In the “Third Season” of Life Together

“This is my beloved and this is my friend…” (Song 5:16)

This is the verse that caught my attention when my wife Gail and I fell in love many years ago. The words express what we both have always wanted in marriage: a partnership characterized by genuine love and friendship.

And now we are approaching an empty nest. Married 33 years today, Gail and I have begun and are looking forward to what will happen in the “third season” of our adult life together.

The first season was when we met, courted, married, and began life together in a small village in Vermont.

I met Gail (folks called her “Gig” then) at Bible college in Pennsylvania. One Saturday morning, my roommate forced me, a new student, out of bed to attend tryouts for a singing group that would travel to different churches and represent the college. I made the cut, and soon became intrigued by the cute, energetic pianist that accompanied and sang with us. Over the course of that school year, she and I fell in love and have been together ever since.

We survived traveling together in another gospel team that next summer, assisting with her parents’ move to a new house (quite an experience!), and being separated during my senior year. She was a year ahead of me and had already graduated. So she went back to Vermont to pursue a one-year nursing degree. After I graduated and spent a summer helping my ailing pastor in my home church, I moved to Vermont in the fall of 1978, and stayed with her family until I received a call to our first church, a small Baptist congregation in southern Vermont. We were married in December, 1978.

Continue reading “In the “Third Season” of Life Together”

Christianity In America: A Crisis, or, The Evangelical Emperor Has No Clothes (as found on your library shelf)

A few weeks—ok, months—ago I started writing on what I see in general when I look at today’s evangelical church in America. I called the series The Naked Emperor. I have been kept from revisiting this by work and illness and … oh, lots of things. I do plan to finish what I started, but now not until after the first of the year. Except for today.

Lisa Dye led us off today with a wonderful overview of David Augsburger’s Dissident Discipleship. And Chaplain Mike has a review of N.T. Wright’s Simply Jesus lined up for next week. So it’s my turn at the review stand. It just so happens this book articulates much of what I want to say in my series. The book I’m speaking of is Christianity In America: A Crisis by E.G. Homrighausen.

Homrighausen, a distinguished theologian and former professor of Christian education at Princeton Theological Seminary, doesn’t mince words when it comes to what he sees as wrong with Christianity in America. He gets right to it in his opening paragraph:

Sincere lovers of the Church are disturbed by the state of the churches in our country. Certain trends have developed within them to weaken their clear witness and their inner reality. In many local churches the undignified and chaotic nature of the work indicates a lack of true justification for their existence. It is hard to distinguish these churches as other than mere social or educational institutions. Cheap entertainments, petty programs, overactive organizations are in many cases a waste of time and energy and a travesty upon the honor of the Church. Quiet stability, dignified strength, and genuine respect for the holy things of God have flown, and the minister is often helplessly caught in the whirl of wasteful disintegration, or is himself so lacking in true theological vigilance and intellectual integrity, as to unconsciously further this tendency. There are few churches in our country that can escape this ubiquitous and subtle influence.

Wow, E.G., don’t mince words. Tell us just how you feel.

Continue reading “Christianity In America: A Crisis, or, The Evangelical Emperor Has No Clothes (as found on your library shelf)”

Dissident Discipleship: A Book Overview

Recently I read the book Dissident Discipleship by David Augsburger. He wrote it in 2006, but I think his topic is evergreen: What makes someone a true disciple of Jesus? Augsburger tells it from an Anabaptist perspective.

Once we give assent to Christ’s lordship, recognize the necessity for and effectiveness of his shed blood to atone for our sin and trust him to reconcile us to the Father, what happens next? Do we stop and rest forever in the comfortable thought of our salvation … or do we lace up our sandals and spend our remaining time on earth following the Rabbi into the unknown … the all too often inconvenient and frightening unknown?

Augsburger writes with the weight of a Ph.D. and a whole career of thought behind the theology he develops in the pages of his book. I write with many fewer words, a much shallower background on the subject and an admitted defensiveness in a couple of instances. Nevertheless, following is an overview as well as some personal response and reaction.

