Recommended readings: Glen Messer on ecclesiology

As this blog has been focusing recently on ecclesiology, especially reviews of the UMC's draft ecclesiology document, "Wonder, Love and Praise," I thought it appropriate to link to some other online theological reflections on United Methodist ecclesiology.

Dr. Glen A. Messer, II, has published two electronic resources related to this topic. One is two draft chapters of a book entitled, Concepts of Connection, which takes a connectional approach to exploring United Methodist ecclesiology. The second is an e-book entitled Perfecting Unity and published by the UMC Office of Christian Unity and Interreligious Relationships. This book is intended as an "aid to discernment" and prompt to discussion of issues related to church unity in a broad sense. It puts conversations about ecclesiology in an ecumenical perspective.

A Cooperative Ecumenism: Glen Messer on Grace Upon Grace: A Church Formed By Grace

Today's post is the latest in a series of posts that are re-examining the mission document of The United Methodist Church, Grace Upon Grace (Nashville: Graded Press, 1990). Various United Methodist mission professors and practitioners are re-examining this theological statement and how it can inform our corporate life in The United Methodist Church today. This piece is written by Dr. Glen Alton Messer, II, the Associate Ecumenical Staff Officer of the Office of Christian Unity and Interreligious Relationships of the Council of Bishops of The United Methodist Church. Dr. Messer also teaches Christian History and Methodist Studies and is currently an Adjunct Lecturer at Yale Divinity School. Dr. Messer is commenting on paragraph 54 on "global awareness," from the ninth section of the document, "A Church Formed By Grace." Use the "Grace Upon Grace" tag to identify other posts in this series.

Paragraph 52 of Grace Upon Grace gives a strikingly clear statement about how United Methodists are to understand ‘ecumenism’ — and in so doing, gives important guidance as to how the relationship between mission and ecumenism is to be understood. Among those working in the field of Ecumenism, there are many variations upon what the word means. The Vatican Council II statement on the subject (the decree on ecumenism entitled, “Unitatis Redintegratio”)[1] makes clear in its name the understanding of the term from a Roman Catholic perspective — the goal of ecumenism is reintegration of Christians separated through centuries of schism. Among many Protestants of Europe and the United States, ecumenism — or “Christian unity” — has been less an institutional goal than one of varying degrees of co-operation and fellowship. Many of the social reform movements, tract societies, and Sunday school efforts in the 19th century are good examples of this practical understanding of ecumenism. Striving for greater co-operation, we find the 1910 Edinburgh Conference trying to avoid competition among Christian churches and unnecessary duplication of efforts (e.g., building one hospital instead of two, etc.). And, while the Edinburgh Conference is often mentioned as the birth of the modern Ecumenical Movement, the Conference did not push in the of direction institutional consolidation.[2] With many options for how to understand the concept, Grace Upon Grace gives some shape — with the authoritative voice of General Conference to back it up — to how to understand the goals of United Methodist ecumenism and how these relate to the work of mission and the overall life of the church.

Central to this paragraph’s “ecumenical affirmation” are ecclesiological claims regarding the basic understanding of the very nature of the meaning of “church.” It states that, “Mission is ecumenical as we seek to live in cooperation and communion with the many authentic Christian communities that God in grace calls into existence.” This is not a vision of God’s church as broken and shattered into parts because of its various institutional manifestations and groupings of people into various Christian traditions. Instead, the communities are called into being through God’s grace — as expressions of God’s creativity — with the expectation of mutual recognition of kinship in the faith and life of God in Christ Jesus. Just as God did not make only one person to be “the” Christian, neither did God make only one institutional expression of church to be “the” church. Our unity is found in God and in our living the Christian life shown to us in the earthly ministry of Jesus. Our unity is in the grace of God experienced through God’s Spirit. And so, paragraph 52 concludes, “We desire to live in communion with all who are in communion with Jesus Christ. We are thankful for all sisters and brothers in Christ and we seek unity amidst our diversity.”

