The Unfolding of Sacred Potential (Part Two – Revised and Expanded)

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Mick Turner

* Continued from Part One

Contrary to popular belief, living a life committed to Christian excellence is far from a tedious, joyless affair. When Christ calls us, he does not call us to a life of drudgery and boredom; he does not lead us into a life characterized by a restrictive morality and a scowling face. Christ’s call and claim on our life is a challenge to our limited ways of being in the world. When the Lord whispers in a person’s ear, saying, “Follow me,” he is issuing an invitation to an exciting journey of exploration and spiritual discovery. Erwin Raphael McManus, noted author and pastor of Mosaic in Los Angeles, tells us:

 

“Jesus calls us to a life of unimaginable adventure. It begins the moment we choose to follow Him. It is no less than to pass from existence to life. Though we are not taken out of time and space, we are translated into an entirely different dimension of living. Jesus tells us that He is the portal into this life and the quest that follows. Jesus describes Himself as a door, a gate, a portal. In other words, an escape hatch. He has come to lead us out of the mundane and into the extraordinary. Strangely enough we find it hard to trust Him, while all the time he has been trying to lead us out of the dark dungeons we have created for ourselves and let us run free in the light of day. When we come to Him, he translates us into an entirely new realm of living. His promise is that in Him we will find the life that our hearts have always longed for.”

The process of realizing the potential God placed in us is individual in nature. One person may see his or her potential unfolded in one way while someone else may have a different experience altogether. Still, there are several truths that hold firm for each of us as we journey forward with the Holy Spirit. Let’s discuss three of them: the need for discipline; the need for persistence; and the trap of complacency.

Discipline is not a popular word in post-modern culture. Instead, we are encouraged to “follow our bliss” and “do our own thing.” The world pays lip service to the importance of discipline and self-control in daily living, but the over-arching message is in actuality much different. Often, instead of encouraging individuals to delay gratification, defer rewards, and develop character, our culture tells us, “If it feels good, do it.” No one ever manifested divine potential by adhering to this advice.

Scripture repeatedly stresses the importance of discipline, self-control, and personal morality. Without personal discipline, we squander our energies, waste precious time, and lose direction and focus. If we want to become the persons God intended us to be, we have to be disciplined individuals governed by an internalized biblical value system.

As we move forward in this sacred journey of spiritual development, we will experience periods of accelerated growth as well as times when it seems we are advancing at a snail’s pace. This unpredictable pace of spiritual formation is to be expected. There will be times of elation and excitement a you realize the positive changes God’s Spirit has brought about in you life. At other times, you will experience something quite different as you struggle with a particular habit, sin, or negative personality trait. This can be a critical juncture in your growth process. It is easy to become discouraged when change does not come at the pace we would prefer. However, the important point to remember is: “Don’t quit.”

There is an old saying: “Never rest on your laurels.” Basically, this means that we should never be satisfied with what we have accomplished. Reaching a goal is satisfying, but we shouldn’t allow this to be the final act in the play. We must continually press forward toward new goals that will allow us to manifest the best version of ourselves. Also, it is important to keep in mind that we should never focus our mental energy on what it is we think we cannot do. Rather, we should believe in ourselves and always refuse to let what we cannot do interfere with what we can do. By focusing on doing what we can do, and doing it better, we make progress. Moreover, we facilitate our continuing spiritual development by challenging ourselves to reach higher. Both personal experience and deep study has taught me that the optimal method for moving beyond where we are is by “stretching ourselves.” By this I mean it is highly advantageous for us if we encourage ourselves to move beyond what we are now capable of, even if only to a small degree.

For example, I enjoy playing table tennis. I am far from a great player, but I can achieve some degree of success when I am at the top of my game. (Of course, I played much better when I was younger and my reflexes were quicker.) Early on, I discovered I could not improve my play by competing against players who I could easily defeat. By the same token, I could not get any better by playing against opponents who were my equal. If I wanted to improve, I had to play against competitors who were more skillful than I was. I soon discovered that if I took on players whose skills were slightly above mine, my play gradually but consistently improved.

