A period of rest

This summer will be a time of great transition for me personally. I never took a blogging break in Lent, as I often do.

For at least the rest of May, and perhaps longer, I’m going to sign off from blogging to better focus my spiritual and mental energies in other places.

I will miss writing and interacting with you during this time.

Grace and peace.

New Room Conference 2015

http://www.andrewthompson.com/2015/04/30/new-room-conference-2015/

Passing the test

Aside

How can the work of a pastor be thought of as getting people ready to pass their final exam? (Rev. 20:11-14)

The sting of Amos

I wanted to share some observations from reading the Book of Amos this week.

Amos opens with a litany of sins of the peoples. Damascus has threshed Gilead. Gaza and Tyre have taken whole communities captive and sold them to Edom. Edom — the land of Esau’s descendants — has taken the sword against its brother (Jacob’s people). Ammon has “ripped open the pregnant women of Gilead.” Moab has burned to ashes the bones of Edom’s king.

The particular accusations are likely worth careful study, but we see a litany of sins related to war against the people of Israel and Judah, and even against their brothers the Edomites.

Amos then moves on to list the sins of Judah and Israel. Judah has rejected the law of Yahweh, not kept the Lord’s decrees, and been led astray by false gods. Israel has sold the innocent for silver and the needy for sandals, trampled the heads of the poor, denied justice to the oppressed, engaged in profane sexual relations, refused to return garments taken in pledge, and gotten drunk in the house of God on wine taken as fines.

I’m not sure if Amos’ charges against Judah reflect a protest against the Davidic kingdom and temple or the more usual complaints of Baalism. In Amos 6:5 the prophet appears to take a jab at David and the luxury of his kingdom, so I don’t know if these accusations against Judah might reflect the tensions between the two kingdoms. In any event, the criticisms of Judah are remarkably different from the complaints against Israel, which the prophet repeats and deepens in chapter 5.

Here the list includes: turning justice into bitterness, casting righteousness to the ground, hating the one who upholds justice in the court, detesting the one who tells the truth, levying straw taxes on the poor, taxing the grain of the poor, oppressing the innocent, taking bribes, and depriving the poor of justice in the courts.

Amos lashes out at the leaders who indulge themselves in luxury and care little for the poor and weak. He mocks their outward piety. One of my favorite verses is 5:14:

Seek good, not evil, that you may live. Then the LORD God Almighty will be with you, just as you say he is.

That “just as you say he is” hits with a zing. I don’t think it should hit us with any less force than it hit Israel.

In 8:11, the prophet famously warns about coming drought of the hearing of the word of God among the people. Yahweh has attempted to discipline them with crop failures, lack of rain, and plague, but they have not turned from their evil ways. So, now they will be deprived of the very word of God. I have always taken this to be reference to the killing and carrying off of the religious elites and the prophets by invading kingdoms.

As I reflect on the church today, I wonder how we might hear Amos’ warning. In Amos the neglect and oppression of the poor and weak leads to a loss of the word. Retreat to empty ritual and blind luxury robs the people of God’s presence.

As the churches commonly known as the mainline have lost contact with the poor and the weak, I wonder if that has placed us under the judgement of Amos’ prophecy. Could it be that our struggle to grasp and proclaim the Word authentically and with power is the product of our treatment of the poor? Is God with us? Or is that merely something we are saying to ourselves?

John Wesley on worship

Aside

“In divine worship, (as in all other actions,) the first thing to be considered is the end, and the next thing is the means conducing to that end. The end is the honour of God, and the edification of the Church; and then God is honoured, when the Church is edified. The means conducing to that end, are to have the service so administered as may inform the mind, engage the affections, and increase devotion.”

— John Wesley, from his commentary on the Roman Catholic catechism

How failure led to fruit

When Philip Spener wanted to bring renewal to the Lutheran churches of Frankfurt, Germany, he started in the way that sounds familiar to me. He started by putting a focus on catechism and church discipline. He thought these measures might stir up the passive and nominal faith of the Christians in his charge.

They did not.

Frustrated by his failures to lead renewal from the top down, Spener eventually turned to the formation of small groups in response to a request from some of his more devout laity. They wanted a means of meeting with others who were longing for the kind of spiritual conversation and building up that they never could get in their world of work and secular relationships.

The groups that were formed in response to this request would set the model for devotional and edifying small groups that would be central to Pietism and later Methodism.

In the book where I read of this bit of history, the author did not mention this explicitly, but I assume those men came to Spener because his preaching and other actions had made it clear that he was passionate about a deeper and living faith. They came to him because they saw in him a kindred spirit.

As I think on that, I recall John Wesley’s account of the beginnings of Methodism. It was his preaching that led people to come to him seeking more opportunities to learn and grow in their faith. He formed the societies and classes as a response to those requests.

I hear two lessons in these examples.

First, if I want laity to reveal their longings for a renewed and vibrant faith, I should preach as if living faith is the norm or expectation of the Christian life.

Second, I cannot herd people into wanting a living faith, but I can remain attentive and open to those who show an interest or longing for it. It is okay to be reactive.

Neither Wesley nor Spener — nor for that matter Jesus — won everyone over to their views about Christianity. Indeed, they all made a number of enemies. But they also did help some people find a true and living faith that changed their lives.

I wonder if we can’t still do that.

I see a vision of United Methodist renewal that is worked out not from the top down but from the bottom up, a renewal based on scattered pockets where men and women are seeking a living faith in Jesus Christ. I see such a movement marked by preaching aimed at transformation and renewal of the heart, small groups with a focus on devotion and accountability, and the expectation of a living faith that shows forth in the outward lives of people.