True discipleship, according to Augsburger, consists first of practicing radical attachment. He describes it as not just believing in Jesus, but “believing Jesus and believing what Jesus believed.” Agreeing with German theologian Jurgen Moltmann, he contends that radical attachment is a dangerous prospect. Moltmann writes, “It does not promise the confirmation of one’s own conceptions, hopes and good intentions.” Amen. (I say this with a degree of confusion that comes from being in the process of assessing and abandoning a few long held ideas and acquiring new ones. The transition is painful. At what point does it stop feeling that way … or do I just need to get over my need to always feel unconflicted?) Radical attachment puts us at odds with our own expectations of what is good and right. We think it shouldn’t, but it does. We use internal peace … or comfort … as the gauge to determine adherence to Christ. Ironically, it seems that holding onto the ideas and ways that bring us peace often keep us from following Christ. Witness the rich young ruler. Abandoning all and risking the familiar and comfortable to run after Jesus brings us into true fellowship, but the resulting heart pounding and inner turmoil is too much to bear for many would-be disciples.

Continue reading “Dissident Discipleship: A Book Overview”

“It’s not that I have to; it’s that I get to.”

One of the great love stories of my lifetime is that of Robertson and Muriel McQuilkin.

Dr. Robertson McQuilkin was a respected Bible teacher, author, and missionary leader who was president of Columbia Bible College (now Columbia International University) from 1968 to 1990. During the 80’s his wife Muriel began showing signs that her memory was deteriorating. She was diagnosed with Alzheimer’s disease, but continued to try and live as normally as possible.

Gradually, however, Muriel began losing her life. First, she could no longer do her radio program. Then she had to give up speaking and all forms of public ministry. She tried to keep counseling the young people who came to her and stay involved in the community, but it wasn’t long before those efforts failed. Even the letters she wrote to her children were becoming incomprehensible.

In 1990, McQuilkin wrote, ‘Muriel never knew what was happening to her, though occasionally when there was a reference to Alzheimer’s on TV she would muse aloud, “I wonder if I’ll ever have that?” It did not seem painful for her, but it was a slow dying for me to watch the vibrant, creative, articulate person I knew and loved gradually dimming out.’

At age 57, Robertson McQuilkin approached his board and encouraged them to begin searching for his successor. If Muriel were to need him full-time, he planned to make himself available for that. But it was a struggle for the college president. He had devoted his life to Christian service. Dear friends and colleagues reminded him of that and encouraged him to arrange for care for his wife so that he could continue to serve Christ and his Kingdom. After all, did not Jesus say that sometimes we must “hate” those nearest and dearest to us for his sake?

Against this counsel, Robertson McQuilkin resigned from Columbia in 1990 to care for Muriel.

When the time came, the decision was firm. It took no great calculation. It was a matter of integrity. Had I not promised, 42 years before, “in sickness and in health . . . till death do us part”?

This was no grim duty to which I stoically resigned, however. It was only fair. She had, after all, cared for me for almost four decades with marvelous devotion; now it was my turn. And such a partner she was! If I took care of her for 40 years, I would never be out of her debt.

Perhaps Robertson McQuilkin’s heart is seen most fully in these unforgettable words: “She is such a delight to me. I don’t have to care for her, I get to.”

By 1993, Muriel McQuilkin could no longer recognize her husband. In 1996, Robertson wrote, “Love is said to evaporate if the relationship is not mutual, if it’s not physical, if the other person doesn’t communicate, or if one party doesn’t carry his or her share of the load. When I hear the litany of essentials for a happy marriage, I count off what my beloved can no longer contribute, and I contemplate how truly mysterious love is.”

He cared for her until her death in September, 2003.

Love truly is mysterious and wonderful. It looks at people and situations and, when others might say, “Do I have to?” love says, “What a privilege! I get to!”

• • •

The following is a slide show of the McQuilkins, with audio from his moving resignation speech in 1990.

 

For three classic CT articles by Robertson McQuilken on his love affair with Muriel, and the privilege of caring for her, read:

The AMiA Leaves Rwanda: What Happened?

Note from CM: Perhaps you’ve read stories in recent days about the separation of the Anglican Mission in the Americas (AMiA) from its majority-world leadership in the Church of Rwanda. The AMiA (founded in 2000) is based in South Carolina, and has been under the oversight of the Rwandan province. It has grown impressively, having now some 156 churches and missions in the U.S. and Canada.

I have asked our friend and Liturgical Gangsta, the Rev. Dr. Joe Boysel, to give us perspective from one who serves in AMiA. I hope this will be informative and helpful to those who have wondered about what happened, what issues this situation raises, and what the future may hold.

