the crunch of PhD research, though sometimes overwhelming, was absolutely fulfilling. I love reading the thoughts of theologians, analyzing, interpreting and constructing. I hope these words will encourage my former students, now colleagues, who are beginning this process. Pace yourself, enjoy yourself and see it as your "spiritual worship".

The third element which vies for the attention of the Academic is the committee/shared governance aspect of the Institution. This varies from school to school, I would imagine. Some seem to find their gift and calling here. For those with administrative gifts, committee work is quite fulfilling. For me, to use the marriage analogy again, the committee work is the "budgets, housework, home repair, etc." of my academic life. It's necessary, it supports the other, but it is not THE thing.

I am blessed to work with good colleagues, good administrators and good students. As a result of their support, I plan to have a productive and rewarding semester!

My plans, specifically, are to continue working on my research into early Pentecostal experiences of Spirit Baptism. I began this work over a year ago with a one-hour research seminar and followed-up on that work in a chapter for the Gause festschrift. That piece is titled "O Boundless Love Divine". In addition, I want to "write-up" the research I've done on post-WW2 Healing Evangelists interpretations of the longer ending of Mark. I also plan to work on a couple of ideas I have for lay-level curriculum.

I'll try to remember to come out of the ivory tower from time to time and report on my musings and findings.

My Latest Publication

2007-11-23T11:33:00.000-05:00

Publisher's Blurb:

One hundred years after the Azusa Street Revival stunned Los Angeles and changed Western Christianity, Pentecostalism has become the fastest growing religious movement in the world. However, many Pentecostal denominations in the United States are in a slow decline. Will Pentecostalism survive in North American in the twenty-first century? If so, what forms will it take? The Future of Pentecostalism in the United States brings together leading scholars of charismatic and Pentecostal Christianity to discuss and forecast these issues. The book looks at American Pentecostalism from a variety of disciplinary perspectives including sociology, theology, history, and the arts. The book also considers various traditions and sub-movements within U.S. Pentecostalism, such as African American Pentecostal and charismatic Latino churches, urban postmodern charismatic congregations, and the role of Pentecostal institutions of higher education.

I wrote my chapter about 3 years ago and had to update it before publication. I was asked to contribute something on the future of the COG in the U.S. The title, "The Almost Pentecostal", was given to me by Steve Land, based on Wesley's sermon "The Almost Christian". I raise the question are we "almost Pentecostal" and answer it by examining three areas: Doctrine (Holiness), Mission, and Polity (Internationalization, Women).

Other contributors include Frank Macchia, Margaret Poloma, David Daniels, and Arlene Sanchez Walsh.

Mel Robeck

2007-10-28T21:34:00.002-05:00

This week, Cecil "Mel" Robeck, visited Cleveland, lecturing in the D.Min. course at the Seminary, delivering the second annual Azusa Lecture (sponsored by the Dixon Pentecostal Research Center) and preaching in chapel. The lecture focused on the "People of Azusa", hi-lighting the diversity found at the revival as well as the extraordinary depth of the testimonies and commitment of these saints. Mel preached on worship in chapel on Thursday, taking his text from the book of Revelation.

I was privileged to be able to talk with Mel at length about his work in ecumenics and on Wednesday at an informal lunch with faculty he shared the story of his work in this area.

For some, it may seem unlikely that one could specialize in two areas as seemingly different as the Azusa Street revival and ecumenics, but Mel shared that his journey began in a very pentecostal way...with a vision of Jesus giving him the commission to work in ecumenical dialogue. That visionary experience and call has sustained him through the misunderstanding and criticism of his colleagues as well as his denominational leaders (AG).

By the way...Mel's picture has been listed on a webpage of the "Antichrist Family Photo Album"

New Lenses

2007-10-02T14:07:00.001-05:00

I'm having my annual eye exam in a few weeks. Blessedly, I had my eyes "fixed" a few years ago, with lasiks surgery, so I do not have to go through the agony of getting new lenses, as I have had to do since I was twelve or so. Contacts were great for most of the time, but my allergies created problems, making them foggy and unclear. Glasses, of course, can be cleaned more easily but fogged up every time I came in from the cold, or became spotted in the rain. The lesson for us is our environment can "fog our vision".

A group of Duke Divinity School students, having just returned from S. Africa for a two month immersion, discussed their experience recently. Hear Methodist minister and professor Ken Carder's reflection on what they learned:

Excellence in ministry requires new lens through which we can view ourselves, the world, the church, and God. Friendship and solidarity with those who see the world from its underside, its suffering and oppression, is one of the best ways to discover or develop a new and clearer lens into the gospel.

New lenses, however, can create tension and discomfort. They enable us to see what we couldn’t see before. They may expose realities that we would prefer remain hidden, such as our own complicity in the suffering and oppression of our sisters and brothers, or the inadequacies of our own presumed advantages and privileges, the finiteness of our own theological systems and perspectives, or the limitations of our comfortable assumptions about excellent ministry that exclude those whom Jesus called “the least of these.” (Ken Carder, "Sustaining Pastoral Excellence" newsletter)

Mybe it's time for a lot of us to get some new glasses.

Spirit Movement vs "Churchly Christianity": The Montanist Controversy

2007-09-20T19:52:00.002-05:00

"In testing such spirits and rejecting them, the spirits of the Fathers must themselves stand trial. The Montanists' renewal of prophecy suffered at the hands of a church preoccupied with closing the ranks, drawing clear lines of demarcation and safeguarding its heritage, an exercise in which apostolic was often synonymous with traditional. The condemnation of Montanism was a decisive point in the evolution of that kind of churchly Christianity which cherished office and order and had little room to 'welcome the charismata".
("Why Were the Montanists Contemned?" by David F. Wright)

Both Wright and Robert Bradshaw argue that Montanism, deemed a heresy by the Church and by most historians, was not tolerated because of its threat to the stability of the Church's growing hierarchy. Specifically, Bradshaw argues that it was Tertullian's view of a spiritual church within the visible church which posed the greatest threat.

