Spiritual Discernment in an Age of Uncertainty

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Mick Turner

I strongly believe that one of God’s central purposes for this age in which we live is to bring humankind into a deeper and more widespread knowledge of metaphysical principles in general and the subtle laws which govern the mind in particular. I predict that we will see greater and greater awareness of the practical application of these sublime principles and, in point of fact, we are already witnessing this process to some extent.

Of course any time there is a move of God in a new direction, there is always the potential for mistaken understandings and bizarre extremes as believers on the spiritual frontier engage these themes. Yet we must be careful so as to not toss out the pearl of great value along with the refuse, or as they often say, throw out the baby with the bath water. This would be a huge mistake.

As the Holy Spirit gradually makes available increasing knowledge of these laws, we must use our God-given gifts of discernment to separate the wheat from the chaff and put into immediate practice the principles that are beneficial and biblically sound. This is especially true in these days in which we have witnessed a dramatic rise in those who claim the gift of “prophecy” and are seemingly able to pour forth prophetic utterances at the drop of a hat. The question is, as stated, one of accurate discernment, which raises another logical question: What criteria will I use in order to discern whether a teaching is accurate and acceptable or way off the mark?

Traditionally, there have been several approaches to evaluating a particular teaching or prophetic utterance. This trio of tools consists of Scripture, tradition, and Spirit. Interestingly, depending upon what denominational background you happen to be from, you might see one of these three emphasized at the expense of the other two. For example, Catholics by and large have turned to tradition as ultimate authority and this “tradition” is in the form of the Church. Most Protestants adhere to the principles of biblical authority and therefore turn to scripture as the objective measure of the value of a teaching. If a teacher comes forth with an idea, teaching, or spiritual practice that doesn’t agree with scripture, then it is considered unsound at best, heretical at worst. Within the Protestant fold, Pentecostal and Charismatic bodies tend to stress the validation of the Spirit. If the person feels the teaching is validated through the presence of and experience of the Holy Spirit, then it can be trusted. In all fairness, however, I must point out that many Charismatic and Pentecostal groups also point to the value of scriptural authority.

Two other groups deserve mention, as their methods of evaluating teachings and practices, although similar to those described in the preceding paragraph, differ somewhat. I am speaking of the Quakers, founded by George Fox in the 17^th Century and the Methodists, founded by John Wesley a century later.

The Quaker position is, at the same time, simple and complex. For the Society of Friends, the ultimate authority is the ‘Inner Light’ residing within each believer. According to Quaker founder George Fox, it is the source of all certainty for the Quaker and it is this Light Within that Friends seek when they sit in silence. Some Quakers equate the Inner Light with the presence of the Holy Spirit, which caused many Quakers to shake uncontrollably at times. Hence came the derisive name “Quakers,” because they “quaked.”

From a historical and also a contemporary perspective, I find the most balanced system of discernment within the tradition of my own denomination, Methodism. John Wesley, founder of Methodism, stressed using the matrix of what he called the “Quadrilateral” in order to determine the appropriateness of any theme or idea. The four guidelines of Wesley’s Quadrilateral are: scripture; tradition; reason; and experience. For Wesley, the first, scripture, always took precedence over the other three.

The Quadrilateral is not an historical artifact. This four-part tool of discernment remains in use today in the United Methodist Church, as well as other Wesleyan denominations. Although Wesley himself never used the term “Quadrilateral,” it is clear from his writings that he used this four-fold methodology as a means of not only guiding behavior, but as a tool for theological speculation as well.

The term Quadrilateral was coined by Methodist Albert C. Outler in his 1964 compilation of Wesley’s works. It has become traditional in the United Methodist Church, by far the largest and most influential Methodist denomination, to formulate the Quadrilateral as follows:

Wesley believed that the living core of the Christian faith was revealed in Scripture, illumined by tradition, vivified in personal experience, and confirmed by reason.

In actual practice, contemporary Methodists vary greatly in terms of application of the Quadrilateral. Many members of this denomination use this methodology of evaluation in a very consistent and precise way. On the other extreme, there are probably a significant number of Methodists who are totally unaware of the existence of the Quadrilateral.

In my own experience, I must admit that I sometimes utilize a unique blend of approaches when evaluating new ideas and techniques. As I mentioned a bit earlier, I am a United Methodist and have been for the past 30-plus years, so the Quadrilateral is almost second nature to me. However, my upbringing was strongly affiliated with Quakerism, in both its liberal and evangelical flavors. These factors, along with my own study of comparative religion, has resulted in a theological methodology which, although strange for some, works quite well for me.

When evaluating any new teaching I first go before the Master in prayer, asking for guidance, discernment, wisdom and clarity. I then rest in what Friends often call “Sacred Silence.” It is in the context of this silence that the Spirit often speaks to me regarding a particular issue. Once I have an insight or revelation regarding the issue at hand, I then filter it through the matrix of the Quadrilateral. Finally, I also will often discuss the matter with a few of my most trusted spiritual friends. This way of doing things may not be universally applicable, but for the most part, it works for me.

 As our culture progresses deeper into the ever-shifting shoals of postmodernism I find it increasingly essential to have some way of ascertaining truth. Postmodern thinking stresses the lack of universal standards of factual reality and espouses the sanctity of “relativity.” More than ever, ethics are situational. As many of my friends within the Emergent Movement are so fond of saying, “There is no such thing as absolute truth.” Ironically, for them, that is the absolute truth.

 © L.D. Turner 2011/All Rights Reserved

Proactive Compassion and Christ’s Kingdom (Part One)

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Mick Turner

When we take an honest, unbiased look at the life of Jesus as presented in the four Gospels of the New Testament, we are left with the undeniable impression that his primary concern in inaugurating his kingdom on earth centered on caring for the poor and the marginalized. Despite the concerted efforts of those self-proclaimed “believers” who have made brazened attempts to alter the message of Jesus to fit their political agenda, anyone with even a grain of objectivity and personal integrity will admit that the Master called us in no uncertain terms to care for the less fortunate among us.

“I have come to preach good news to the poor,” Christ tells us in Luke 4:18. With these words, and a proclamation taken from Isaiah 61 Jesus launched his mission. If anyone doubts his concern for the marginalized, let them study carefully his closing words in Matthew 25: 31-46 where the Master states clearly that our eternal destiny is intimately connected with how we treat the poor, the sick, and the infirm. As disquieting as Christ’s words are in this section of Holy Writ, the implications are clear and cannot be dismissed out of hand, just because they happen to fly in the face of our political ideology. It is for this reason that when the LifeBrook Faith Alliance began back in 1997, it was with these words as our motivating credo:

As followers of Jesus Christ, our prime calling is to give flesh to grace.

