Professional Documents
Culture Documents
T E D A. C A M P B E L L R U S S E L L E. R I C H E Y
Garrett-Evangelical Theological Seminary. Candler School of Theology, Atlanta, G A
Evanston, IL
L I N D A E. T H O M A S
M I N E R V A G. C A R C A N O Lutheran School of Theology at Chicago,
Metropolitan District, Portland, O R Chicago, IL
MARY A N N M O M A N
General Board of Higher Education a n d Ministry,
The United Methodist Church, Nashville, T N
T H O M A S W. O G L E T R E E
T h e Divinity School. Yale University,
N e w Haven, CT
HARRIETT JANE O L S O N
T h e United Methodist Publishing H o u s e .
Nashville. T N
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Quarterly Review
Winter 2004
Editor: H e n d r i k R. Pieterse
Email: h p i e t c r s e ^ g b h e m . o r g
Website: http://www.quarterlyreview.org
Copyright 2004 by t h e General Board of Higher Education and Ministry
a n d T h e United M e t h o d i s t Publishing H o u s e
Volume 24, N u m b e r 4 Winter 2004
Editorial
ISSUE THEME:
T h e O r d e r s of M i n i s t r y : P r o b l e m s a n d P r o s p e c t s
T h e C h u r c h in Review
T h e Place of t h e G e n e r a l A g e n c i e s in T h e U n i t e d M e t h o d i s t C h u r c h
Lectionary Study
Osvaldo D. Vena 419
Book Review
The Children of Israel: Reading the Bible for the Sake of our Children, by D a n n a
N o l a n Fewell (Nashville: A b i n g d o n , 2003)
Reviewer: Patricia Barrett 439
HENDRIK R. PIETERSE
Endnotes
1. The call for this ministry study was presented as a substitute for Petition
41007, "Order of Associate Members and Local Pastors." The full text is avail-
able on the General Conference website at http://www.gc2004.org.
2. See Richard P. Heitzenrater, "A Critical Analysis of t h e Ministry Studies
s i n c e 1944." Occasional Papers 76 ( N a s h v i l l e : G e n e r a l B o a r d of H i g h e r
Education and Ministry, 1988), 10-12.
The Orders of Ministry: Problems and Prospects
M A R K W. STAMM
T h e congregation r e s p o n d s ,
T h e B e n e f i t s of F o c u s a n d E m p h a s i s
Church members, ordained and lay, should resist the temptation to d o t h e
tasks that have n o t b e e n assigned to them. U n d e r normal circumstances,
therefore, t h e elder should not be asked to m o w t h e church's lawn, or, for that
matter, to r u n its pledge campaign. She should, however, make her o w n
pledge and b e willing to share a b o u t t h e reflection process related to it. The
church should not only permit her to teach a b o u t stewardship but also expect
h e r to d o so. The church encourages her vocation by guaranteeing freedom of
the pulpit, while, at the same time, expecting her to work within the broad
outlines of t h e biblical narrative. That we d o not allow local churches to fire
elders allows t h e m to d o the work that G o d has called t h e m to do.
Indeed, t h e c h u r c h should affirm a n d magnify t h e teaching office of
t h e elder. T h e hierarchical u n d e r s t a n d i n g of ministry described earlier
e n c o u r a g e d elders to lose focus a n d t o a s s u m e m o r e a n d m o r e tasks t h a t
w e r e n o t particularly theirs. M a n y of t h e m s p e n t considerable time visiting
sick a n d shut-in m e m b e r s a n d d o i n g various t y p e s of social service work.
Such work r e m a i n s a n a p p r o p r i a t e function of their general calling t o
Christian discipleship; b u t m e m b e r s of t h e O r d e r of Elders should ask
themselves h o w s u c h w o r k can b e c o m e a peculiar expression of their voca-
tion as elders. At t h e least, t h e y s h o u l d d o m o r e m e n t o r i n g of lay visitors,
a n d t h e church s h o u l d e n c o u r a g e t h e m to d o so.
Elders should also focus o n their work of presiding at t h e sacraments.
The a d o p t i o n of 77315 Holy Mystery; A United Methodist Understanding of Holy
Communion by t h e 2004 General Conference again has called t h e church t o
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consider practicing t h e ancient n o r m of t h e weekly Lord's D a y Eucharist.