This sad case study (from which the church has apparently not learned!) should be re-examined periodically, especially by movements as they "come of age". I invite you to be a part of this process and ask the tough questions!

Ray H. Hughes

2007-09-08T09:20:00.000-05:00

Ray H. Hughes is the quintessential Classical Pentecostal Preacher. Visit this website which is a vast resource for Pentecostal historians but also a source of inspiration. I will never forget the many times I have heard Dr. Hughes preach. Beyond his preaching ability, however, Dr. Hughes has been an outstanding leader in Pentecostalism, known around the world. The newly released DVD series in which he is interviewed by David Roebuck reveals both the depth and breadth of his ministry. In those interviews, Hughes reflects on preaching in various venues around the world including Royal Albert Hall in London, Moscow, the World Pentecostal Fellowship in Jerusalem and the packed beyond capacity Hollywood Bowl when he was in his early 20s. Hughes further reflects on his relationships with Pentecostal leaders Donald Gee, Thomas Trask, Dr. Cho and others. In addition, it is revealed that Hughes was a true statesman representing Pentecostalism to Presidents Reagan, Carter and George H. W. Bush, often in meetings in which Billy Graham represented Evangelicalism.

I am privileged to know and work with Dr. Hughes. His office is two doors down from mine. He has eaten lunch (nearly always Mexican) with several of us on numerous occasions, sharing stories and insights. We have prayed together on many occasions. I owe a debt to Dr. Hughes, as he was the person responsible for our initial move to Cleveland, a move which led me to theological study. Later, he was president of the Seminary while I was a student, and president of the SGA.

If you had told me when I was worshiping God as he preached at NC Camp Meetings, when I was 18 years old, that I would one day be a colleague of Ray H. Hughes, I would not have dreamed it possible. My life has been blessed greatly through his ministry. Listen to him preach and yours will be too.

Reading and the Soul

2007-09-03T18:45:00.002-05:00

Reading is the food, light, lamp, refuge, solace of the soul, the spice of all natural flavors. It feeds the hungry, gives light to the one sitting in darkness, offers bread to the one fleeing shipwreck or war, comforts the contrite heart.

- Peter of Celle
Quoted in Essential Monastic Wisdom, by Hugh Feiss

Hearing the Voice of God

2007-08-15T18:39:00.000-05:00

In 1983, Corky, Hope and I moved to Cleveland, Tennessee. Specifically, we moved into Ellis Hall Men's Dormitory on the Lee College campus. Corky had accepted the position of dorm supervisor and was entering into his Bachelor of Arts program full-time. I had studied Fashion Merchandising and received a B.S. from Winthrop College in Rock Hill, SC in 1980 and we were married the next month. Hope was born in April 1982.

After moving to Cleveland in the Spring, we met a student from the Seminary with whom we became friends. Corky's sister, Judy, was visiting with us and this student invited Judy and I to attend class with him one day. That day would change my life. The teacher was Rickie D. Moore, first year professor of Old Testament and Hebrew. The class was "Jeremiah". As a lecturer, Rick is an artist. As a reader of the text, Rick is insightful and sees it in a prophetic way. All of his students can testify to this. That day, Rick lectured on Jeremiah 31, God as mother. In all of my years in the Pentecostal church I had never heard anything like that!

If he had lectured on any other texts, no doubt my intellectual curiosity would have been peaked. But that day, he lectured on what I now know to be a feminist reading of the text (probably influenced by Phyllis Trible's God and the Rhetoric of Sexuality). I could not, in my carefulness, doubt that God was speaking specifically to me.

That next Fall, I enrolled in Greek and Old Testament Intro. And in theological study, I found my calling and place.

Rick is following the leading of the Lord and moving into a new place of ministry in the Bible and Theology Department at Lee University.

I will be forever grateful to Rick for his prophetic voice in my life, and in the lives of hundreds of other women (and men). I will miss him as a colleague at the Seminary. But I will continue to listen when he speaks as it was his voice which helped me find my own.

Another View

2007-08-06T12:22:00.000-05:00

Read this Washington Post Magazine article about Evangelist Mike Feree of Cleveland, Tennessee. Mike has been to speak in my Holiness-Pentecostal History classes a time or two. This article captures the other side of Pentecostal ministry, the one you don't see on TV.

Icons of Pluralism, Pt. 2 - Washington, DC

2007-08-01T10:59:00.001-05:00

These icons can be found in the US Department of Justice, the US Supreme Court Building, the US Capitol Building and the National Cathedral. Depicted are Hammurabi, Mohammed, Moses, Menes, and Charlemagne. By far the most audacious and blatant of these icons is the Darth Vader sculpture in the National Cathedral.

Suddenly...the Kingdom of God

2007-07-16T16:56:00.000-05:00

I've visited St. Paul's Chapel at Ground Zero in New York City on four occasions now, not because I'm that drawn to it necessarily, but because I've been with various friends and family members touring NYC. When I hear and read the story of how this church, not only physically survived the disaster but in the moment it was called upon became the epicenter of relief and care for rescue workers, I'm startled byt he realization that at any time, a church professing to be Christian, could be "on point" to be the signpost for the Kingdom of God to the watching world. I'm challenged by the thought "Are we really ready if called upon?"

Read this account from National Geographic
After the towers fell, a tiny 18th-century Episcopal church became a relief center. Clergy counseled, cooks dished out meals, and medical workers treated stiff muscles and burned feet.

An associate for ministry at Saint Paul’s shares his thoughts on 9/11.