• • •

Rev. Joe Boysel

The AMiA Leaves Rwanda: What Happened?
By the Rev. Dr. Joe Boysel

When Charles (Chuck) Murphy and John Rodgers were consecrated bishops by the archbishops of Rwanda and Southeast Asia in January 2000, many people believed it was the beginning of what might become a new way of being Anglican in North America. Indeed, many people in the Anglican family presumed that foreign oversight offered a means by which we could maintain an ecclesiastical requisite (i.e., connection to the worldwide Anglican Communion) without having to be attached to what we saw as the sick, dying, and apostate Episcopal Church (TEC). The Anglican Mission in the Americas (AMiA), as we came to be known, thus offered a novel – yet authentic – alternative to TEC. The AMiA was a lifeboat for Anglicans in a rough and inhospitable sea of apostasy.

Surprisingly, however, things weren’t always so pleasant in those early days for the newly rescued Anglicans. Bishop Murphy was called “arrogant” and a “schismatic,” not just by those who were adversarial to orthodox Anglicanism, but by people who not only shared an orthodox theology but who would also, in very short order, pursue the very same path themselves, seeking overseas episcopal covering as they too jettisoned TEC.

For nearly 11 years the AMiA’s life with the Anglican Church of Rwanda (PEAR) was not only fruitful it was bountiful. The AMiA’s church planting strategies were blessed and we watched our tribe grow and grow. Our relationship with PEAR was such a blessing on both sides of the Atlantic. What grew out of that relationship, however, was an awareness of a unique missional vocation in the AMiA. Bishops, priests, deacons, and lay people all shared a passion to reach the continent for Christ. Not many of us cared about ecclesiastical politics or structures, we had a home in Rwanda and we had a job to do. Many people willingly sacrificed personal comforts for the sake of the mission. AMiA folk began to see ourselves as missionaries in our own culture in ways that mirrored what one would think of in cross-cultural missions. We began to realize that we were not a lifeboat for disaffected Episcopalians, we were a Mission.

In 2008 a Conference of Orthodox Anglicans, led by archbishops and bishops, particularly from the Global South, met in Jerusalem (this same year many of these bishops also boycotted the Lambeth Conference in London). The rationale for the conference was to determine the future of the Anglican Communion in the world, especially as that related to the areas of the world where the Gospel was under attack from what it saw as rogue churches like TEC. The consensus of the conference was that new provinces were needed to operate in areas of great apostasy. While this may seem like no big deal to American Evangelicals, I assure you it was a very big deal to Anglicans! Essentially then, what the Global South bishops were communicating was that they no longer recognized TEC as an Anglican Church and thus saw the need for a new province in North America. The new province they envisioned would become known as the Anglican Church in North America (ACNA). Not coincidentally, then, the following spring saw the birth of the ACNA as an orthodox alternative to TEC.

Continue reading “The AMiA Leaves Rwanda: What Happened?”

“Home Is Where We Are Together”

Today we meet Dr. Robert H. Mounce and his wife, Jean.

Zondervan Publishing says the following about Dr. Mounce: he is  “president emeritus of Whitworth College, is the author of a number of well-known biblical commentaries, including the volume on Revelation in the NICNT. Dr. David Hubbard, former president of Fuller Theological Seminary, refers to him as “one of our generation’s most able expositors.” He was involved in the translation of the NIV, NLT, NIrV, and especially the ESV.”

Dr. Mounce was kind enough to send me a link to the following video. As of this posting, it had received over 6,600 views on YouTube.

Whatever Robert Mounce’s accomplishments may have been as a teacher and author, they pale in comparison to the faithful love he shows to his wife, as portrayed in this video.

“…and that’s what love is — it’s placing the welfare of the other ahead of your own.”

 

Public Scripture Reading: The Sublime and the Ridiculous

UPDATE: Thanks to Mike Bell, who alerted us to this follow-up article by Tim Challies in which he explains his stance. I’m still not buying it.

• • •

Anyone who worships in a liturgical church and folks in every tradition that values the place of Scripture in corporate worship will find some points to appreciate in the article by neo-Calvinist blogger Tim Challies on The Public Reading of Scripture.

For liturgical types like me, corporate worship equals Word and Table. So, if scripture and sacrament are at the heart of what it means to worship God and receive the benefits of the Gospel for the church gathered, we ought to be concerned about how we speak the Word and how we offer the Meal.

When it comes to the Word, this includes not only preaching but other elements, such as reading the Bible in public. I agree with Challies when he says, “Reading Scripture is not something we do out of duty or obligation, but something we do in delight, trusting that it is a means by which the Lord blesses, pursues, convicts and draws. To stand at the front of a church and read the Bible is to stand in the place of God and proclaim his Word.”