I am convinced that this was the directive Jesus operated under and I feel I should do no less. In concrete terms, instead of giving people advice, trying to convert them or get them to come to church (these are not bad things by the way), our mission is to help those who are hurting find a better way of navigating through their problems and living in the solution. Instead of asking, “Are you saved?” we instead ask, “What do you need?” or “How can I help?”

Unfortunately, the vast majority of practicing Christians in America have drifted far off course. Instead of looking for positive and effective ways to be of service to others, many of us have opted for a more comfortable and less challenging version of the faith. Seeking at all cost to maintain the status quo and keep the application of Christianity within the respectable bounds of American culture, we have settled for something far more tame and far less radical than what the Master called for. In the process of living beneath the standard set by Christ, we have also managed to more often than not, major in the minors. And in doing so, the once-honorable title “Christian,” has become a term of derision.

Francis Chan makes the following cogent observation regarding the contemporary church in America:

I quickly found that the American church is a difficult place to fit in if you want to live out New Testament Christianity. The goals of American Christianity are often a nice marriage, children who don’t swear, and good church attendance. Taking the words of Christ literally and seriously is rarely considered. That’s for “radicals” who are “unbalanced” and who go “overboard.” Most of us want a balanced life that we can control, that is safe, and that does not involve suffering.

I have found that at least in a general sense, most American Christians shy away from churches that are serious about putting on the mind of Christ. Like Chan says, the typical American believer prefers a church that is safe and predictable. This desire for safety and predictability goes even farther. These same Christians also prefer a Jesus that is equally safe and predictable – one that sits quietly on quilt-board displays holding lambs in his lap and patting kids on the head (or maybe that’s the other way around, with kids in his lap and patting lambs on the head).

The point is this: the radical, firebrand Jesus that showed up in the flesh and went on to challenge the religious leaders of his day, calling them everything from a brood of vipers to white-washed sepulchers, was and is far too dangerous. That’s why one of the primary tasks of the church throughout the centuries has been to domesticate the rough-edged revolutionary who set this new faith in motion.

In the somewhat detailed notes below, taken from Richard Stearns The Hole in Our Gospel, the author describes how anemic and superficial Christianity has become. From his perspective as President of World Vision U.S., Stearns also looks at some of the causes of this situation and how a return to a more complete gospel, based more solidly on the actual teachings and life of Jesus provides a way for the church to heal.

More and more our gospel has been narrowed to a simple transaction, marked by checking a box on a bingo card at some prayer breakfast, registering a decision for Christ, or coming forward during an altar call………..It was about saving as many people from hell as possible – for the next life. It minimized any concern for those same people in this life. It wasn’t as important that they were poor or hungry or persecuted, or perhaps rich, greedy, and arrogant; we just had to get them to pray the “sinner’s prayer” and then move on to the next potential convert. In our evangelistic efforts to make the good news accessible and simple to understand, we seem to have boiled it down to a kind of “fire insurance” that one can buy. Then, once the policy is in effect, the sinner can go back to whatever life he was living – of wealth and success or poverty and suffering. As long as the policy was in the drawer, the other things don’t matter as much. We’ve got our “ticket” to the next life.

There is a real problem with this limited view of the kingdom of God; it is not the whole gospel. Instead, it is a gospel with a gaping hole. First, focusing almost exclusively on the afterlife reduces the importance of what God expects of us in this life. The kingdom of God, which Christ said is “within you” (Luke 17:21 NKJV), was intended to change and challenge everything in our fallen world in the here and now. It was not meant to be a way to leave the world but rather the means to actually redeem it.

Jesus’ view of the gospel went beyond a bingo card transaction; it embraced a revolutionary new view of the world, an earth transformed by transformed people, His “disciples of all the nations” (Matt. 28:19 NKJV), who would usher in the revolutionary kingdom of God. Those words from the Lord’s Prayer, “your kingdom come, you will be done on earth, as it is in heaven” were and are a clarion call to Jesus’ followers not just to proclaim the good news but to be the good news, here and now (Matt. 6:10). This gospel – the whole gospel – means much more than the personal salvation of individuals. It means a social revolution.

For those of us raised in the embrace of American Christianity these words may be difficult to digest, but digest them we must. The Master we have chosen to follow calls us out of our comfort zones and into the roiling cauldron of poverty, disease, and injustice. As followers of Jesus Christ, we are not afforded the luxury of sitting quietly on the sidelines, shaking our heads in dismay, spouting scripture, and uttering a chorus of sympathetic platitudes while children are starving and dying of preventable diseases. As those bold enough to take on the mantle “Christian,” we have not only blessings but responsibilities. Christ charged us with taking care of the last, the lost, and the least. When we do this, our hands are likely to get dirty and our hearts are likely to be broken. Jesus warns of this and encourages us to count the costs before we set our hand to the plow.

to be continued….

(c) L.D. Turner 2011/All Rights Reserved

Related articles

• Christ’s Prime Directive: Give Flesh to Grace (lifebrook.wordpress.com)
• Fresh Wind and Raised Sails: New Paradigms of Faith (Part One) (lifebrook.wordpress.com)
• Christianity: Rugged Individuals Need Not Apply (Part One) (lifebrook.wordpress.com)

Christ’s Prime Directive: Give Flesh to Grace

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Mick Turner

If we truly desire to see positive change in the world, not just cosmetic window dressing which does little to alleviate the causes of social ills such as crime, violence, and crippling poverty, then that positive change must first be seen in the Body of Christ. The kingdom of God is not a reality to be discussed, but instead, is a body of principles that are to be lived. Just as Star Trek’s Captain James T. Kirk and his cohorts aboard the Enterprise had a “Prime Directive,” so we, as Christ-followers, have an overriding directive from our Master. As Christians, our prime directive is to give flesh to grace.

The church is meant to be an alternative community, a place where new principles, values, and interpersonal ethics are lived out in healthy, balanced social relationships. Gandhi nailed it when he said, “You must be the change you want to see in the world.” If we are faithful to living by kingdom principles, people will take notice and naturally be drawn to the peace, justice, and grace they see being lived out in this alternative society. It was this very reality that led to the widespread success of the early church. People were drawn to the fledgling Christian communities because they lived the prime directive – they gave flesh to grace. Jim Wallis, long-time Christian activist and founder of Sojourners, speaks to this aspect of kingdom living, where the church:

…………is meant to be an alternative community living a new way of life, visibly demonstrating the values of Jesus and the kingdom of God. That necessarily will create a countercultural community living by different values than the surrounding society and providing a real evangelistic model of the healthier and more human way of life that the gospel offers.

Or, in the very succinct words of John Howard Yoder:

The church is called now what the world is called to be ultimately.