On September 12, after having escaped the maelstrom of 9/11, I returned to Lower Manhattan to survey the damage to St. Paul’s Chapel—just yards away from where building 5 of the World Trade Center stood—and to find ways to be helpful in the rescue effort. At that point we assumed there would be many survivors. As I walked down Broadway from my apartment in Greenwich Village, my heart was pounding, not knowing what I might find. I assumed the chapel had been demolished. When I saw the spire still standing, I was overwhelmed. It took my breath away. Opening the door to enter St. Paul’s was an extraordinary experience; except for a layer of ash and soot, the building survived unscathed. Many proclaimed that “St. Paul’s had been spared.” It seemed clear to me that if this was true, it was not because we were holier than anyone who died across the street; it was because we now had a big job to do.

Taking this challenge to heart, we set up a cold drink concession and hot food service four days later for the rescue workers, and men from our shelter, and many others, proudly flipped burgers at what came to be called the “Barbecue on Broadway.” The relief ministry at St. Paul’s was supported by the labor of three local institutions—the Seamen’s Church Institute, the General Theological Seminary, and St. Paul’s, in the parish of Trinity Church—and volunteers from all over the country. More than 5,000 people used their special gifts to transform St. Paul’s into a place of rest and refuge. Musicians, clergy, podiatrists, lawyers, soccer moms, and folks of every imaginable type poured coffee, swept floors, took out the trash, and served more than half a million meals. Emerging at St. Paul’s was a dynamic I think of as a reciprocity of gratitude.a circle of thanksgiving—in which volunteers and rescue and recovery workers tried to outdo each other with acts of kindness and love, leaving both giver and receiver changed. This circle of gratitude was infectious, and I hope it continues to spread. In fact, I hope it turns into an epidemic.

There are so many stories that illustrate such selfless giving. One of the earliest, which continues to inspire me, is the story of the elderly African-American woman, probably in her 80s, who heard that a man working at ground zero had hurt his leg. So she got on the subway in the South Bronx and came all the way down to Lower Manhattan. She talked her way through the police lines, which at that time was no small feat, and came to St. Paul’s. Once inside she presented us with her own cane and then hobbled off. In that moment the universe became a little more generous.

A poet once said “midwinter spring is its own season.” The period from the terrorists attacks to the end of the recovery efforts at ground zero was its own season, lasting 260 days. Although the calendar tells us that it lasted for three seasons—fall, winter, and spring—many of us have little recollection of any climate changes. We just got up, day after day, dressed accordingly, and went about the monumental task of trying to make sense out of absurdity, bring order out of chaos, and reclaim humanity from the violence that sought to make human life less human. This was also a season of remembrance as we mourned the loss of loved ones. It was a season of improvisation as we tried, often at our wit’s end, to respond to the needs emerging from these never before experienced acts of terrorism. It was a season of renewal as we sought to look toward a day when our commonalities will overcome our divisions, when compassion will overcome violence, and kindness will swallow up hatred. Ultimately, what began in hatred evolved into, in the words from that great song from the musical Rent, a “season of love.” It was a season in which people of love and goodwill, compassion and generosity, sought to practice the art of radical hospitality.

The relief ministry at St. Paul’s has now come to an end. The chapel that once housed massage therapists, tired workers, and thousands of love notes colored carefully by schoolchildren and others has been closed for cleaning and restoration. I’m not quite certain what awaits this marvelous church when it reopens, but I do know that it was a rare privilge to take part in the work of these past months, and I have been forever changed by it.

Now when I make my morning commute on the N or R subway to my office on Rector Street, I pass through Cortland Street Station, the station underneath the WTC site. Traveling through it, I see American flags, red tape, and signs that read, “Do not stop here.” My mind floods with memories, and all I can do is fold my newspaper and say a silent prayer for those who died there and for those who still suffer from the devastation. It’s a moment that is rather surreal as the past intersects with the harsh realities of the present and the hopes for a brighter, more humane future.

— The Reverend Lyndon Harris

Icons of Pluralism

2007-07-13T20:24:00.000-05:00

Glen O'Brien has begun publishing a series of Protestant icons on his blog. One of my former students, Mike McMullen, suggested a similar project (actually, COG icons!). These two creative suggestions caused me to think about iconography and worship while on my trip to NY. NY is a city of pluralism and the ideal of capitalism. It's interesting how the "Captains of Industry" are blended with religious ideals in NY. I'll continue to post photos (these are not mine) as I discover examples, but here are a few: Prometheus and Atlas at Rockefeller Center, Einstein at Riverside Church. By the way, Atlas, apparently resembled Mussolini, which caused controversy at the sculpture's unveiling.The most unusual to this point are the sculptures of a man and woman talking on the phone (is that Rock Hudson and Doris Day in "Pillow Talk"?) in Riverside Church, the bastion of Protestant Liberal Theology.

Pastoral Excellence or Prophetic Ministry. A False Choice?

2007-07-04T10:22:00.000-05:00

I know I'm meddling here. Area 3, or Practical Theology, is not my zone. But after being involved in pastoral ministry for about 26 years, sometimes it's hard for me to compartmentalize. I tend to think that's a good thing. I recently ran across the following article by Methodist Practical Theologian Kenneth Carder. He gets at something that I think is particularly needful, especially in the 21st century and especially for Pentecostal pastors. I'd like to hear your response.

A veteran pastor, whose ministry began in the turmoil of the 1960s, asked if I thought Amos, Micah, Isaiah, or Jeremiah would fit the definition of excellence in ministry.

“It seems as though ‘excellent ministry’ is being defined primarily in terms of growing and managing efficient and prosperous religious institutions,” he said. “I don’t hear much attention being paid to challenging the injustices and violence in the world. So, I doubt any of the prophets would make the list of excellent ministry.”

How would you respond? My immediate inclination was to remind him that the prophets he mentioned didn’t serve as pastors of congregations and that excellence in ministry includes a variety of contexts and expressions. But the questioner is a pastor, and he would argue that prophetic ministry is integral to the role of every pastor.