Therefore, argues Challies, churches should prepare people to read Scripture well. His own congregation has “a Scripture Reading Ministry—a ministry of those who are specially trained and equipped to read the Word of God and to read it well.”

He offers the following fine examples of what they train people to do:

  • Seek to understand the passage, its genre, tone, and basic meaning.
  • Practice reading it aloud and work through difficult words, names, etc.
  • Read through it on Sunday morning, and have it marked in your Bible so you are prepared.
  • Be aware of practical considerations such as your appearance, the microphone you will be using, your posture and the pace of your voice when reading.
  • Avoid common mistakes: (1) speaking too fast, (2) not enough preparation, (3) “preacher” voice, (4) speaking too quietly, (5) speaking with too little or too much feeling, (6) letting your voice trail off after a strong start, (7) speaking without a sense of confidence – as a herald.

These are wonderful, practical suggestions. I have heard a lot of bad Scripture reading in my life (some of it my own), and I think these suggestions can help both pastors and congregation members as they seek to read the Scriptures in public more effectively.

Unfortunately, Challies is going to get a lot more attention for a sentence in the beginning of his post that, in my view, sets forth a completely unnecessary restriction on this ministry“We consider this a teaching ministry, which means that it is a ministry reserved for men.”

Continue reading “Public Scripture Reading: The Sublime and the Ridiculous”

Carl

His name was Carl.

An old New Englander, he was strong and mostly silent. He was always pleasant to me, a young minister who had come to the mountains to take the pulpit in my first church. As with many of the men who lived in those hills, it was his wife who was actively involved in the church. There were notable exceptions, but a majority of those men would rather hang around the volunteer fire department or find some chores to keep them busy on Sunday morning. Carl would attend services with his wife, but I didn’t see him much at church activities besides that.

Still, we did exchange pleasantries often. His wife was the church treasurer, so every Monday I’d stop by their house for my check. At other times, I might have bills or receipts to turn in or questions about some financial matter that took me to their house, so I’d see him out in the yard or in the kitchen. Sometimes I’d sit with them and have a cup of coffee. He mostly smiled and listened as his wife and I talked.

I was young and naive, clueless about adult life, ignorant of the culture where I had just relocated, and wrapped up in moving away from home, getting married, living in a place of my own for the first time in my life, being called to my first church — you name it, everything was new. I was a babe in those hills. What’s more, I had landed among people who were deeply rooted in the rocky earth of those green mountains. The congregation itself had first been established in 1814. The buildings in which we met were over a hundred years old. Most of the folks belonged to families who had been there for generations. I was a fresh sprout among ancient oaks.

I am sure guys like Carl shook their heads in wonder at my youthful brashness, the silly things I said, the social blunders I committed. When you’re twenty-two, you know everything and you’re ready to take the world by storm. I’m thankful I went to a place where people had their feet on the ground. They had seen young pastors come and go, had heard the bluster and dogmatism, had put up with being experimented upon and forced to try newfangled practices. They mostly outlasted ’em. They would do the same with this young buck.

In my second year at the church, Carl had a stroke.

I did my best to visit the family at the hospital and see them through the critical care period. To be honest, I don’t remember much about those days. What I recall is later, after Carl came home. As far as most of his body was concerned, he remained healthy and active. But Carl could no longer communicate. This strong silent man now had no words to speak at all.

This young pastor began to visit more often. Carl’s wife stayed home more and church attendance became less regular. Social situations could be a bit awkward. You see, Carl would give the appearance of talking and entering into conversations, but he made no sense. It was impossible to tell if he was comprehending anything that was being said to him or in the gibberish he spoke. But Carl would smile and “talk” just as if he was a full partner in whatever discussion was taking place around him. In fact, he may have been more talkative than before.

Sometimes this could be kind of funny. Sometimes it was heartbreaking. All of the time, it was Carl’s new reality, one his wife shared with him. It became hard on her. The partner with whom she had shared words for decades could no longer communicate. She got frustrated trying to help him with any number of simple tasks. She got cabin fever. She didn’t feel as useful at church or in other activities in which she’d been involved. The young pastor had a parishioner who needed regular encouragement.

And so I visited. And there we sat, the three of us. Carl’s wife and I would talk about church, what was happening in the community, our families, and how she was getting along with Carl. Carl sat with us and smiled and made his unique, incomprehensible contributions. I was in way over my head.