On a practical level, what this means is that the church, although intimately in contact with the surrounding culture and in fact deeply embedded within that culture, must not take on the core values of that culture. Although some within the Emerging Movement might take issue with this idea, I think that as a Christian community, we are called to a different reality. Throughout its history, when the church has been at its best and most influential, it has been a counter-cultural force – often a revolutionary alternative community. Jim Wallis describes the church’s position this way:

…….the Christian presence in the world is a perpetually revolutionary posture. This is not, however, another call to violent insurrection; it is much deeper and more “revolutionary” than that. . . . . . .The kingdom of God literally brings a great reversal to the values, assumptions, and norms of the world as we have known them. This is why Christianity in defense of the established order – “Christendom,” “Christian civilization,” “Christian nation,” “Christian empire,” and the rest – has never made sense.

With these counter-cultural realities in mind, exactly how does this play out in the context of our contemporary socio-economic and cultural values? If the church is to be a model of alternative community, what are some of the guiding kingdom principles that must be both visible and defining? Without a doubt, the Christian socio-economic ethic of justice and equality take center stage. As followers of the Master Jesus, we must model and ethic built upon the principles of fairness, equal opportunity, and yes, even more equitable distribution of wealth.

 As Christians we are to be guided by the principles of the Sermon on the Mount in general and Matthew 25:31-46 in particular. Perhaps this flies in the face of the current status quo and especially runs counter to those Christians who have become joined at the hip to one political party for years. Personally, as Christians, I firmly believe that it is detrimental to our witness to publically declare allegiance to or agreement with any political party. Instead, I believe we should do all that we can to work toward eradicating the causes of such rampant, systemic poverty in this nation while, at the same time, working toward helping people become more self-sufficient. In this sense, we are to all become maladjusted.

I love the following words by Dr. Martin Luther King. In my mind, they encapsulate in a highly cogent manner the Christian principle of being in the world, but not of the world.

But there are some things in our social system to which I am proud to be maladjusted and to which I suggest that you too ought to be maladjusted. I never intend to adjust myself to the viciousness of mob-rule. I never intend to adjust myself to the evils of segregation and the crippling effects of discrimination. I never intend to adjust myself to the tragic inequalities of an economic system which takes necessities from the masses to give luxuries to the classes. I never intend to become adjusted to the madness of militarism and the self-defeating method of physical violence. I call upon you to be maladjusted. . . . The world is in desperate need of such maladjustment. Through such maladjustment we will be able to emerge from the bleak and desolate midnight of man’s inhumanity to man into the bright and glittering daybreak of freedom and justice.

In this present age of social and cultural transition it is especially important for people in general and the church in particular to be maladjusted. For it is only through such concerted, unified, and purposeful non-conformity that a new social reality can emerge – a rejuvenated, vital, and equitable social order, built upon principles of economic justice and true Christian love. A significantly positive sign is the emergence of a new generation of Christians that is catching fire with an enthusiasm that has not been seen for decades in the organized church. These young firebrands may well represent the spark that sets off a conflagration of renewal passion and purpose in the Christian faith, something that is currently lacking and sorely needed. Jim Wallis describes these committed believers this way:

The greatest sign of hope…..is the emergence of a new generation of Christians eager and ready to take their faith into the world. The Christianity of private piety, affluent conformity and “God Bless (only) America” has compromised the witness of the church while putting a new generation of Christians to sleep. Defining faith by the things you won’t do doesn’t create a compelling style of life. And young people are hungry for an agenda worthy of their commitment, their energy, and their gifts. . . . . . . . . . . .This new generation of believers are waking up and catching fire with the gospel again. Theirs in an emerging Christianity that could change the face of American religion and politics. Their vision cannot easily be put into categories of liberal and conservative, left and right, but rather has the capacity to challenge the categories themselves. I’ve met these new Christians across the country and have worked with an extraordinary group of them at Sojourners. Their faith is intended to change this world, not just prepare them for the next. God is again doing something new.

Although it is hard to pin down exactly what form and what direction this new and vital force within the Christian faith will take, one thing is certain: we can no longer afford to march along in lock-step with the status quo and grant blind approval to a system which systematically fattens the pockets of the privileged few while increasing numbers of hard-working, decent people are pushed below the poverty line.

 If such an economic and social ethic is the norm, and in this country that seems to be the case, then I am proud to be a maladjusted discontent. I refuse to be contented with an economic system riddled with injustice and that keeps a boot on the throat of the last, the littlest, and the least. It is not the way of compassion and it surely is not the way of Christ.

(c) L.D. Turner 2011/All Rights Reserved

Wise Words for Today

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In the incarnation, God enters fully into close relational and physical proximity to humanity in the pursuit of reconciliation. Likewise, if exiles today are to model their lives and ministries on that of the exile Jesus, they must take a stance that promotes proximity between themselves and those among whom they live…………Christians must be prepared to go where Christ would go: to the poor, to the marginalized, to the places of suffering. They must be prepared to die to self in order to follow Jesus’ radical lifestyle of self-giving and sacrifice…………To embrace an incarnational ministry, then, involves a willingness to relinquish our own desires and interests in the service of others. Of course, our suffering doesn’t atone for the sins of others, as Christ’s did, but our self-emptying or sacrificial love will direct people to the higher and more efficacious sacrifice of Christ……Pity, condescension, or paternalism misses the mark; only a compassion that acts is acceptable in incarnational ministry…………So, if we take the incarnation seriously, we must take seriously the call to live incarnationally – right up close, near to those whom God desires to redeem. We cannot demonstrate Christ-likeness at a distance from those whom we feel called to serve. We need to get close enough to people that our lives rub up against their lives, and that they see the incarnated Christ in our values, beliefs, and practices as expressed in cultural forms that make sense and convey impact.

MIchael Frost

(from Exiles: Living Missionally in Post-Christian Culture)

Lazy Minds: A Luxury We Can No Longer Afford (Part One)

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Mick Turner

There is no shortage of criticisms being launched at the church these days, many of which are justified. One of the things that I am increasingly hearing from generally well-meaning people who are on genuine spiritual searches, looking for answers that will give the live meaning and purpose, is that Christians are basically lazy people from an intellectual perspective.

 “Most of the church-going folks I know are content to have others do their thinking for them,” said Charlie, an old and dear friend who recently left the Southern Baptist Church, where he had been a member since he was 14, and joined up with a group that studies and applies the teachings of Edgar Cayce, an American psychic who achieved fairly miraculous results and healings in the middle of the 20^th Century. “If I ask one of them a question about a specific writer or teacher, at best they just parrot back what they have heard. Few of them have even read anything that particular writer has written.”

 Charlie went on to say that the primary reason for this was the fact that these folks didn’t like to think too much.

 I hate to say it, friends, but Charlie has a point.

 Let me give you two examples, the first one brief and the second one a bit more detailed. Steven, a good friend and the pastor of a growing, dynamic Baptist Church here I the area where I live, recently invited me to lunch and to discuss a new service project his congregation was considering.