Essentially, t h e resolution reiterates J o h n Wesley's instruction to t h e fledg-
ling A m e r i c a n church; " I . . . advise t h e elders to administer t h e S u p p e r of
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t h e Lord o n every Lord's Day." Having received this charge b o t h from our
founder a n d from o u r General Conference, United M e t h o d i s t elders should
be engaging their congregations in discussions a b o u t i t Laity should
encourage t h e m to lead s u c h conversations. Making a successful j o u r n e y
to weekly C o m m u n i o n will require m u c h teaching, along with a critical
refining of liturgical practices. T h e church m a y n e e d to confront t h e fact
that its oft-stated n e e d to complete individual Sunday services in o n e h o u r
is a false barrier. If we gave ourselves permission to w o r s h i p for a n hour-
and-fifteen m i n u t e s or so, would we still complain t h a t t h e Lord's Supper
cuts into t h e time allotted for t h e s e r m o n ? Elders n e e d to ask t h e s e ques-
tions of their congregations a n d t h e O r d e r of Elders could profitably s p e n d
time conferencing a b o u t t h e m .
H o w should d e a c o n s s h a p e their work? According t o t h e ordinal, t h e
c h u r c h calls its d e a c o n s to t h e following work:
(In England) there are Bishops who have a legal jurisdiction. In America there
are none, neither any parish ministers. So that for some hundred miles
together there is none either to baptize or to administer the Lord's Supper.
Here therefore my scruples are at an end: and I conceive myself at full liberty,
as I violate no order and invade no man's right, by appointing and sending
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laborers into the h a r v e s t
Endnotes
1. The Book of Discipline of the United Methodist Church-2000 (Nashville: The
United Methodist Publishing House, 2000), fK 319-27.
2. The United Methodist Book of Worship (Nashville: T h e U n i t e d M e t h o d i s t
Publishing House, 1992), 677 See also Services for the Ordering of Ministry in The
United Methodist Church (Prepared by the General Board of Discipleship and
the General Board of Higher Education and Ministry in collaboration with the
Council of Bishops, 2004), 23,26.
3. Book of Discipline, f If 323, 320.
4. Services for the Ordering of Ministry, 18-19. Cf. Book of Worship, 686.
5. Book of Worship, 92,117,141,150.
6. Baptism, Eucharist, and Ministry. Faith and O r d e r Paper N o . I l l (Geneva:
World Council of Churches, 1982), 2-3,20.
7. "Guidelines and Worship Resources for the Celebration of Full Communion:
The Episcopal Church and the Evangelical Lutheran Church in America." See
www.elca.org/ea/Relationships/episcopalian/guidelines.html. 20 Aug. 2004.
8. "The First Apology of Justin Martyr," in Liturgies of the Western Church,
selected and introduced by Bard T h o m p s o n (Philadelphia: Fortress, 1960), 9.
9. See, for example, Edward Schillebeeckx, Ministry: Leadership in the Community
of Jesus Christ (New York: Crossroad, 1981), 66-74.
10. Minor seminaries are, essentially, high schools for prospective priests.
11. The Book of Worship for Church and Home (Nashville: T h e M e t h o d i s t
Publishing House, 1964), 19-20.
12. Book of Worship, 36.
13. While commissioned ministers and local pastors are allowed to preside at
the Table in the congregations to which they are appointed, in an ideal sense,
presiding at the Table is the particular responsibility of elders.
14. This Holy Mystery: A United Methodist Understanding of Holy Communion
(Nashville: The G e n e r a l Board of D i s c i p l e s h i p of T h e U n i t e d M e t h o d i s t
Church, 2004), 19-20.
15. "September 10, 1784," The Letters of John Wesley, ed. by John Telford (London:
Epworth, 1931), 7: 238-39.
16. Services for the Ordering of Ministry, 22-23,
17. See my discussion of this topic in my book Sacraments and Discipleship:
Understanding Baptism and the Lord's Supper in a United Methodist Context
(Nashville: Discipleship Resources, 2001), 92-104.
18. Book of Worship, 36-38.
19. "A Prelude of Martin Luther on the Babylonian Captivity of the Church," in
Martin Luther's Basic Theological Writings, ed. by Timothy F. Lull (Minneapolis:
Fortress, 1989), 290.
20. "September 10, 1784," in Telford, ed., Letters of John Wesley, 7;238-39.