I admit my own resonance with the pastor’s question. I, too, began pastoral ministry in the 1960’s and am troubled by the pervasive silence of the contemporary church on such vexing topics as preemptive war, torture, racism, poverty, insidious consumerism, environmental destruction . . .

But the question itself may be too simplistic and even misleading. “Prophetic ministry” is as difficult to define as “excellent ministry.” Both concepts carry baggage in the contemporary context.

“Excellence” gets identified with the corporate business world, athletics, or marketing, and as a result, takes on images of self-generated achievement and elitism. “Prophetic” is typically associated with the political world and conjures up images of strident advocacy on behalf of legislation or denunciation of particular governmental policies.

While excellent ministry learns from the business world and requires personal gifts and effort, its foundation and fundamental character are derived from God’s presence, power, and purposes. While prophetic ministry includes engagement with politics and public advocacy, its foundation and fundamental character are grounded and formed in God’s vision for the whole of creation.

Prophetic ministry involves incorporating God’s reign of compassion, justice, generosity, and joy into personal values and actions, institutional structures, and governmental policies. It includes leading congregations to be alternative communities that look and act like God’s reconciled and redeemed community where “the orphans, widows, and strangers” are welcomed at God’s table of peace and abundance.

When excellence is used in relationship to Christian ministry it inevitably includes prophetic. Ministry without attentiveness to God’s vision for humanity (the prophetic) is not Christian ministry. And, prophetic ministry that fails to embody grace and competence falls short of Christian ministry.

Forming communities that embody God’s vision for the world is at the heart of all Christian ministry. In a politically and religiously polarized world, communities of civility and hospitality are prophetic communities. A world torn apart by violence and war pleads for an embodied message of peace and reconciliation.

When poverty and preventable diseases threaten the human family, policies and practices that care for “the least of these” are in the lineage of the prophets and Jesus. And when the eco-system is threatened with destruction, excellent ministry calls for stewardship of the creation God loves.

Would the Old Testament prophets make our list of excellent ministers? Perhaps a better question is, do our ministries and congregations include the vision, courage, and faithfulness embodied and proclaimed by the likes of Amos, Micah, Isaiah, and Jeremiah…and Jesus?

[Kenneth L. Carder is professor of the practice of pastoral formation at Duke Divinity School and a senior fellow with Pulpit & Pew: The Duke Center for Excellence in Ministry. He was bishop of the Mississippi Area of the United Methodist Church from 2000 to 2004 and the Nashville Area of the UMC from 1992 to 2000.]

U2charist

2007-06-25T21:43:00.000-05:00

Leadership Journal, Spring 2007

U2 Rocks the House (of God)
Bono inspires worship with an edge.
by Elizabeth Diffin

Where the Streets Have No Name. Beautiful Day. I Still Haven't Found What I'm Looking For. Yahweh. For fans of the Irish band U2, these are familiar rock songs. But to a growing number of Christians, they're becoming tunes for worship, and for the Eucharist.

Services using U2's music, commonly called U2charist, were begun by Episcopalians for Global Reconciliation. The services combine the music of the rock band with traditional communion. They focus on a message of global reconciliation, justice, and care for neighbors as advocated by Bono, the lead singer of U2. Bono, a dedicated Christian, is also a global ambassador for Millennium Development Goals, a movement by the United Nations to eradicate poverty and disease by the year 2015.

U2charist first took hold in the U.S. at St. George's Episcopal Church in York Harbor, Maine, drawing 130 people. Many of those in attendance were in a younger demographic and did not usually attend the church. Since then, dozens of the services have been held worldwide in churches of many denominations.

In a U2charist service, the liturgy remains the same, although the music is markedly different. U2 songs are repurposed as the opening hymn, song of praise, sermon response, and offertory. Most of the songs are seen as metaphors, with lyrics that are layered with meaning.

"In church, you hear [the music] in a different way. It's like new," said Natalie Williams, a 17-year-old who attended a U2charist at All Saints' Episcopal Church in Briarcliff Manor, New York.

Eric Johnson, who attended the service at Hyde Park United Methodist Church in Lakeland, Florida, had no doubt about the effectiveness of the music.

"The crowd, the enthusiasm, the energy—I felt like the Holy Spirit was in the room. The message was getting through, and we were worshiping together," he said.

The offerings that are collected at U2charists go to charities fighting extreme poverty and AIDS, as worked out in an agreement with the band's publishing company. Paige Blair, rector of St. George's, estimates that more than $36,000 has been raised from the U2charist services for the cause.

"People are learning there is something they can do to change the world," she said. "And they leave feeling that they really can."

At St. Andrew's Episcopal Church in Encinitas, California, the U2charist service was well-received by young and old alike. Teens connected to the "hip factor," while adults found deeper meaning in the music.

At St. Andrew's, the service drew a crowd that compares to normal Christmas or Easter attendance. St. George's is beginning a U2charist team to help others implement the service. And this year, a U2charist service will be broadcast in Great Britain on Easter Sunday.

"It spread like wildfire," Blair said. "We're giving people a way to engage their faith in a meaningful way."

And letting them rock out at the same time.

—with information from the San Diego Union-Tribune, Episcopalians for Global Reconciliation, The Ledger, and USA Today
Copyright © 2007 by the author or Christianity Today International/Leadership Journal.
Spring 2007, Vol. XXVIII, No. 2, Page 12

An Oldie But a Goodie

2007-06-18T20:34:00.000-05:00

How Many Christians Does It Take to Change a Light Bulb?

Charismatic: Only 1 - Hands are already in the air.

Pentecostal: 10 - One to change the bulb, and nine to pray against the spirit of darkness.

Presbyterians: None - Lights will go on and off at predestined times.

Roman Catholic: None - Candles only.

Southern Baptists: At least 15 - One to change the lightbulb, and three committees to approve the change and decide who brings the potato salad and fried chicken.