 During our conversation, I mentioned that I had recently finished reading Rumors, a book written by the popular evangelical author Philip Yancey. I mentioned how much I enjoyed the book and a couple of points Yancey made about the undeniable existence of the spiritual world. I was somewhat surprised at Steven’s response.

 “I really like Philip Yancey and most of what he has to say, said my friend the pastor. “But I don’t read his books very often. They make me think too much.”

 Gee, Steven, I thought that was the whole idea.

 The other example comes from a few years back. When I was on the mission field in China, one of the missionaries, a young Southern Baptist in his late 20’s, was a fine young man, a dedicated follower of Jesus, and an even more ardent disciple of Jerry Falwell. Jackson worked at another site in the city where I lived and we had numerous occasions to discuss theology, missions, and the state of the church in general.

 I vividly recall mentioning a number of authors that Jackson had probably heard of and possibly read. As it turns out, more than a few of there authors had been black listed at the seminary where Jackson had been educated.

 “I remember hearing the name,” Jackson said when I brought up no less a prominent Christian figure than Quaker writer Rufus Jones. “All I remember was that our ethics professor said the guy was already dead and in hell and there was no need to read anything he had to say.”

 To make a long story short, there were dozen of these taboo writers that Jackson had never bothered to explore, all because he was told by those in authority in his denomination that they were apostates, heretics, or at best, just plain misguided folks who didn’t have a whole lot of sense. William Jennings Bryan was one of these figures of lesser intelligence as I recall.

 These experiences, and scores more like it, have convinced me that far too many followers of the Master are guilty of intellectual laziness. Rather than exploring their faith beyond the most superficial level, they are content to either allow someone else to do their thinking for them or engage in no theological speculation beyond what’s on the menu at next Wednesday’s pot luck. Is it any wonder many seekers looking for relevant and in depth answers to their spiritual questions are looking to other venues besides the church?

 Following Christ, although built upon a foundation of good news and joyful living, is also a serious business. The Apostle Paul tells us repeatedly throughout his letters that we are to grow deeper in our faith with the aim of becoming more and more Christ-like. Many of us, however, lose sight of this goal and wind up settling for a life that is far beneath that which the Master intended. In Ephesians 4:1, Paul exhorts the believers in Ephesus to understand how important their calling to a new life is and also keep in mind the source of that calling:

 Therefore, I, a prisoner for serving the Lord, beg you to lead a life worthy of your calling, for you have been called by God. (NLT)

 Paul uses the word “beg” for emphasis on how important this all is, then goes on to implore us to “live a life worthy of your calling, for you have been called by God.” I think few of us pause to see what Paul is really telling us here. All too often we are tempted to gloss over the opening verse of one of Paul’s letters, figuring perhaps that they contain the usual greetings of the day, as well as instructions to say hello to so and so and other salutary remarks. Chances are, the reasoning goes, no nuggets of wisdom are contained in these opening remarks so why waste valuable time on these obligatory pleasantries. It’s better to move deeper into the chapter and get to the meat of the matter.

 Unfortunately, such reasoning causes us to miss teachings that are very important and, at least to some of us, potentially life-changing. Ephesians 4:1 is such a passage. In clear, concise words, Paul tells us to live lives that are worthy of being called by God. In essence, the Apostle is telling us to consecrate ourselves completely to our calling – and that this is really the only adequate response to being called by the Creator of all that is.

…….to be continued

(c) L.D. Turner 2011/All Rights Reserved

Nazarenes Launch “A Covenant of Kindness”

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I would like to take this opportunity to express heartfelt gratitude to the Board of General Superintendents of the Church of the Nazarene for recently issuing what they term “A Covenant of Kindness: Come Let Us Reason Together.” It is a much-needed call, issued in light of the escalating vitriol and violence in our public square. Recognizing that our nation has become increasingly polarized and that hostility and disrespect has largely replaced honorable debate and civilized discourse, I find it refreshing that a church body has had the wisdom and Christian conscience to issue such a call. Although I am not a Nazarene, as a Methodist I share this denomination’s Wesleyan heritage and history of social justice. Rather than comment on the document further, I post it below for your edification.

A Covenant of Kindness: Come let us reason together

 

 A Covenant of Kindness: Come let us reason together

May the words of my mouth and the meditation of my heart be pleasing in your sight, O LORD, my Rock and my Redeemer (Psalm 19:14).

The Church of the Nazarene offers a message of hope and reconciliation to a world deeply divided by political, theological, and cultural differences. Too often, however, our communication has reflected the divisions of our cultures rather than the unity we have in the body of Christ. We unite to urge those who claim the name of Christ to “put away … all bitterness and wrath and anger and wrangling and slander, together with all malice, and be kind to one another, tenderhearted, forgiving one another, as God in Christ has forgiven you” (Ephesians 4:31-32, NRSV).

In an effort to fulfill Christ’s purposes:

I. We affirm that each of us is created in and reflect the image of God. The respect we owe God should be reflected in the honor and respect we show to each other in our common humanity. “With the tongue we bless the Lord and Father, and with it we curse those who are made in the likeness of God . . . this ought not to be so” (James 3:9-10, NKJV).

II. We recognize that we cannot function together as brothers and sisters of the same community unless we are mindful of how we treat each other. In pursuit of the common good in our life together, each of us must therefore “put off falsehood and speak truthfully to his neighbor, for we are all members of one body” (Ephesians 4:25). “Give preference to one another in honor” (Romans 12:10, NASB).

III. We commit that our dialogue with each other will reflect the spirit of the Scriptures. We are encouraged to be “quick to listen, slow to speak, and slow to become angry” (James 1:19).

IV. We pledge that when we disagree, we will do so respectfully. We will not falsely impugn others’ motives, attack others’ character, or question others’ faith. Humbly recognizing that in our limited, human opinions, “we see but a poor reflection as in a mirror” (1 Corinthians 13:12). We will therefore “be completely humble and gentle; . . . patient, bearing with one another in love” (Ephesians 4:2).

V. We will embrace Christ’s admonition that we speak confidentially “to” others prior to speaking “about” them to the church. “If a fellow believer hurts you, go and tell him-work it out between the two of you” (Matthew 18:15, TM).

VI. We will carefully guard our hearts and the language we use in expressing our differences. “Above all else, guard your heart, for it is the wellspring of life” (Proverbs 4:23).

VII. We commit to pray daily for our political and spiritual leaders, those with whom we may agree, as well as those with whom we may disagree. “I urge that supplications, prayers, intercessions, and thanksgivings should be made . . . or kings and all who are in high positions” (1 Timothy 2:1-2, NRSV).

VIII. We believe that it is more difficult to hate others, even our adversaries and our enemies, when we are praying for them. Together we strive to be faithful witnesses to our Lord, who prayed “that they may be one” (John 17:22, NRSV).