21. Paul F. Bradshaw, The Search for the Origins of Christian Worship: Sources and
Methods for the Study of Early Liturgy, 2nd. ed. (Oxford: Oxford University Press,
2002), 1-4, 8. Gary Macy, Treasures from the Storeroom: Medieval Religion and the
Eucharist (Collegeville, MN: The Liturgical Press, 1999), xiv, 30,123.
22. "The Teaching of t h e Twelve, C o m m o n l y Called t h e Didache," in Early
Christian Fathers, ed. by Cyril C. Richardson (New York: Macmillan, 1970), 176-78.
23. Ignatius of Antioch, "To the Smyrneans," in Richardson, ed., Early Christian
Fathers, 115.
24. Bradshaw, The Search for the Origins of Christian Worship, 200. See also
C h r i s t i n e Trevett, " P r o p h e c y a n d Anti-Episcopal Activity: A Third Error
Combatted by Ignatius?" Journal of Ecclesiastical History 34 (1983): 1-18.
25. "Apostle," in The New International Dictionary of New Testament Theology, ed.
by Colin Brown (Grand Rapids, MI: Zondervan, 1975), 1:126-27.
The Order of Elders:
Doomed to Failure or Hope for the Future?
GRANT H A G IYA
(1) provide for regular gatherings of ordained deacons and ordained elders for
continuing formation in relationship to Jesus Christ through such experiences
as Bible study, study of issues facing the church and society, and theological
exploration in vocational identity and leadership; (2) assist in plans for indi-
vidual study and retreat experiences; (3) develop a bond of unity and common
commitment to the mission and ministry of The United Methodist Church and
the annual conference; (4) enable the creation of relationships that allow
mutual support and trust; and (5) hold accountable all members of the Order
3
in the fulfilling of these purposes.
Endnotes
1. D. Michael H e n d e r s o n , John Wesley's Class Meeting; A Model for Making
Disciples (Nappanee, IN: Evangel Publishing House, 1997), 124.
2. The Book of Discipline of The United Methodist Church-2000 (Nashville: The
United Methodist Publishing House, 2000), 1f324.1.
3. Ibid., K312.1.
The Oral Roberts Option: The Case for
Ordained Local Elders (and Local Deacons?)
in The United Methodist Church
T E D A. CAMPBELL
Ecumenical Considerations
T h e c u r r e n t situation finds us at o d d s w i t h o u r l o n g s t a n d i n g e c u m e n i c a l
c o m m i t m e n t s as well. J o h n Wesley was forced to deal w i t h t h e issue of
sacramental a u t h o r i z a t i o n in r e s p o n s e to t h e crisis t h a t was provoked in
A m e r i c a n M e t h o d i s t societies at t h e time of t h e A m e r i c a n Revolution.
Wesley was u n d o u b t e d l y aware of t h e fact t h a t t h e o r d i n a t i o n s a n d conse-
cration t h a t h e p e r f o r m e d in S e p t e m b e r 1784 violated t h e c a n o n s of t h e
C h u r c h of England. However, in justifying t h e s e actions in t h e letter t h a t
a c c o m p a n i e d S u p e r i n t e n d e n t Coke, Wesley appealed to his knowledge of
Christian polity in t h e a n c i e n t church, a n d t h r o u g h this to his s e n s e of "the
3
whole c h u r c h in t h e p u r e s t ages."
T h e ordinal t h a t Wesley p r e p a r e d a n d s e n t w i t h his consecrated super-
i n t e n d e n t h o n o r e d t h e historic o r d e r s of t h e d i a c o n a t e (this was of c o u r s e
t h e transitional d i a c o n a t e as Wesley k n e w it) a n d t h e presbyterate a n d
s h o w s w h a t h e c o n s i d e r e d t o b e a polity t h a t s h o u l d characterize t h e
universal church. In this polity, o n l y o r d a i n e d elders were a u t h o r i z e d to
preside at t h e s a c r a m e n t of H o l y C o m m u n i o n . True, J o h n Wesley substi-
t u t e d t h e t e r m elder for t h e t e r m priest; b u t elder is a literal translation of
presbyteros, t h e root w o r d for priest. True, Wesley referred to Coke as a
" s u p e r i n t e n d e n t " a n d expressed h o r r o r w h e n C o k e t o o k t h e title of bishop.