The same is true in terms of realizing our potential in any endeavor. If we want to improve at something, we have to challenge ourselves; we have to stretch ourselves to get to the next level.

Dr. Myles Munroe, the highly respected pastor and Bible teacher mentioned earlier, begins one of his books on divine potential by observing that the richest place on earth is not the vault of a large bank or even Fort Knox. Instead, Dr. Munroe points out, the world’s greatest wealth is often found in the cemetery. It is here, in the graveyard, where many dreams lie buried – dreams that were never realized, missions that were never accomplished, and potential that was never realized.

As I reflect upon the tragic reality of Dr. Munroe’s observations about the wealth lying beneath the grave stones, I ponder another possible tragedy, equally distressing. I wonder how many people are going about their daily rounds, oblivious to the potential placed inside them by the Creator. How many of us will squander this precious life that we have without realizing and manifesting their God-given potential? How many will have their potential buried with them? I, for one, have made a covenant commitment with God not to allow this to happen to me.

 How about you?

to be continued…..

(c) L.D. Turner 2012/ All Rights Reserved

Related articles

• The Unfolding of Sacred Potential (Part One – Revised and Expanded) (lifebrook.wordpress.com)
• A Note on Unfolding Divine Potential (lifebrook.wordpress.com)
• Making Straight the Way: The Bittersweet Mission of John the Baptist (lifebrook.wordpress.com)

Intercessory Prayer and the Alleviation of Poverty

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Mick Turner

Crippling poverty has been a daily reality for far too many people for as long as history has been recorded. In spite of the great advances in agriculture and other life sciences, for countless people around the globe each day is a struggle for survival, a never-ending search for food and clean drinking water. It is estimated that 25,000 children die each day from starvation and illness directly related to poverty. If we lay claim to the mantle of Christian, we cannot ignore these realities.

Many of us feel there is nothing that we can do to make a dent in the problem of global poverty. We cite lack of money, lack of time, and countless others “lacks” when called upon to take positive steps of Christian love to address chronic poverty, even in our own neighborhoods and cities. I have little doubt that tears flow in the heavenly realms each time we hide behind our “lacks.”

There is one thing that we all can do, however: We can pray. If we truly believe in the effectiveness of prayer, and as followers of Jesus we have plenty of reason to believe, then we surely understand that by praying for those in poverty we can accomplish great things. Further, we can all find the time to offer up intentional intercession on behalf of those in dire need. In his book A Hole in Our Gospel, World Vision director Richard Stearns shares these words, penned by his colleague John Robb:

Wherever in the world there is significant development – people coming to Christ, health improvements, economic opportunities, adoption of kingdom values – it is the direct result of Christians praying.

I strongly believe what Robb is saying. During the years I spent working with AIDS patients, veterans, and the homeless in Dade County, Florida, I personally witnessed the miracles that can be brought about through prayer. The same is true for the five years of front line service in China. Without a strong foundation of prayer, little could have been accomplished.

Intentional intercessory prayer on behalf of those mired in poverty can be done in your private devotion time, or it can be done as a group project. Another way to make this kind of prayer a part of your daily living is to follow the seven steps suggested by Richard Stearns:

v When you take your morning shower, pray for families in poor countries who do not have access to clean water, forcing mothers to spend hours collecting inadequate water and causing children suffer and even die from water-related diseases.

v When you pack your lunch, or your child’s lunch, pray for the one billion people who are chronically hungry in the world today.

v As you commute to your job, pray for the adults around the world who can’t find consistent work to feed their families, or pray for the millions of children forced into harmful or exploitative labor.

v When you drop your child off at school, pray for children around the world who cannot get an education because of poverty or discrimination.

v As you take a vitamin, pray for the families without adequate health care, leaving them and especially their children vulnerable to preventable diseases.

v When you arrive home after work, pray for the children and families who are homeless due to poverty, conflict, or natural disasters.

v As you tuck your children into bed, guide them to pray for the millions of children who have lost their parents around the world – especially the fifteen million AIDS orphans around the world, many of whom must survive without guardians.