IX. We pledge to God and to each other that we will lead by example in a time where civil discourse seems to have broken down. We will model a better way of treating each other in our faith communities, even across religious and political lines. We strive to create safe congregations that are sacred spaces for common prayer and community discussion as we come together to seek God’s will for our future together. “Do nothing out of selfish ambition or vain conceit, but in humility consider others better than yourselves” (Philippians 2:3).

X. We commit to bear witness to Christ’s presence and the kingdom of God in this world. Recognizing that the world is watching, we seek to be authentic Christ followers who recognize, “How good and pleasant it is when the people of God live together in unity!” (Psalm 133:1).

-Board of General Superintendents

Holiness Today, November/December 2010

Kingdoms in Conflict: Culture vs. Christ

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Mick Turner

David Platt, in his landmark book Radical: Taking Back Your Faith from the American Dream, describes how he, like the majority of American Christians, had rocked along for years with little awareness of the true implications of Jesus’ teachings regarding our obligation to the poor. And, also like most American Christians, Platt relates that he had even less awareness of the plight of those living in oppressive poverty, much less how this had anything to do with his spiritual journey. He then goes on to describe his personal epiphany regarding poverty, suffering, and its connection to the teachings of the Master he professed to follow:

Suddenly I began to realize that if I have been commanded to make disciples of all nations, and if poverty is rampant in the world to which God has called me, then I cannot ignore these realities. Anyone wanting to proclaim the glory of Christ to the ends of the earth must consider not only how to declare the gospel verbally but also how to demonstrate the gospel visibly in a world where so many are urgently hungry. If I am going to address urgent spiritual need by sharing the gospel of Christ or building up the body of Christ around the world, then I cannot overlook dire physical need in the process.

Platt’s spiritual awakening was life-changing and, in his role as a pastor and writer, the impact of his personal transformation was even more far-reaching. Platt’s voice, along with an increasing number of spiritually-astute Christians, is sorely needed in today’s world, a world in which each day an estimated twenty-six thousand children die of starvation or preventable disease. If Christ physically walked the earth today, there can be little doubt that he would not stand for such a tragedy. The ironic thing is this: Christ does walk the earth today, in the form of the church, yet we pretend these dying kids don’t exist. In spite of our Christian claims of compassion and service, we are successful in our ignorance of the true extent of the problems in our world. Platt continues:

…..I have turned a blind eye to these realities. I have practically ignored these people, and I have been successful in my ignorance because they are not only poor but also powerless. Literally millions of them are dying in obscurity, and I have enjoyed my affluence while pretending they don’t exist.

But they do exist. Not only do they exist, but God takes very seriously how I respond to them.

Jesus’ words in Matthew 25, describing the final judgment and the separation of the sheep and the goats leave little room for doubt as to how serious he takes the plight of those in need. The chapter closes with some of the Master’s most severe teachings regarding the treatment of those in need. Jesus equates turning away from those in need with turning away from himself:

Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels.

Pause for a moment and prayerfully reflect on what Christ just said here. In the overall scheme of things, I can’t imagine the pain and suffering awaiting the enemy and his minions. As God’s divine story of redemption and restoration winds toward its conclusion, the judgment and justice that will be meted out to Satan and his followers is a horror that defies description. Yet think of it – the very same fate awaits those who turn a blind eye, a deaf ear, and an empty hand to those in dire need.

You will rarely hear a sermon on these themes preached in contemporary churches. This is a teaching that runs counter to the values of our culture and certainly is politically incorrect for those Christian joined at the hip with the more fiscally conservative of our two political parties. The fact is, however, no matter how you try to rationalize it, explain it away, ignore it, or even deny it – it is right there in the 25^th chapter of Matthew’s gospel. As uncomfortable as it may be, a so-called Christian ignores this teaching at his or her own peril.

Jesus’ emphasis on compassionate action toward the poor should come as no surprise to any biblically literate Christian. Quoting the prophet Isaiah, Christ began his comments in the synagogue of his hometown of Nazareth with these words:

The Spirit of the Lord is upon me, for he has anointed me to bring Good News to the poor.

He has sent me to proclaim that captives will be released, that the blind will see, that the oppressed will be set free, and that the time of the Lord’s favor has come.

For Jesus, these statements were far more than sugar-coated platitudes or uplifting affirmations. Instead, these power-filled words were a pronouncement of the coming of God’s Kingdom to earth and a challenge to the status quo. These words, which Jesus boldly stated were fulfilled in that synagogue that very day, were a shot across the bow of the people’s religious comfort zone. No wonder they tried to throw him over a cliff.

Our culture’s values, and in many cases, the values quietly but deeply held by those professing to be Christians, run counter to the teachings of Jesus. This is especially true when it comes to material possessions in general and personal wealth in particular. I recall in the last Presidential election one candidate was consistently criticized for wanting to “redistribute wealth” in America. Ironically, those most vocal in calling this candidate to task over this issue were Christian Republicans. The fact of the matter is, however, that a redistribution of wealth was exactly what Jesus consistently called for and the practices of the early church were much closer to Socialist ideals than any form of capitalism.

Our culture, steeped in praise and admiration for individualism and free enterprise, has infiltrated and weakened the gospel in America. This is not a recent phenomenon, but has been taking place since the founding of our nation. I am not saying these principles are necessarily wrong or sinful, but please, let’s not blaspheme Jesus by somehow insisting that he would approve of so much wealth being in the hands of one percent of the population while 26,000 children die each day from starvation and preventable disease. If you want to rail against sin, this kind of thing is the real sin.

I understand that what I am saying is not popular nor is it in keeping with the conservative political agenda of Republican Christians. Nevertheless, it is high time those on the Christian Right prayerfully examined the “faith and values” they hold so dear. Some ideas of those on the Christian Right may have a degree of merit, but please, let’s not degrade the Master by putting our words in his mouth. They just don’t fit. I conclude with the following words by famed scholar and writer Houston Smith, which although lengthy, are a great summation of the topic being discussed:

…we have heard Jesus’ teachings so often that their edges have been worn smooth, dulling their glaring subversiveness. If we could recover their original impact, we too would be startled. Their beauty would not paper over the fact that they are “hard sayings,” presenting a scheme of values so counter to the usual as to shake us like the seismic collision of tectonic plates…We are told that we are not to resist evil but to turn the other cheek. The world assumes that evil must be resisted by every means available. We are told to love our enemies and bless those who curse us. The world assumes that friends are to be loved and enemies hated. We are told that the sun rises on the just and the unjust alike. The world considers this to be indiscriminating; it would like to see dark clouds withholding sunshine from evil people. We are told that outcasts and harlots enter the kingdom of God before many who are perfunctorily righteous. Unfair, we protest; respectable people should head the procession. We are told that the gate to salvation is narrow. The world would prefer it to be wide. We are told to be as carefree as birds and flowers. The world counsels prudence. We are told that it is more difficult for the rich to enter the kingdom than for a camel to pass through a needle’s eye. The world honors wealth. We are told that the happy people are those who are meek, who weep, who are merciful and pure in heart. The world assumes that it is the rich, the powerful, and the wellborn who should be happy. In all, a wind of freedom blows through these teachings that frightens the world and makes us want to deflect their effect by postponement – not yet, not yet! H.G. Wells was evidently right: either there was something mad about this man, or our hearts are still too small for his message.