But I s u s p e c t Wesley's h o r r o r was feigned at this point. As former G r e e k
M o d e r a t o r of Lincoln College, h e k n e w v e r y well t h a t superintendens, in
Latin, is a n exact r e n d e r i n g of t h e G r e e k t e r m for bishop, episkopos. Both
m e a n "overseer." H i s a r g u m e n t t h a t "bishops" h a d legal status in England is
very weak. His " s u p e r i n t e n d e n t s " w e r e n o t t o b e o r d a i n e d b u t "conse-
crated" (as b i s h o p s w e r e according to late medieval Catholic p r e c e d e n t a n d
according t o t h e Book of Common Prayer); a n d t h e y h a d t h e s a m e authoriza-
tion to ordain d e a c o n s a n d elders (priests) as b i s h o p s had. Thus, in
designing t h e polity t h a t was to characterize early A m e r i c a n M e t h o d i s m ,
J o h n Wesley b e q u e a t h e d to o u r c h u r c h a form of polity t h a t h e believed to
b e consistent w i t h historic Christian practice, w i t h w h a t w e might call
"ecumenical precedent." As C o k e a n d A s b u r y explained t h e M e t h o d i s t
polity in their published n o t e s a c c o m p a n y i n g t h e earliest Disciplines, t h e y
t o o appealed to t h e p r e c e d e n t s of t h e ancient church. As w e have s e e n
above, even in developing t h e distinction b e t w e e n "local" a n d "traveling"
elders, historic M e t h o d i s t polity c o n t i n u e d to h o n o r t h e diaconate a n d t h e
presbyterate and h o n o r e d t h e s e n s e t h a t o n l y o r d a i n e d elders should b e
a u t h o r i z e d to preside at H o l y C o m m u n i o n .
C o n t e m p o r a r y ecumenical c o n s e n s u s d o c u m e n t s also m a k e problem-
atic t h e c u r r e n t practice of T h e United M e t h o d i s t Church, The Faith a n d
O r d e r s t u d y Baptism, Eucharist and Ministry, which was "received" formally
by T h e United M e t h o d i s t Church, upholds t h e historic threefold orders of
deacons, "presbyters," and bishops, a n d m a k e s it clear t h a t b i s h o p s a n d pres-
4
byters should hold t h e distinctive function of presiding at t h e Eucharist.
Similarly, t h e declaration of t h e Consultation o n C h u r c h U n i o n (COCU),
"The C O C U Consensus," b a s e d in part o n Baptism, Eucharist and Ministry,
a n d formally approved by T h e United M e t h o d i s t C h u r c h a n d all of its pan-
M e t h o d i s t p a r t n e r churches, recognizes t h e threefold ordering of deacons,
presbyters, a n d bishops, as well as t h e role of bishops a n d presbyters in
presiding at t h e Eucharist. The status of t h e C O C U C o n s e n s u s is question-
able now, since it was n o t approved by t h e Presbyterian C h u r c h in t h e USA.
However, it has r e m a i n e d in effect as The United M e t h o d i s t C h u r c h has
b e c o m e part of t h e C h u r c h e s Uniting In Christ (the successor organization
to C O C U ) . In b o t h t h e reception of Baptism, Eucharist and Ministry a n d t h e
approval of "The C O C U Consensus," The United M e t h o d i s t C h u r c h has
signaled its formal c o n s e n t t o a n u n d e r s t a n d i n g of o r d a i n e d ministry t h a t is
consistent with o u r historic polity and practice b u t is inconsistent w i t h o u r
c u r r e n t practice of a u t h o r i z i n g n o n o r d a i n e d p e r s o n s to preside at H o l y
C o m m u n i o n . Oral Roberts is looking better a n d better to me.
Conclusion
D o these proposals m e a n that I, as president of a theological seminary, a m
effectively "cutting off t h e b r a n c h o n which we stand" in suggesting t h a t w e
ordain s o m e elders w h o are not trained in seminaries? T h e "seminarially
correct" position, of course, is that our Lord Jesus Christ i n t e n d e d only
t h o s e p e r s o n s w h o hold a Master of Divinity degree from an ATS-accredited
theological school to b e ordained in t h e o n e , holy, catholic, a n d apostolic
church! This is, however, s o m e w h a t difficult to justify o n t h e g r o u n d s of
Scripture a n d tradition. Actually, seminaries are deeply involved in t h e
training of d e a c o n s a n d candidates for certification (as well as in t h e C o u r s e
of Study). So, with respect to seminaries, w h a t I have p r o p o s e d is n o t so
very radical. I am confident that if theological seminaries are doing a g o o d
j o b of preparing p e r s o n s for Christian leadership, t h e n w e will n o t fail to
attract candidates. Moreover, I believe that if we can work with t h e churches
to develop n e w m e a n s of formation, e.g., for p e r s o n s p r e p a r i n g for w h a t I
have called t h e "local deacon," o u r theological institutions will prosper.