The novice minister had come to the end of his tricks fast. I had to learn right then and there that things happen in life I can’t change, fix, or make better. I came to the realization that words don’t solve all problems. I had to admit that I don’t have answers, that I don’t even understand the problems sometimes. I was forced to practice and come to appreciate the art of simply being with someone, sitting, listening, attending to the situation at hand without “working” in any tangible fashion to improve it.

I watched an unforgettable demonstration of love, as a woman kept her promise “for worse” and “in sickness.” Recognizing right away that I had little to offer in the light of such profound devotion, I learned the power of simple encouragement. All I brought to Carl’s home were a few words of affirmation, a couple of Bible verses, and a prayer or two. Such were the rudimentary tools I had to work with in those days. But, to be honest, I probably could have said the same simple things every time I visited — or nothing at all — and frankly, it would have been enough.

I learned that just dropping by, having a cup of coffee, showing a bit of kindness, and sitting for awhile could make a real difference for somebody. Who knew?

And that a pastor, even a young and clueless one, can represent the gracious, healing Word of God to hurting people.

And that pastors are made by means we would seldom choose and might never imagine.

I’m thankful for everything I’ve learned in church, in Bible college, and in seminary. But when it comes right down to it, it was people like Carl who helped me learn what it means to be a pastor.

 

The Three Advents

Monday Merton Musings, December 12, 2011
The Three Advents

In one of the chapters in Seasons of Celebration, Thomas Merton reflects upon “The Sacrament of Advent in the Spirituality of St. Bernard.”

St. Bernard of Clairvaux (1090-1153), from a noble family in the French province of Burgundy, became a monk at the monastery of Cîteaux, which had been established in 1098 with a mission to restore the Rule of St. Benedict. (He thus formed part of the original Cistercian order to which Merton belonged centuries later.) In a few years, Bernard moved to found a new house, Clairvaux Abbey, and his name has been associated with it ever since. Bernard was noted for his personal charisma, homilies, and literary gifts. His profound influence is seen in the fact that he personally saw to the establishment of sixty-five of the three hundred Cistercian monasteries founded during his thirty-eight years as abbot.

In his writings on Advent, Bernard emphasized that there are, in fact, three Advents to keep in mind.

Bernard of Clairvaux

St Bernard frequently returns to the idea of the “three Advents” of Christ. The first of these is the one in which He entered into the world, having received a Human Nature in the womb of the Blessed Virgin Mary. The third is the Advent which will bring Him into the world at the end of time to judge the living and the dead or rather, in the light of what has been said above, to make manifest the judgment which the indifferent have brought upon themselves by failure to receive His love and the salvation which the elect have accepted from the hands of His mercy. The first Advent is that in which He comes to seek and to save that which was lost. The third is that in which He comes to take us to Himself. The first is a promise and the third is its fulfillment. To meditate on these two Advents is to sleep between the arms of God with His left hand under our head and His right hand embracing us….

The three Advents of Christ are the fulfillment of the Pascha Christi. But so far we have only spoken explicitly of the first and third. The second is in a certain sense the most important for us. The “Second Advent” by which Christ is present in our souls now, depends on our present recognition of His pascha or transitus, the passage of Christ through our world, through our own lives.

Meditating on the past and future Advents, we learn to recognize the present Advent that is taking place at every moment of our own earthly life as wayfarers. We awaken to the fact that every moment of time is a moment of judgment, that Christ is passing by and that we are judged by our awareness of His passing. If we join Him and travel with Him to the Kingdom, the judgment becomes for us salvation. But if we neglect Him and let Him go by, our neglect is our condemnation! No wonder St Bernard would not have us ignorant of the Second Advent, the “medius Adventus,” the “time of visitation.”

Meditation on the first Advent gives us hope of the promise offered us. The remembrance of the third reminds us to fear lest by our fault we fail to receive the fulfillment of that promise. The second Advent, the present, set in between these two terms, is therefore necessarily a time of anguish, a time of conflict between fear and joy. But this is a salutary struggle! It ends in salvation and victory because it purifies our whole being. Nevertheless, the middle Advent is more a time of consolation than of suffering if we reflect that here too Christ really comes to us, really gives Himself to us so that we already possess our heaven in hope.

Hoosiers Rejoice

Gaudete Sunday came early for Indiana University basketball fans Saturday. Here’s the shot that gave them a long-awaited win over a top-ranked team (their first since 2002). Even sweeter for Hoosier nation, it came against Kentucky. The season is young, but don’t look now, expectations just went through the roof in the heartland.