I encourage you to spend time over the next few days prayerfully considering these words of Houston Smith as they echo the words of Christ and present them in stark comparison to the values of our culture. Ask the Holy Spirit to assist you in becoming deeply aware of all of your clever strategies for rationalizing and avoiding the difficulty of Jesus’ teaching. Ask for help in discerning where and how you place our culture’s values above those of the Master. For me, this was a humbling yet eye-opening experience. I trust it will be for you as well.

© L.D. Turner 2010/All Rights Reserved

United Methodist Church Aims At Relevance And Global Service: Part One

L. D. Turner

If you are a regular visitor to this site, you know that I often write about the major changes that are changing the face of institutional Christianity across the board. You will also recall that I have a sincere love and passion for the church, despite its many shortcomings, and genuinely believe that Christianity, when rightly practiced, has much to offer our hurting world. With its inherent creativity, its heart of compassion, and its depth of resources, the church universal is strategically positioned to become a positive force in helping shape our culture as this turbulent century progresses. The key to bringing these positive contributions to fruition is a willingness on the part of the church to be creative, progressive, flexible, open, and proactive.

 I have been a member of the United Methodist Church for many years and am proud to say that our church is moving forward in an attempt to make itself a positive and beneficial force in the world and, in keeping with its mantra of “open hearts, open minds, and open doors, is doing so in a creative and exciting way. The UMC “Rethink Church” programs, along with the Ten Thousand Doors initiative, are but two examples of this.

 Most recently, however, I came across a document that reminded me why, early on in my adult life, I chose to become a Methodist. The document I am referring to explains the rationale behind the UMC initiative entitled, God’s Renewed Creation: Call to Hope and Action. It is the “Foundation Document” for the initiative and is authored by the UMC Council of Bishops. After reading this “Call to Hope and Action” my Wesleyan fires were blazing to say the least. And while I am sincere in my belief that denominational differences in this country are far too overblown, this document illustrates the social principles of the UMC.

 “God’s Renewed Creation” maintains the firm commitment of the 1986 Council , namely that “nuclear deterrence is a position that cannot receive the church’s blessing. These documents, generated in 2009, also build on the observations of the earlier Council, that the nuclear crisis threatens “planet earth itself,” that the arms race “destroys millions of lives in conventional wars, repressive violence, and massive poverty,” and that the “arms race is a social justice issue, not only a war and peace issue.”

 The 2009 Council of Bishops expanded its focus to include three interrelated threats:

 Pandemic poverty and disease;

• Environmental degradation and climate change, and
• A world awash with weapons and violence.

 “God’s Renewed Creation” gives me both hope and a sense of loyal pride at being a part of the United Methodist Church as well as the Wesleyan tradition of social ministry. Recognizing that the world as we know it has become an interrelated, interdependent global entity, the UMC leadership is taking a proactive stance in terms of addressing some of humanity’s most critical issues. Also recognizing that the church has historically been part of the problems in our world, the Council of Bishops now seeks to become a creative and transformative part of the solution.

 The United Methodist Church has the vision to see that God is doing a “new work” in the world and is taking positive measures to be an integral part of God’s work at this critical point in our planet’s history. Rather than taking a myopic, “what’s in it for us” approach to humankind’s crucial problems, the Council of Bishops has given voice to a vision that is much broader in scope and, in keeping with the Wesleyan heritage of befriending the hurting and the marginalized, seeks to bring God’s healing grace to those who suffer the most in this time of rapid change.

 The “Call to Hope and Action” reflects the United Methodist Church’s mission to “Make Disciples of Jesus Christ for the Transformation of the World.” Additionally, the vision of God’s Renewed Creation clearly reflects the denomination’s “Four Areas of Focus.” The Foundation Document states:

 We know the world is being transformed and we seek to cooperate with God’s renewing Spirit, especially through our denominations Four Areas of Focus: (1) developing principled Christian leaders for the church and the world, (2) creating new places for new people and renewing existing congregations, (3) engaging in ministry with the poor, and (4) stamping out the killer diseases of poverty. Focusing on these four areas will shape our discipleship such that those who seek God will see an image in our behavior that is inviting, encouraging, healing, and inspiring.

 As a United Methodist, I clearly see the personal implications of these four areas of focus and, along with the biblical teachings of the Master, use them as a matrix through which I organize my personal spiritual disciplines. I especially find the principles of inviting, encouraging, healing, and inspiring helpful reminders for putting into practice what I have come to call proactive hospitality. This type of hospitality is not only sensitive to the everyday, routine ways of being open and hospitable in our homes and churches, but also actively looks for ways we can practice hospitality to others, even if it is nothing more than smiling and saying hello.

 Personally, I seek to practice proactive hospitality by holding doors open for people and allowing them to enter before I do. This may seem like a very small thing and perhaps it is. However, I have found this to be a simple practice that has enormous benefit when carried out over a period of time.

 The Foundation Document takes great care to show how the various problems facing humankind in this age are interrelated. For example, the issue of climate change is examined from an angle somewhat different than the norm. Rather than focusing on whether or not climate change is man-made or part of a natural cycle, the Council of Bishops views this vital issue in terms of its impact on those living under the thumb of oppressive poverty. In addition, climate change and poverty are seen as interconnected with violence and the sale of arms.

 Climate change poses a particular threat to the world’s poor because it increases the spread of diseases like malaria and causes conflicts over dwindling natural resources. Easy access to small arms ensures that such conflicts turn deadly, and the specter of a nuclear war that would destroy the world continues to loom over us.

 The Foundation Document was created out of the Council of Bishops being “called to speak a word of hope and action.” The document is also a product of the church’s sensing of God doing a new things, as described in Isaiah 43:19:

 Behold, I am doing a new thing; now it springs forth, do you not perceive it?

 As I read over the document the first time I was able to experience that sense of calling – that blessed sense of God’s love in action in the world. I understood at a deeper level that we, indeed, are living in a critical era in the world’s history – an age in which the matrix of the future is beginning to take shape. The Foundation Document, which came into being in reaction to the critical nature of our time, addresses the needs of our age – an age the document calls “a hinge of history. In terms of its contents, the Foundation Document of God’s Renewed Creation:

 Describes the interconnected nature of poverty and disease, environmental degradation and weapons and violence through stories of those most affected;

• Shares information about Christian scriptures and beliefs, and our Wesleyan heritage in order to provide a foundation for our response.
• Recommends a variety of actions; and
• Reminds us of the guidance of the Holy Spirit and the great sources of encouragement and hope all around us.