Stearns suggestions are just that, suggestions. However, if you make a committed and diligent effort to make these prayers a part of your daily round for the next thirty days or so, you may very well have a significant impact on someone in need. Never discount or minimize the power of committed prayer. Time and time again it has been shown to work wonders.

I would also suggest that you pick up a copy of Stearns’ book, The Hole in Our Gospel. Spend quality time with this book, slowly imbibing the practical wisdom contained in its pages and the inspiration gleaned from the author’s candid revelations regarding his own journey from corporate president to a front line, leadership role with World Vision. It will be time well spent.

© L.D. Turner 2011/ All Rights Reserved

Related articles

• Proactive Compassion and Authentic Christianity (Part One) (ldturner.wordpress.com)
• Richard E. Stearns: Evangelicals and the Case for Foreign Aid (online.wsj.com)

Hope Yet for Mainline Denominations

Hope Yet for Mainline Denominations.

Panel: Church is too U.S.-centric – UMC.org

Here is link to an interesting article addressing the global realities of an expanding Christian faith worldwide. The article deals with these issues as they are being addressed in the United Methodist Church, which is my home denomination.

Panel: Church is too U.S.-centric – UMC.org.

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

Back and Better Than Ever

I apologize for being off this site for so long, now. As some of you may know, especially if you are also a reader of my Wellsprings and Wineskins blog, I have been in poor health for some time now, struggling with complications of advanced cardiovascular disease and Congestive Heart Failure. The good news is I had surgery on Tuesday, March 16 and am now at home and beginning the process of recovery. A major part of that recovery will be spent getting WellSprings and WineSkins back up to speed.

I want to thank all you who lifted me up in prayer and all of those who gave me moral and spiritual support during this time. I had a difibrillator/pacemaker installed and hopefully this will improve my quality of life somewhat, especially my energy level. I anticipate being back on line with my speaking engagements by mid-April.

Blessings,

L.D. “Mick” Turner

Wise Words for Today

Jesus’ kingdom is not like the other kingdoms of the world, and that’s the point. It is a different kind of kingdom than the worldly kingdoms based on money, power, violence, and sex. The kingdom of God, which Jesus came to inaugurate, is meant to create an alternative reality in this world and, ultimately, to transform the kingdoms of this world. Inaugurated by Jesus, but not yet brought to its final fulfillment, it is always a kingdom that is “already” but “not yet.”

Jim Wallis

(from The Great Awakening)

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 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 2009/ All Rights Reserved

The Christian Faith: A Future Vision

Mick Turner

As the new century begins to unfold, we often hear many so-called and often self-proclaimed “experts” on culture and religion predicting the extinction of Christianity. If one listens closely to these pundits, it would seem the faith is already in its death throes, gasping vainly for its final breath. Are these doomsday prophets correct? Is the ancient and once-vibrant church universal on the cusp of being relegated to the dust bin of sociological irrelevance?

 The answer is clear: Yes and no.

 If one is speaking of the Church in its traditional form and structure, securely anchored to its dated and increasingly ineffective methodology of encountering the world, then the answer is a resounding yes. The Church of yesterday is rapidly becoming just that – the Church of yesterday. Stubbornly clinging to a Jurassic vision of its mission, function, and structure, the traditional church is incapable of successfully navigating the shifting shoals of the post-modern world. To make matters worse, people outside the Church have an increasingly negative view of Christianity in general and Christians in particular.

 There can be little doubt that we are living not only in the post-modern age, but the post-Christian age as well. Some of our more cocooned brothers and sisters may be in denial of this fact, but that doesn’t change the fact that it is true. And now hear this, things are not going to go back to the good old days. As the old saying goes, once it’s a pickle, it ain’t gonna be a cucumber ever again. Don’t just take my word for it, take heed of these statistics, culled from the research of several prominent church historians and sociologists, as well as renowned researcher George Barna.