Disciples of Christ: As many as you want, any bulb you want, and even if you are an organized denomination of lightbulbs you are still loved.

Episcopalians: 4 - One to call the electrician, one to mix the drinks, one to set the menu, and one to talk about how much better the old one was.

Mormons: 5 - One man to change the bulb, and four wives to tell him how to do it.

Unitarians: We choose not to make a statement either in favor of or against the need for a lightbulb. However, if in your own journey you have found that light bulbs work for you, you are invited to write a poem or compose a modern dance about your lightbulb for the next Sunday service, in which we will explore a number of lightbulb traditions, including incandescent, fluorescent, 3-way, long-life and tinted, all of which are equally valid paths to luminescence.

Methodists: Undetermined - Whether your light is bright, dull, or completely out, you are loved. You can be a lightbulb, turnip bulb, or tulip bulb. Bring a bulb of your choice to the Sunday lighting service and a covered dish to pass.

Nazarene: 6 - One woman to replace the bulb while five men review church lighting policy.

Church of Christ: Any number, but you must be a member to change the lightbulb. No music during the changing.

Lutherans: None - Lutherans don't believe in change.

Amish: What's a light bulb?

Jakes on Faith and Politics

2007-05-14T20:16:00.000-05:00

As a follow-up of the last post, I note that what began as an urban revival, led by an African-American preacher, over 100 years ago has become so influential that the man most-often cited as the most influential minister in the US, another African-American preacher.

I heard this interview with T. D. Jakes on my way home from the Seminary today (link in post title). As usual, I liked what Jakes had to say. In this interview, Jakes, in my opinion, carefully expressed the uneasiness and outright anxiety which some of us have about a coalition of the Evangelical Church and a political party, any political party.

That is not to say that I endorse Jakes, everything he says, and especially not his Oneness doctrinal commitments. That's the amazing thing about him. He is at least hetero-orthodox in his doctrine, if not unorthodox and/or heretical, but most of what he says cannot be labeled. In this way, he is a departure from most Oneness preachers. For most of their writers and leaders, the Oneness issue (baptism, Jesus' Name, view of the godhead) is paramount and at the forefront of their preaching and teaching.

One of my colleagues from "down under" recently published a blogpost (see 'The Batcave') on Jakes and Oneness doctrine.

Jakes' influence is indicative of several intriguing new directions: 1) a de-valuing of orthodox doctrine (as my friend Glen O'Brien pointed out); 2) the influence of Pentecostalism; 3) a shift in the position and status of African-Americans in the US.

Jakes' genius, if not his anointing, is that he has focused his "positive gospel" not on the accumulation of personal wealth, (though that is clearly a "fringe benefit") but on emotional well-being of the African-American audience: women who are in spiritual, emotional and economic bondage and men who have had no real role models of positive manhood. He preaches to the African-American context as it now is, as a result of history.

As is the rule, theological shifts do not occur in a vacuum.

Pope to Visit "Pentecostalized" Brazil

2007-04-19T20:54:00.000-05:00

"The impact of the pentecostal movement in Brazil extends beyond its burgeoning demographic numbers. In fact, it's not far-fetched to say that Christianity in Brazil and other Latin American countries is well on its way to becoming "pentecostalized." Pentecostal beliefs and practices also are changing the way many of Brazil's remaining Catholics practice their faith. The Forum survey found, for example, that more than half of Brazilian Catholics have embraced important elements of spirit-filled or renewalist Christianity, including a highly animated worship style and such practices as speaking in tongues and divine healing. In short, pentecostalism no longer is something confined outside the Roman Catholic Church; it is now firmly within it in the form of various charismatic tendencies and movements."

Read the complete article on the Pew Charitable Trust site.

A Dream Deferred

2007-04-13T23:16:00.000-05:00

I've been pondering over it all week. What is it that was so diabolical about Jim Jones and Jonestown? Sometime this week I realized that what struck me as I watched on Monday night was the way Jones (and I think a demonically driven Jones) manipulated hope. His followers hoped for community, for peace, for equality, for freedom. And they were used. There is nothing much more evil than to manipulate and destroy another's hope and dreams for your own end. Scott Peck has identified evil as a psychological category which is essentially narcissistic. I can't help but think of Langston Hughes' poem, "A Dream Deferred" when I think of those victims in the hot Guyana sun.

What happens to a dream deferred?

Does it dry up
like a raisin in the sun?
Or fester like a sore--
And then run?
Does it stink like rotten meat?
Or crust and sugar over--
like a syrupy sweet?

Maybe it just sags
like a heavy load.

Or does it explode?

I Don't Know What To Say...Re: Jonestown

2007-04-10T21:49:00.000-05:00

I watched the "American Experience" episode about Jonestown last night. Very troubling. This one told the story through the words of former members, those who had family members who died, those who escaped. Even Jones' adopted African-American son was interviewed.

It is troubling to see how people who believe in the right ideals (multi-racial community, egalitarianism) can follow and believe in the wrong man. It is also frightening to see how easily hundreds of intelligent, thoughtful, passionate people could be led astray and for so long.

I was amazed at how early his heretical preaching began...yet, these "church-going folk" simply ignored the "red flags".

I'm afraid he was right about at least one thing; the sign over the dead bodies spoke the truty and continues to cry out: "Those who do not remember the past are condemned to repeat it." Repeat it they did and repeat it they shall.

God, awake us from our apathy and slumber, while the masses are led into destruction.

Resurrection to Pentecost

2007-04-08T21:23:00.000-05:00

In modernity, Christians felt compelled to "prove the Resurrection". These noble and valiant efforts have resulted in apologetics which build a "case" based on statistics, "reasonable conclusions", and evidences, but, ironically, neglecting (or refusing) the evidence which is undeniable "proof": Pentecost. This was Peter's message: it was the Resurrected Jesus who poured out the Holy Spirit that the observers saw and heard. And now, the gospel of the Resurrected Lord has gone around the world, by the power of the Holy Spirit. (The picture is by Malaysian artist Hanna Cheriyan Varghese)

Hallelujah! He is risen! He is risen, indeed!