 To be continued

 

A Few Thoughts on This Present Age

Mick Turner

There can be little doubt that we are living in a very important era in the long panorama of earth’s history. Change is taking place at a pace never before imagined, must less witnessed. I firmly believe these changes are a part of God’s plan for the world and, although I don’t know all the ins and outs of that plan, I do know several things:

• Change is real and happening rapidly.

 

• Part of God’s plan for this age has to do with deepening our understanding and application of spiritual laws and principles, especially as related to mental laws.

 

• Unity within the Body of Christ is essential if the next phase of Kingdom Manifestation is to occur. We can only see through a glass darkly, but we can, on faith, understand that God’s establishment of the kingdom is progressive. It is a dynamic process. I have the strong sense, perhaps a revelation if you will, that this issue of unity is key at this time.

 

• Unity is critical because Satan’s primary weapon has been division within the Body of Christ. “Divide and conquer” has been his strategy and, to a large extent, it has worked and continues to work. Satan uses the saints to “accuse” one another and by doing so, weakens our ability to not only withstand his intrigue, but also, to further advance the kingdom.

 

• Another aspect of this age will be the erosion of the forms of “church” as we know it and in its place, the establishment of new and more effective structures of faith. This will require much openness and flexibility from within the Church universal, and do not be surprised when you see that the majority of the resistance will come from within the Body.

 

• The Church is exploding in Asia and Africa. There are many examples of miracles, works, and powers happening in these places and they are genuine. They are not happening so much here because of our rigidity and lack of unity. The West will no longer be the center of the Christian faith and we need to get our minds around that.

 

• I firmly believe in the old axiom which states “the brighter the light the deeper the shadows,” and as the Master bombards our world with an ever-increasing amount of light, the enemy will be busier than ever. He cannot defeat us, and he cannot even overpower us except by the use of the primary weapon left at his disposal – deception. This age we live in will be witness to an increasing amount of spiritual darkness and demonic activity. This does not mean that more people will be possessed and have heads that twirl around like on a swivel – but more than likely, it will be manifested as an increased amount of demonic oppression resulting in all sorts of negativity. (See section below on Witchcraft and Demonic Oppression).

 

• Related to the increase in spiritual darkness is the fact that the “power of God” will be increasingly demonstrated through what has traditionally been called “signs and wonders.” This has little to do with charismatic foolishness such as holy drooling and barking like dogs. Instead, it will be akin to what is already being seen in the churches in Asia, Central and South America, and Africa. The miraculous is becoming commonplace in these areas as the church is growing at a rapid pace. God’s supernatural power is being demonstrated and those Christian that cannot acknowledge the supernatural and apply it in their lives will be left behind. This may seem harsh, but it is simply in recognition of what God is doing and how he is currently moving in the world. Just as Paul described to the Corinthian church during his time, God is speaking us today so that we can see that his ways and wisdom are far different from ours.

 And my message and my preaching were not in persuasive words of wisdom, but in demonstration of the Spirit and of power, that your faith would not rest on the wisdom of men, but on the power of God. (I Cor. 2:4-5)

 As these changes take place we will begin to see some areas where God will be moving rapidly and, in these cases, there will inevitably be some stragglers who get left behind. In other areas, God will move more slowly and with great deliberation. In either case, the important thing to grasp is that God is moving and he is doing a new thing. Our task is to develop our sensitivity to what he is doing, pray for wisdom as to what our role and calling might be in his work, and then get busy doing it.

 It is becoming increasingly apparent that the supernatural realm is where the real action is in these days. As a race, especially those of us in the West, we have become so sophisticated that we discount the supernatural without adequate investigation and, by doing so, fall into the enemy’s trap. We must pay closer attention to the supernatural realm because we are involved in a supernatural battle, whether we understand it or accept it.

 It is interesting to note that the fastest growing churches in the world are those of the charismatic/Pentecostal traditions. This is especially true in Asia and Africa, but really, it is a phenomenon that can be seen all over the world. By the same token, it is those denominations that adhere most closely with the use of reason, logic, science, and the legacy of the Enlightenment that are withering on the vine. This is not how I would have predicted things to have worked out and it surely is not how I would have wished it would have worked out. Quite frankly, some of the craziness and downright foolishness seen in the Charismatic and Pentecostal churches is an abomination in my sight. And I suspect that much of the really fringe elements of these movements will disappear as time progresses.

 However, I think the core elements of Pentecostalism and the Charismatic movement will continue to prosper because God says he must be worshiped in spirit and in truth. And certainly, now more than ever, the supernatural side of things must be taken into account. I am uncertain as to exactly how this will manifest itself here in the West, however. One thing is certain, the church in the West will need more manifestations of God’s power in these rapidly changing times. Yet this revealing of God’s strength must be presented in a manner that is less chaotic and “sensational” than in the past. The days of flopping about, running around the sanctuary, and drooling have passed. It is a time for the world to see God’s power and presence in all its glory, not in  patently bizarre human translations of it that greatly miss the mark.

 As the future unfolds, one of the most needed of the spiritual gifts will be that of discernment. Pastors, teachers, elders, and others in positions of spiritual authority will need to be deeply educated in the criteria of discernment, or at least in recognizing those who have this gift, even in its embryonic forms. Anytime there is a period of increased Holy Spirit activity, and this is without a doubt one of those times, the potential for the Great Deceiver to lead many astray is great. We live in an age that is ripe for deception. Trained, gifted discerners are in critical need. James Goll speaks directly to this issue:

 Lack of discernment and an unscriptural emphasis on experience beyond the confines of Scripture are major stumbling blocks for the majority of Charismatic and Pentecostal Christians who are open to the supernatural and revelatory realms of God…..When it comes to gifts of miraculous powers and prophecy, we need mature elders in every church who are equipped with the gift of discernment to watch over the flock. We also need apostolic voices who will release guidelines for discernment in the years to come, as the sense of God’s Presence and power increases throughout the world – growing alongside the “tares” of this world, evidenced in soulishly and demonically induced counterfeit expressions of power. Right now, we are sadly equipped with too few apostolic leaders who are respected enough to speak the truth in love about these issues of discernment and correction. And we have too few humble church leaders who are open to correction from apostolic leaders, regardless of their denominational preferences, networks, or alliances.

 Many within the Mainline denominations and Evangelical churches have such a historically “negative charge” with the Charismatic movement that they suspect anything of Spirit-filled nature as being either doctrinally lacking or worse, a product of Satan. This mind-set is not entirely their fault as there has been such excess and, yes, plain wanton foolishness in more than a few Charismatic and Pentecostal circles. Yet at the same time, it is not wise to completely slam the door shut.