 Historians postulate it took from the beginning of the church to the year 1900 for followers of Jesus to make up 2.5 percent of the world population. In the seventy years beyond that, it more than doubled. By 1970, the number of committed believers in the world expanded to over 6 percent. From 1970 to 1992 the number doubled again. So right now, in the world it is something like 12 or 13 percent. These are followers of Jesus Christ, people who say, “I am born again.” Here’s what’s really interesting. Seventy percent of this growth happened in the last fifteen years. All of that sounds pretty good, Turner, so why are you waving all these red flags in our faces? Well, here’s why:

  Seventy percent of that growth is happening outside the United States.

 The trends on our shores are just the opposite. In America today, over 85 percent of the churches are stagnant or dying. And while the appearance is there is an abundance of churches, the truth is most are nearly empty buildings with an average attendance of fewer than seventy-five. Every week more churches close their doors. Even in Nashville, the buckle of the Bible Belt and home to numerous large para-church ministries, churches are being turned into storage buildings, office complexes, and strip joints. Some downtown churches are more famous for the architecture than for the person and purpose they were built to glorify.

“America is fast becoming the land of empty church buildings and hollow religion,” said David Foster, founding pastor of one of Nashville’s largest congregations. “Out of   450,000 Protestant churches, we lost fifty thousand churches in the ‘90’s. I heard a denominational leader say recently roughly 5,000 ministers are leaving the ministry every month. These are obscene and sobering numbers.”

 Not such a pretty picture, is it? I live in the heart of the Bible Belt, where people still go to church in large numbers and Christianity remains a strong force in the cultural mix. We have no real shortage of churches and, except for several crisis-driven denominations, few churches are actually closing their doors. Still, the trend of declining numbers is more apparent in the larger cities in the Bible Belt, like Nashville, Memphis, and Atlanta. In other parts of the country, entire denominations seem to have on foot in the morgue and the other on a banana peel.

  Denominational leaders and church leaders tend to react in one of four basic ways: outright denial; panic-fueled tail chasing, like a dog running in circles; blaming everyone but themselves; or trying to find new, creative ways to fix the mess. Only Number Four has the proverbial snowball’s chance.

 A significant section of the Body of Christ has arisen, showing not only signs of life, but also a freshness of vision, a flexibility of methodology, and a contagious optimism. Often referred to as the “Emerging Church”, this proactive, mission-driven force in the Church is proving that the demise of the Christian faith is, to echo Mark Twain, greatly exaggerated.

 In my mind’s eye, I often see Christ standing before the fetid tomb of Mary and Martha’s brother. With a calm, reassuring voice, Jesus spoke:

 Lazarus, come forth!

 Some of those assembled there initially expressed concern:

 But Lord, he has been dead four days. He stinketh.

 In spite of the odor, Jesus called his friend back to life and Lazarus responded. Still wrapped in his burial cloths, the once-dead man now walked with new life. As the vision progresses, it is no longer Lazarus who I see resurrected at the Lord’s call, but the contemporary Church. Particularly, I see the revitalization and renewal of the old Mainline denominations, so rich in tradition and resources. These denominations have experienced the greatest loss in terms of numbers and influence, yet it is these very segments of the Church that have the most to offer.

 As the Body of Christ finds its way in our post-modern, post-Christian culture, I believe we will see major changes in the way the Church goes about its business. In addition to shifts in organizational structure and a reduced role of the ordained clergy, the churches that survive will be the ones that are innovative, transformative, and incarnational.

 If the Church is to reach the growing post-Christian culture in ways that are relevant and effective, several things must be seen with clarity and focus. First, the primary question that must be answered is not, “How can we evangelize these people?” Instead, the relevant question must be, “How can I help you?” It is through this sort of proactive Christian service that the Church’s evangelistic witness can be best fostered. Secondly, the Church must reconsider how it can best present the truths of the faith in new wineskins that are more appropriate than the 19^th Century model that is commonly used even today. We must re-introduce people to God, to Christ, to the Scriptures, and to the Church and this must be done in ways that are both practical and palatable, given the parameters of the environment in which the Church is now operating.

 One salient and ubiquitous feature of 21^st Century America centers on the increased interest in all things spiritual. Increasingly, people are seeking spiritual experience, not just dogma, doctrine, and didactics. Many Americans find themselves encountering the reality that something important is missing from their lives and they are quite active in their search for an answer. It is here that the Church has consistently fallen short of the mark.