American Experience: Sister Aimee

2007-04-02T20:58:00.000-05:00

Pentecostals on prime time!

I first studied Aimee when I was a junior in high school. I did a research paper on her, primarily focusing on the "scandal". I guess that was my first historical theological research!

I have been anxious to see the PBS production of "American Experience" on Aimee Semple McPherson. Though I sometimes think Aimeee has been "done to death", and prefer to look at lesser known figures in early Pentecostalism, Aimee certainly deserves the attention of a program where the focus is on a person or event's intersection with America and Americans.

This episode is worth viewing because of the visuals alone: wonderful pictures, film and re-enactments, though they look a little bit staged. The panel of experts includes SPS past-presidents Edith Blumhoffer, Anthea Butler and immediate past-president David Daniels.

The main focus is on her use of media and her fight to outlaw Evolution in schools and place Bibles in the California schools. In many ways, Aimee, foreshadowed the future of Pentecostalism in the US rather than being "typical" of the Pentecostalism of her day.

There are some obvious omissions: her interaction with the KKK, her license with the AG, her discipleship under William Durham in Chicago and little attention is given to her healing ministry. Positively, the program does move beyond the kidnapping scandal and shows her benevolence work during the Great Depression, her recovered Pentecostalism, her "integrated" worship (before and after Hollwood).

The PBS site has some great pictures and information.

Honoring Hollis Gause

2007-03-30T10:10:00.000-05:00

My introduction to the bibliographic essay I've written on Gause's writing:

For years students have been challenged by the rapid-fire delivery of Dr. Hollis Gause’s logically ordered but tightly packed lectures in theology and biblical studies. The challenge to ‘keep up’ and ‘get it all down’ is complicated by the awe and wonder we experience as we hear what we’ve never heard before though it resonates within us. What amazes those of us who’ve studied under him and now have had the privilege of teaching with him is that though he is obviously drawing on an accumulation of scholarly work spanning five decades, he continues to write new lectures, to think in new ways and to re-vision Pentecostal theology. As one student who ‘sat at his feet’ at both the undergraduate and graduate level put it, ‘I was always thrilled to see those fresh legal sheets.’
The yellow legal pad, for the most part has been replaced by the word processor (sans the grammar check, which he has disabled, for obvious reasons!) and he continues to articulate Pentecostal theology, re-thinking categories, looking anew at familiar texts not just through the lens of his keen intellect but also through the companion lens of years of experience in the classroom, the study and the church.
Dr. Gause, as your student, first and foremost, and now as your colleague, I want to thank you for what you have imparted to me and to generations of Pentecostal scholars and ministers. And I want to thank you for the model you have provided of what it means to worship in our discipline. I am forever grateful.

Passing of Bishop G. E. Patterson

2007-03-22T09:13:00.000-05:00

Presiding Bishop Gilbert Earl Patterson of the COGIC went to be with the Lord on March 20, 2007 after a bout with prostate cancer. He was one of the greatest Pentecostal preachers of this generation (for an example, go to In My Life).

Currently Writing...

2007-03-15T06:02:00.000-05:00

I'm engrossed in writing two articles for the Gause fetschrift at present. One, which was assigned by the editors, is a bibliographic essay on his works. The second one is an article on the experience of Spirit Baptism as testified to in early Pentecostalism. Students from the one hour research seminary on Spirit Baptism last Spring may read in it some of the discoveries made in that really wonderful class. Writing the bibliographic essay is a real honor for me. However, it is one of the most difficult pieces I've ever done. How do you analyze and discuss the diverse writing of your geru
who has been writing for sixty years? I covet your prayers!

Society for Pentecostal Studies and the Sounds of History

2007-03-11T18:58:00.000-05:00

SPS held their annual meeting this past week-end at Lee University in Cleveland. The theme was the Role of Experience, so most plenary sessions focused on that in some way.

David Daniels presidential address was the most provocative, I think. The address focused on the sounds of Pentecostalism as a way of "hearing history". It was illustrated with sound clips of Pentecostal music/preaching/praying. Sometimes it's hard to tell the difference!

I just read a recent NY Times article on a Latino Pentecostal storefront in New York City. It reminded me of David's address. The author referred frequently to sounds: shrieks, tambourine jingles, Latin music, cries, tongues. One line particularly captured Pentecostalism I thought. The writer noted, "Children preach like adults and adults wail like children."

I was intrigued by David's historical methodology. I think this approach gives us an even more appropriate vehicle by which to study movements. Obviously this approach cannot be utilized with every movement as we have no recordings or even descriptions of the sounds one would have heard (one can imagine the moans of some of the Desert Fathers....and for those who took "vows of silence" the lack of sound is telling!; we might also imagine sounds of those being persecuted in the Early Church; now, since seeing "Amazing Grace" I will always think of Wilberforce's fight as sounding like the rowdy "discussions" in Parliament). While imagination is a valuable tool for historians, it can't be documented! Fortunately, for those of us who are studying the 20th c. movements, there are plenty of documented sounds.

Athanasius contra mundum

2007-03-07T16:54:00.000-05:00

Dear Sir:

Unless the divine power has raised you us to be as Athanasius contra mundum, I see not how you can go through your glorious enterprise in opposing that execrable villainy which is the scandal of religion, of England, and of human nature. Unless God has raised you up for this very thing, you will be worn out by the opposition of men and devils. But if God be for you, who can be against you? Are all of them together stronger than God? O be not weary of well doing! Go on, in the name of God and in the power of his might, till even American slavery (the vilest that ever saw the sun) shall vanish away before it.

Reading this morning a tract wrote by a poor African, I was particularly struck by that circumstance that a man who has a black skin, being wronged or outraged by a white man, can have no redress; it being a "law" in our colonies that the oath of a black against a white goes for nothing. What villainy is this?