In many respects, this statement expresses a positive view of God’s creativity in multiplicity (expressed in our “unity amidst our diversity”). Typical of many Wesleyans over time, United Methodists often have tended to look at the glass half-full and have held to the expectation of its being filled (to overflowing); rather than moaning that it is half-empty and that God’s calling new Christian communities into being is evidence of the shattering of the one church. What is at stake is the question of relationship. How will we live together with other Christians in faithfully giving witness to the Gospel and the active love of Christ Jesus in the world? United Methodists have expressed in this statement that they are willing to call “Christian” all those who are in “communion with Jesus Christ.” There are no doctrinal or ecclesiological litmus tests that must be performed before we are willing to extend our hand in love and fellowship towards those who are fellow laborers called by God to work for God’s Kingdom. Our energy is applied elsewhere — in the desire to heal a broken world, feed the hungry, heal the sick, and offer hope to those in despair. It is a practical sense of ecumenism, a practical sense of ecclesiology — and a practical sense of mission.

That said, this “ecumenical affirmation” is in no way a surrender of a Wesleyan Methodist identity or a timidity about expressing that identity in how we live the Christian life. Just as other Christian communities have been affirmed in their authenticity, the statement no less applies to United Methodists as well. While we can look upon this statement as declaring that we seek to embrace other Christians in an effort to co-operate in mission together, it is important to be authentic in ourselves as expressions of God’s creative grace, not hiding our light under a bushel. Unless we make ourselves “present” by offering ourselves as ourselves to others, we invite others to an empty embrace in which their arms circle around nothingness. Being United Methodists in mission and ecumenism “inseparably bound” together we need to be more than ‘polite’ — trying to draw attention away from any possible points of difference. We need to add our voices to conversations and add our ideas to co-operative efforts. Our “ecumenical affirmation” in this paragraph is a challenge to be confident in who we are and affirming of others whom God calls to the Christian life in different communities.

One of the great gifts of the Mission Movement of which we are a part — out of which Methodism came into being, in fact — is that mission work has called various communities of Christians together. The work of love has drawn us from relative isolation in our own communities to realize that the ‘scandal of disunity’ is a failure to be united in love and compassion towards all Christians, all persons, and all Creation. United Methodists in mission are engaged in the work that strives towards unity through our faithfulness in the work of ministry by which we love as Christ loves and live as Christ lives.

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[1]For the full text of this document in English, please see, http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decree_19641121_unitatis-redintegratio_en.html.

[2] John N. Collins, "Theology of Ministry in the Twentieth Century: Ongoing Problems or New Orientations," Ecclesiology 8 (2012), 12-13.

Claiming Expanded - Bishop Linda Lee on Grace Upon Grace: A Life Changed by Grace

Today's post is the latest in a series of posts that are re-examining the mission document of The United Methodist Church, Grace Upon Grace (Nashville: Graded Press, 1990). Various United Methodist mission professors and practitioners are re-examining this theological statement and how it can inform our corporate life in The United Methodist Church today. This piece is written by
Bishop Linda Lee, Bishop-in-Residence at Garrett-Evangelical Theological Seminary. Bishop Lee is responding to Dr. Glen Messer's comments on the eighth section of the document, "A Life Changed By Grace."  Use the "Grace Upon Grace" tag to identify other posts in this series.

The importance of reclaiming both our theological and our ecclesiastic roots was described in Messer’s commentary on “A Life Changed by Grace,” (Paras. 42-46 of Grace Upon Grace).  He discusses the importance of both these aspects of our United Methodist roots in the formation our Christian identity.  As United Methodists we are changed by the grace of God’s forgiveness (justification) and given new life through the process and practice of sanctification.  Reclaiming both our Evangelical and our Pietistic religious roots offers the perfect mixture for the Divine love of God to be expressed through our mission, both within our denomination and ecumenically.   This theological and historical reflection assists us to reclaim both the inward practices of personal piety and the outward response of social holiness and action.   John Wesley and our predecessor movements provide United Methodists with a sacred blend of the inner and outer expression of our faith as a response to God’s grace.  Messer says it beautifully:

“The emphasis upon justification was the driving force behind the Evangelical Movement.  The emphasis upon the Christian life was the driving force behind Pietism.  Methodism mixed the two like rocket fuel and oxygen – the spiritual power of love Divine, all loves excelling.”