 Protestant Christianity in particular has long been suspicious, even paranoid, regarding spiritual disciplines and spiritual experience. As a result, the Church as we know it has been narrowly focused on belief and doctrine, ignoring the experiential, subjective side of an individual’s walk of faith. Discipleship programs have traditionally been focused on regimented Bible study and the central aspect of the overwhelming majority of Protestant worship services is the pastor’s sermon. Is it any wonder that many churches see dwindling numbers? The spiritual seeker of today finds the typical church service and discipleship program as unsatisfying and irrelevant. As a result, they turn elsewhere. Spiritual paths such as Buddhism, Yoga, Wicca, and many self-help programs are flourishing, primarily because they are more likely to address the needs of today’s spiritual seeker.

 Connected with this lack of deep discipleship on the part of the Church is a general lack of transformative experience among the faithful. According to the majority of sociological and spiritual research done by Gallup, as well as George Barna, the typical believer is not significantly different than the non-believer in terms of worldview. Our pews are filled with sincere people who are, in the words of Thoreau, living lives of quiet desperation. This unfortunate reality accounts for the fact that a tour of any Christian book store will reveal a plethora of books with dust jackets that claim the book will, “change your life.”

 Why do so many Christian experience such a desperate quality of life and seek something life-changing? Precisely because the Church has not provided a consistent means for spiritual growth and fulfillment. Let’s get real about this. A few praise songs, a couple of corporate prayers, a didactic Sunday School lesson, and a sermon just doesn’t cut it. If the Church is to thrive in the context of the current culture, it must be transformative. Few people speak as clearly and consistently on this issue as Dallas Willard:

 “The overshadowing event of the past two centuries of Christian life has been the struggle between orthodoxy and modernism. In this struggle the primary issue has, as a matter of fact, not been discipleship to Christ and a transformation of soul that expresses itself in pervasive, routine obedience to his ‘all that I have commanded you.’ Instead, both sides of the controversy have focused almost entirely upon what is to be explicitly asserted or rejected as essential Christian doctrine. In the process of battles over views of Christ the Savior, Christ the teacher was lost on all sides…..Discipleship as an essential issue disappeared from the churches, and with it there also disappeared realistic plans and programs for the transformation of the inmost self into Christ-likeness. One could now be a Christian forever without actually changing in heart and life. Right profession, positive or negative, was all that was required. This has now produced generations of professing Christians who, as a whole, do not differ in character, but only in ritual, from their non-professing neighbors….”

  Finally, the Body of Christ must develop innovative methods of giving flesh to its primary mission: incarnating Christ. The new Church must be mission-driven and willing to get its hands dirty. I believe the 21^st Century churches that thrive will increasingly be those that arise out of the culture where a need exists. These types of congregations will be largely unconventional in terms of make up and methodology. Numerous examples already exist and can serve as models upon which new, innovative churches can be built. Congregations like “Mosaic” in Los Angeles, “Solomon’s Porch” in Minneapolis, and “The Rock” in Huntsville, Alabama are but three among many examples to build upon. These churches are thriving because they encounter the surrounding culture and grow within the context of that culture.

 If the Body of Christ can incorporate progressive innovation, transformation, and incarnation into its calling and its mission, the consistent answer to the naysayers who are blowing Taps on Christianity will be a resounding, “No!”

 The Church faces major challenges as it learns to live within a cultural context in which it finds itself increasingly marginalized. We can either put our heads in the sand and pretend the storm isn’t on the horizon, or, we can come up with creative new wineskins to fulfill our commission being salt and light in our world. Realistically, we can assume some churches will do well, while others will become flavorless seasoning and blown out light bulbs. Some will become, in the words of Paul, a pleasant aroma to the nostrils; while others, unfortunately, will stinketh.

  How individual churches choose to respond to the realities of the situation will determine whether they will die, survive, or thrive.

 © L.D. Turner 2009/All Rights Reserved