That he who has guided you from youth up may continue to strengthen you in this and all things, is the prayer of, dear sir,

Your affectionate servant,
John Wesley

Living in the Spirit

2007-02-28T10:27:00.000-05:00

Dr. R. Hollis Gause's monumental work Living in the Spirit has been revised and reprinted by Cafepress.

This is the only Wesleyan-Pentecostal soteriology ever to have been attempted as far as I know. This book is an absolute necessity for your library! At $16.95 it is a theological bargain!!

The uniqueness of this work is that it places Spirit Baptism as a step along the via saludis. The importance of this placement is immediately obvious: Spirit Baptism is salvific, not simply "equipment for service". For those questioning the meaning and placement of this experience, this book is required reading!

Black History Month 3--Charles Harrison Mason

2007-02-25T23:18:00.000-05:00

C. H. Mason is arguably the most influential African-American leader of the 20th century. By virtue of the fact that he was Presiding Bishop of the Church of God in Christ from its beginnings in the late 19th century, guiding the church into the Pentecostal movement and leading it through six decades of last century, Mason is largely responsible for the shape of the African-American church. One of his largest contributions is that he encouraged the use of popular music and instruments in worship services. What we know of Black Gospel, we probably know because of Mason's foresight. In this, Mason was being true to his Wesleyan-Holiness tradition.

Black History Month 3

2007-02-13T21:06:00.000-05:00

Mahalia Jackson, singing "Didn't It Rain?" at the Newport Jazz Festival, 1958. Without a doubt, she was the Queen of Gospel Music. Born in New Orleans, Mahalia was disciplined in school for humming; when she moved to Chicago, she was "corrected" in the Baptist church for moving while she sang. No matter, she sang out of her heart and out of her soul.

Coming To A Theater Near You

2007-02-09T11:08:00.000-05:00

It is estimated that there are 27 million people enslaved around the world. Please join the fight to stop slavery. Go to http://www.theamazingchange.com/campaign.html
to see what you can do.

Making History

2007-02-05T21:31:00.000-05:00

What we do today as Christians and ministers will become tomorrow's church history and historical theology. There is no area where the actions of the present have a more direct impact than the Environment. Dr. Cheryl Bridges Johns recently became a part of history once again by being involved in a collaborative effort between scientists and Evangelical Christians. The resulting statement was sent to President George W. Bush and Speaker Nancy Pelosi.

Black History Month 2

2007-02-03T00:22:00.000-05:00

"Ain't I A Woman?"
Sojourner Truth (see Amy Oden, In Her Words) was a powerful witness of holiness as a transforming force in an individual and in society. When the voices from the margins are finally heard it is earth-shattering. No wonder the powers that be try to keep them quiet.

Black History Month 1

2007-02-02T23:22:00.000-05:00

On February 23, 1807 slavery was abolished in England. Without the work of one man, William Wilberforce, and the encouragement of another, John Wesley, the practice which de-humanized and exploited one race for economic gain, might have continued for decades, as it did in the United States. Read Wesley's letter, written shortly before his death, to Wilberforce.

HT2 Google Group

2007-01-26T10:05:00.000-05:00

Spring semester HT2 students have been invited to join our class Google Group. The group will serve as a vehicle for class discussion beyond the classroom setting. From time to time, you will be required to participate. The board will be open at all times for class members only. You may use this forum to continue class discussions, for study inquiries, etc.

One of the important practices of Wesleyans is "Christian conference." Theological students and scholars have traditionally hammered out the sticking points of theology over tea, coffee and "spirited dialogue" (pun intended). So, we will simulate the experience of the Inklings or other such conclaves in cyberspace! Grab your coffee or tea and join the conversation.

Dietrich Bonhoeffer

2007-01-23T11:59:00.001-05:00

It seems timely to consider the contributions, and martyrdom, of Dietrich Bonhoeffer at this juncture in history and at this point in the school term.

HT2 begins with a look at the Reformation. Luther's contributions to both theology and western civilization are without question. But it is Luther's Germany which gives rise to the Third Reich and Hitler's violent anti-semitism. Though not a person given much consideration, due to time factors, in HT2, perhaps an on-going examination of Bonhoeffer's reflection on the dilemma in which he found himself would be fruitful for us.

I will post from time to time on Bonhoeffer and will set up a list of links. Today, I've begun a devotional journey through his thought with the aid of A Year With Bonhoeffer published by Harper San Francisco.

It is my hope that you will comment on how this brief look impacts you and your thought.

"An ethic of disposition or intention is just as superficial as an ethic of consequences. For what right do we have to stay with inner motivation as the ultimate phenomenon of ethics, ignoring that 'good' intentions can grow out of very dark backgrounds in human consciousness and subconsciousness, and that often the worst things happen as a result of 'good intentions'" (January 23, p. 25)

MLK, Jr. at Riverside Church

2007-01-10T22:37:00.000-05:00

This year on MLK Day, I'll be in New York City. My class, which is jointly offered by New York Theological Seminary and the Church of God Theological Seminary meets nightly at Riverside Church. This link is to a speech King made at Riverside on April 4, 1967, one year to the day before he was assassinated in Memphis. When King broke the silence, and spoke out against Vietnam, even his own followers severed their ties with him. But for King, it was an ethical, civil rights issue: too many 19 year old black men were being killed.

It seems we don't learn from history. So, we are doomed to repeat it.

I say it's time again to break the silence.

Holiness Manifesto

2007-01-05T23:35:00.000-05:00

I've recently come across this document, drawn up and signed by representatives of historic Holiness churches.

The document views the present state of the church in North America as one in decline while captive to a "success" message. The remedy for this sick and dying condition is the Holiness message. I think the document is true to its school in its tying Holiness to proclaimation/preaching. Preaching, for Holiness folk, is delivering a message.