As we consider these aspects of how United Methodist identity has been shaped, it seems good, in this 21st Century global world we live in, to also be intentional about claiming, celebrating and expanding and incorporating the diverse cultural and racial roots of our DNA as well.  Silently and sometimes unnoticed, since its inception, Methodism has been shaped by the theological and evangelical witness of people of color who bring fresh understandings of God’s movement in our midst.  Understandings of forgiveness  and new life from the perspective of those who have been the mission field, open new possibilities for what it means to be changed by God, and even of to whom it is we are to be in mission.  God has given us to one another and we long for that human confirmation described by Martin Buber in I and Thou:

“{Hu}Man wishes to be confirmed in his{her} being by {hu}man and wishes to have a presence in the being of the other…. Secretly and bashfully {s}he watches for a YES which allows him{her} to be and which can come to him{her} only from one human person to another.”

Through this authentic human encounter we become open to the work of God within us that compels us to live out our identity as those who have been changed by God and by one another.  Our mission requires us to reach out to the world.

Our world is shifting.  Our identity as United Methodists is shifting.  Our mission and mission fields are shifting. The needs in the communities and cities, towns and villages where our congregations are located or are near, make it a day to make the shift into the living out of Christ’s perfection in love not quite mentioned in this section of “Grace Upon Grace” as Messer notes.  Claiming the base of our heritage historically, ecclesiastically and culturally can give us the kind of foundation needed to be in mission in the 21st century with the personal piety and social holiness which are the roots of our Wesleyan legacy.  Our mission will indeed ‘bear new fruit in our time,’ and perhaps even yet see John Wesley’s dream realized:

“I continue to dream and pray about a revival of holiness in our day that moves forth in mission and creates authentic community in which each person can be unleashed through the empowerment of the Spirit to fulfill God’s creational intentions.” (How to Pray: The Best of John Wesley on Prayer)

To reclaim our roots and to claim the fullness of our historical, ecclesiastical and cultural diversity is another way to experience and to share the ‘grace upon grace’ that continues to be poured out through Jesus Christ.

A Historical and Ecumenical Look at Methodist Identity - Glen Messer on Grace Upon Grace: "A Life Changed By Grace"

Today's post is the latest in a series of posts that are re-examining the mission document of The United Methodist Church, Grace Upon Grace (Nashville: Graded Press, 1990). Various United Methodist mission professors and practitioners are re-examining this theological statement and how it can inform our corporate life in The United Methodist Church today. This piece is written by
Dr. Glen Alton Messer, II, the Associate Ecumenical Staff Officer of the Office of Christian Unity and Interreligious Relationships of the Council of Bishops of The United Methodist Church. Dr. Messer also teaches Christian History and Methodist Studies and is currently an Adjunct Lecturer at Yale Divinity School. Dr. Messer is commenting on the eighth section of the document, "A Life Changed By Grace."  Use the "Grace Upon Grace" tag to identify other posts in this series.

The section of Grace Upon Grace entitled, “A Life Changed by Grace,” (Paras. 42-46) focuses upon reformation of our lives by God’s grace experienced in both justification and sanctification. Reclaiming these dual Wesleyan doctrinal emphases the document points to the importance of Methodist identity as a carrier of theological content for mission. It states, “God is calling us to reclaim the roots of our heritage and produce new fruit in our time.” (Para. 44) Indeed, these paragraphs make the claim that it is the goal of our Christian existence to perfect our love and actions through conforming lives to the example of Christ (Para. 46) — hinting at, but never naming, the doctrine of Christian perfection.