 At one end of the spectrum you have those sincere followers of the Master who are so turned off by what they see as bizarre extremism that they slam the door shut of Charismatic experience. In a sense, these folks use too much discernment in the sense that anything even remotely resembling “Spirit-filled” experience is discounted out of hand. At the other end of the spectrum you have the fringe elements of Pentecostalism and Charismatic Christianity that fall into all sorts of error, both doctrinal and experiential, and wind up engaging in practices that seem too strange to be true. At this extreme, too little discernment is practiced and, in some cases, none at all.

 Obviously, what is needed is a more balanced approach, grounded in Scripture but, at the same time, not so tightly bound as to quench the Spirit. The real challenge for the church at this point is the development of this much-needed criteria and, after that, widespread training in its fundamental applications.

 Although this particular age is filled with challenges to the Body of Christ, it is at the same time an era of golden opportunity. Despite the negative blathering of naysayers and the sometimes harsh judgments launched by critics of the church, the fact is, these can be times of positive transformation in the Body of Christ. What is needed is consecrated, committed Christians who are creative in approach, flexible in attitude, and open-minded enough to realize that the status quo in a rut we can no longer afford to wallow in. As someone much wiser than me once said:

 A rut is nothing more than a grave with the ends kicked out.

 Think about it.

  © L.D. Turner 2010/All Rights Reserved

Toward a Methodology of Discernment

L.D. Turner

I strongly believe that one of God’s central purposes for this age in which we live is to bring humankind into a deeper and more widespread knowledge of metaphysical principles in general and the subtle laws which govern the mind in particular. I predict that we will see greater and greater awareness of the practical application of these sublime principles and, in point of fact, we are already witnessing this process to some extent.

Of course any time there is a move of God in a new direction, there is always the potential for mistaken understandings and bizarre extremes as believers on the spiritual frontier engage these themes. Yet we must be careful so as to not toss out the pearl of great value along with the refuse, or as they often say, throw out the baby with the bath water. This would be a huge mistake.

As the Holy Spirit gradually makes available increasing knowledge of these laws, we must use our God-given gifts of discernment to separate the wheat from the chaff and put into immediate practice the principles that are beneficial and biblically sound. This is especially true in these days in which we have witnessed a dramatic rise in those who claim the gift of “prophecy” and are seemingly able to pour forth prophetic utterances at the drop of a hat. The question is, as stated, one of accurate discernment, which raises another logical question: What criteria will I use in order to discern whether a teaching is accurate and acceptable or way off the mark?

Traditionally, there have been several approaches to evaluating a particular teaching or prophetic utterance. This trio of tools consists of Scripture, tradition, and Spirit. Interestingly, depending upon what denominational background you happen to be from, you might see one of these three emphasized at the expense of the other two. For example, Catholics by and large have turned to tradition as ultimate authority and this “tradition” is in the form of the Church. Most Protestants adhere to the principles of biblical authority and therefore turn to scripture as the objective measure of the value of a teaching. If a teacher comes forth with an idea, teaching, or spiritual practice that doesn’t agree with scripture, then it is considered unsound at best, heretical at worst. Within the Protestant fold, Pentecostal and Charismatic bodies tend to stress the validation of the Spirit. If the person feels the teaching is validated through the presence of and experience of the Holy Spirit, then it can be trusted. In all fairness, however, I must point out that many Charismatic and Pentecostal groups also point to the value of scriptural authority.

Two other groups deserve mention, as their methods of evaluating teachings and practices, although similar to those described in the preceding paragraph, differ somewhat. I am speaking of the Quakers, founded by George Fox in the 17^th Century and the Methodists, founded by John Wesley a century later.

The Quaker position is, at the same time, simple and complex. For the Society of Friends, the ultimate authority is the ‘Inner Light’ residing within each believer. According to Quaker founder George Fox, it is the source of all certainty for the Quaker and it is this Light Within that Friends seek when they sit in silence. Some Quakers equate the Inner Light with the presence of the Holy Spirit, which caused many Quakers to shake uncontrollably at times. Hence came the derisive name “Quakers,” because they “quaked.”

From a historical and also a contemporary perspective, I find the most balanced system of discernment within the tradition of my own denomination, Methodism. John Wesley, founder of Methodism, stressed using the matrix of what has come to be

The Wesleyan Quadrilateral (Photo credit: Only Wonder)

called the “Quadrilateral” in order to determine the appropriateness of any theme or idea. The four guidelines of Wesley’s Quadrilateral are: scripture; tradition; reason; and experience. For Wesley, the first, scripture, always took precedence over the other three.

The Quadrilateral is not an historical artifact. This four-part tool of discernment remains in use today in the United Methodist Church, as well as other Wesleyan denominations. Although Wesley himself never used the term “Quadrilateral,” it is clear from his writings that he used this four-fold methodology as a means of not only guiding behavior, but as a tool for theological speculation as well.

The term Quadrilateral was coined by Methodist Albert C. Outler in his 1964 compilation of Wesley’s works. It has become traditional in the United Methodist Church, by far the largest and most influential Methodist denomination, to formulate the Quadrilateral as follows:

Wesley believed that the living core of the Christian faith was revealed in Scripture, illumined by tradition, vivified in personal experience, and confirmed by reason.

 In actual practice, contemporary Methodists vary greatly in terms of application of the Quadrilateral. Many members of this denomination use this methodology of evaluation in a very consistent and precise way. On the other extreme, there are probably a significant number of Methodists who are totally unaware of the existence of the Quadrilateral.

In my own experience, I must admit that I sometimes utilize a unique blend of approaches when evaluating new ideas and techniques. As I mentioned a bit earlier, I am a United Methodist and have been for the past 30-plus years, so the Quadrilateral is almost second nature to me. However, my upbringing was strongly affiliated with Quakerism, in both its liberal and evangelical flavors. These factors, along with my own study of comparative religion, has resulted in a theological methodology which, although strange for some, works quite well for me.

When evaluating any new teaching I first go before the Master in prayer, asking for guidance, discernment, wisdom and clarity. I then rest in what Friends often call “Sacred Silence.” It is in the context of this silence that the Spirit often speaks to me regarding a particular issue. Once I have an insight or revelation regarding the issue at hand, I then filter it through the matrix of the Quadrilateral. Finally, I also will often discuss the matter with a few of my most trusted spiritual friends. This way of doing things may not be universally applicable, but for the most part, it works for me.

As our culture progresses deeper into the ever-shifting shoals of postmodernism I find it increasingly essential to have some way of ascertaining truth. Postmodern thinking stresses the lack of universal standards of factual reality and espouses the sanctity of “relativity.” More than ever, ethics are situational. As many of my friends within the Emergent Movement are so fond of saying, “There is no such thing as absolute truth.”

Ironically, for them, that is the absolute truth.

© L.D. Turner 2009/ All Rights Reserved