What I do see as missing in this document is the first responsibility of the Holiness Church, of Holiness people: to Worship the Lord in the beauty of His Holiness. Worship shapes the community as a Holy God is formed in us. Worship in Spirit and Truth keeps the church from harshness and legalism. As we love God with our whole heart, we will love His Creation, and call the world and the church back to Holy Covenant.

Commander of the British Empire (CBE), Canon Dr. Christina Baxter

2006-12-30T17:39:00.000-05:00

It was announced by 10 Downing Street on Saturday 11 June that Canon Dr Christina Baxter, Principal of St John’s Nottingham, had been awarded the CBE (Commander of the British Empire award) in the Queen’s Birthday Honours list. This is for services to the Church of England

Here Christina is pictured receiving her CBE from Her Majesty the Queen on Thursday 13th October.

Christina is my "Doctor-Mother", my primary supervisor in my PhD research. She is a Barth scholar. Shortly after I arrived in England for my first year of study, Christina had been named by the London Times, I think, one of the 100 most important women in the UK. She is the highest ranking layperson in the Anglican Church and the 2nd most important woman in the church (the Queen is no. 1).

Christina was a womderful supervisor for my thesis. She is a systematic theologian as well as a lay leader in the Church of England. She can be intimidating but I was comforted when on my first visit with her, I saw the "purple monster", (Pentecostal Spirituality) by one of my other mentors, Steve Land, lying on her shelf, (not shelved but lying out as if it had been read recently!). I actually saw it everywhere I went in British Academia!).

Christina recently authored "The Wounds of Jesus", a reflection for Lent in which she cites Chris Thomas' work on footwashing.

Cabeza De Vaca - Transformed Conquistador

2006-12-28T20:29:00.000-05:00

Last night Corky and I watched several segments of Michael Woods' BBC/PBS series "Conquistadors". As with all of Woods' historical works, the narrative is compelling and the video is beautiful. I love the way he tells the story, using present-day footage, in this case, of Latin America. This particular series is full of pathos, and is ultimately tragic. The story of Cabeza De Vaca is the most provocative. Cabeza, a "gentleman conquistador" (an oxymoron!), after a shipwreck is transformed by his experience of living with the Indians. He discovers that they are human. Most interesting is his transformation into a kind of healer/shaman. Upon his return to Spain, Cabeza documented miracles of healing among the Indians, the result of prayer for the sick.

Cabeza's story is a glimpse into what might have been. As Woods recalls the words of one Aztec priest: we could have accepted that there was One Almighty God but we could not accept that He had authorized the Pope to claim our land. But what if the Spanish conquistadors, and the later French, Dutch and English, had simply lived among the Indians, learning from them, respecting them and preaching the Gospel of Jesus, not the values of an institution? And what if the Gospel had been presented with no association with greed for gold? How might the Kingdom of God been advanced? And how much more like the Kingdom would the western church be today?

I am Moltmann-Finney

2006-12-28T14:23:00.000-05:00

What an interesting topic for theological research! The continuity and discontinuity in Moltmann and Finney! That's "who I am" according to the "Which Theologian Are You?" quiz (see the link at left under "Time Travel Can Be Fun").

Just off the top of my head: both are insistent on the essentiality of "experience"; both are concerned with social justice; both place a high emphasis on pneumatology. Discontinuity? Finney is higher on transcendence of God while Moltmann emphasizes the immanence of God. Any other ideas?

Take the quiz and let me know who you are! I promise I won't base your grade on your theological predispositions!

Already-Not Yet

2006-12-28T13:44:00.000-05:00

I know that the phrase "my students" sounds possessive, maybe even elitist or vain. Sometimes I actually feel bad calling myself a teacher, as I learn as much from "my students" as they do from me. I love the diversity found among seminary students. I've been privileged to facilitate classes where students from both Eastern and Western Europe, Latin America, China and other parts of Asia and Africa all shared together in the theological educational process.

One comment, from a former student, asks if the blog is for former students as well as present ones. I'm thrilled that those who've moved on would want to participate in the conversation! It is so distressing to go to McKay's and find books I've used as textbooks on the shelf! I really want to believe that the conversation goes on. So...yes, survivors are welcome! Those who've already obtained completion of the seminary program, and those who've not obtained it all!

By the way, the action should pick up on this blog once the January and Spring semesters begin!

A Site For My Students

2006-12-21T09:48:00.000-05:00

I've been enjoying the new art of bloggging (new to me) during the Christmas holidays. I like it because it gives me a chance to write down some of the many things I muse upon on a daily basis. I admit I'm not sure how it will work after the semester begins as most of my musing time occurs simultaneouslly with driving time! I don't yet have the technology to go wireless in the car, drive down the interstate and type up a blog post! Somebody tell the Mac people they need to come up with some new technology (voice-activated preferred!).

My January course will be taught in New York City at New York Theological Seminary. Dr. Dale Irvin, now President of NYTS, has been talking to me about teaching a winterim course there for several years. It is jointly offered with the COGTS. I will be teaching TS 642 Divine Healing. In NY it will be titled "Healing Theology and Practice". Two students from our campus in Cleveland will accompany me on the trip. Joel Clackum will be assisting me in the course as a part of his internship requirement. Zdenek Sykora, from the Czech Republick will be taking the course.

In the Spring I will be teaching the second part of the required Historical Theology sequence, HT602 at 8:00 am on Tuesdays. I look forward to this session because, as you know, the HT2 covers the figures and movements I find most interesting: Anabaptists, Pietists, Moravians, JOHN WESLEY, the Holiness Movement, the Healing Movement and Pentecostalism!

In addition, I will facilitate a Community of Faith group which will meet on Tuesdays, during lunch. I especially enjoyed the new approach to COF and felt that the Fall group worked well.

But for now, it's time to celebrate the birth of our Saviour!