These paragraphs make a number of useful statements that demonstrate the United Methodist commitment to action as well as sentiment. Salvation and growth in discipleship (Para. 43) are living witness that drives mission. To be saved in Christ Jesus is to be inspired to respond to God by learning to love as God loves — reaching out to others as God ceaselessly reaches out to us (“prevenient grace,” as we now term Wesley’s “preventing grace”). As God in Christ pursues us, so we are inspired by love to pursue others, to give aid, to seek the salvation and reformation of God’s Creation and all who inhabit it. There could be nothing more Methodist than this.

The text contains a couple of key challenges for those of us looking to it for reflection upon our understanding of mission, though. Namely, it gropes — without finding a firm hold — to be able to articulate the place of United Methodists in terms of identity and it is a bit soft in owning up to the peculiarity of our historic (and present day?) doctrinal emphases upon justification and sanctification.

As has already been noted in a previous post by Doug Tzan, this 1988 document proceeds from an understanding of Methodism that has its origins in England. This is not a mere historiographic claim. It has ecclesiological and theological implications that strongly shape the logically consequent understanding of mission.

Grace Upon Grace came into being only two decades following the creation of The United Methodist Church by the union of 1968. It also followed shortly after the 200th anniversary of the founding of the Methodist Episcopal Church (the first Methodist denomination to exist openly outside of the frame of a European Established — government sponsored — Church). At that time it was understood that Methodism carried within it “DNA strands” drawn from the Evangelical and Pietistic Movements active on the European Continent and in England; but further reflection raises good questions about what is more important to Methodist DNA — the Evangelical and Pietistic elements brought together or the Anglican container in which they were cultured and transformed into Wesleyan Methodism. British Historian, W. R. Ward, contributed important works during the 1990s relating to Methodism’s connections to these traditions that should give us pause to reconsider the roles of the Wesleys and the place of the religious tradition(s) they are credited with having launched.

My own work as ecumenical staff to the Moravian Church (Northern & Southern Provinces) - United Methodist Church Dialogue aimed at entering into a full communion relationship has further underscored for me how closely knit Methodism is into the fabric of the Pietistic Movement of the 18th century and following. It has helped sharpen my own sense that the history (and the identity) of Methodism has deep roots (not mere passing associations) with both Continental and English Pietism. Likewise, Methodism’s origins as one of the many expressions of the Evangelical Movement compel us to refocus our understanding of when we begin to talk about “ecumenism” in relationship to United Methodists and their predecessor denominations.

If we step back from the inherited stories about Methodists as a distinct religious group and instead begin to look at it as one of the expressions of religious communities formed in the contexts of the Pietistic and Evangelical Movements of the 18th century and forward we can also see that Methodism was born as a mission-driven “connexion” (sharing in the zeal found in both of the movements named) and that, at least at the grass roots level, Methodists have been in mission from everywhere to everywhere for all of their history. Institutional policies and historiographic understandings may not have recognized this fact — but this does not mean it has not been real.

As a test of this idea, let us observe that Methodisms in many parts of the world are mutually recognizable — and yet almost always contextually distinct. There has been colonial-style mission among Methodists. But the tradition(s) have been robust in their natural ability to become contextualized. This in defiance of the claims that Methodism is an “English” or an “American” phenomenon.

A common feature of Methodism the world over is that dual doctrinal emphasis discussed at the beginning of this post. And here is the proof of the identity and the purpose to be reclaimed: The emphasis upon justification was the driving force behind the Evangelical Movement. The emphasis upon the Christian life was the driving force behind Pietism. Methodism mixed the two like rocket fuel and oxygen — the spiritual power of love Divine all loves excelling.

There is much promise in rediscovering our identity — and perhaps understanding it better than we ever have before. We are diverse in our United Methodist tradition(s). This is true in the accounting of the churches that have come together in ecumenical union to form our denomination. It is also true in the long history of Methodism as a tradition from everywhere to everywhere — from England, America, Brazil, Korea, Zimbabwe, the Philippines, etc, and back. We are a Christian people born of mission and born to mission.