T h e proposal I have offered here suggests t h a t we r e n e w t h e office of
local elder and possibly t h e office of local deacon. The use of t h e office of
"local elder" would resolve t h e difficulties involved in o u r c u r r e n t practice of
authorizing n o n o r d a i n e d p e r s o n s to preside at Eucharist. Also, it would
b r i n g consistency to o u r definition of t h e elder as a u t h o r i z e d to preside at
Holy C o m m u n i o n (in addition to his or her ministries of preaching t h e
Word and ordering t h e church). The use of an office of "local deacon" might
s t r e n g t h e n o u r sense of t h e integrity of t h e O r d e r of D e a c o n s as constituted
by forms of service in t h e church and in society. I would b e c o n c e r n e d that
a category of n o n o r d a i n e d local diaconal ministers could confuse t h e s e n s e
of t h e integrity of this order that we have worked to define. Nevertheless,
I believe that, in general, t h e s e proposals are consistent w i t h o u r United
M e t h o d i s t heritage, w i t h t h e practice of o u r pan-Methodist p a r t n e r
churches, a n d w i t h o u r b r o a d e r ecumenical c o m m i t m e n t s .
I was delighted to read in t h e Discipline of t h e Christian M e t h o d i s t
Episcopal C h u r c h that a local elder is ordained as an elder "in t h e C h u r c h
of Christ." I couldn't p u t it better myself. We are Christians first and United
Methodists second. O u r ecumenical c o m m i t m e n t s should have p r e c e d e n c e
over intradenominational issues. This m e a n s t h a t a United M e t h o d i s t
d e a c o n is first a n d foremost a d e a c o n in t h e o n e , holy, catholic, and apos-
tolic church. A United M e t h o d i s t elder, w h e t h e r "local" or "in full connec-
tion," should b e considered first a n d foremost as a priest in t h e one, holy,
catholic, a n d apostolic church. I suggest that we h o n o r Dr. Roberts as o n e of
t h e last United M e t h o d i s t "local elders" as w e search for r e n e w e d a n d clari-
fied u n d e r s t a n d i n g s of t h e orders of ministry.
Endnotes
1.1 must note that the Oklahoma Annual Conference seems to have found Dr.
Roberts's n a m e to be an exceedingly great mystery from year to year; some
Journals list him as "Granville Oral Roberts," others as "Oral Granville Roberts,"
and yet others simply as "Oral Roberts."
2.1 shall use the anachronistic term clergy here for fear of using the term actu-
ally employed in early American Methodist polity, namely, ministers.
3. This expression is from John Wesley, "On Laying the Foundation of the N e w
Chapel," in Albert C. Outler, ed., The Works of John Wesley. Bicentennial Edition
(Nashville: Abingdon, 1986), 2 : 3 .
4. See the section on "Ministry" in Baptism, Eucharist and Ministry (Geneva,
Switzerland: World Council of Churches, 1982), 29-50.
5. See Robert Cummings Neville, A Theological Analysis of the Order of Deacons
in The United Methodist Church (Nashville: General Board of Higher Education
and Ministry, The United Methodist Church, 2002).
Connected and Sent Out:
Implications of New Biblical Research for
the United Methodist Diaconate
BENJAMIN L. HARTLEY
Jesus' faithfulness, Jesus' bold compassion, Jesus' plain speaking of the truth,
got him killed. It is the faithful, compassionate, truthful one whom God raised
from the dead, illuminating forever the question of whether faithfulness,
compassion, and truthfulness are worth it. Results we may not see in propor-
tion to our dreams and ambitions, and maybe we will see them, but either way,
we are part of something that moves from resurrection to resurrection, part of
a process that is infinitely bigger than ourselves. By the grace of God you are
what you are, and that grace must not be received in vain, Be bold, be powerful,
26
be confident: dare to be deacons.
Endnotes
1. John N . Collins, Diakonia: Reinterpreting the Ancient Sources (New York and
Oxford: Oxford University Press, 1990).
2. The Diaconate as Ecumenical Opportunity: The Hanover Report of the Anglican-
Lutheran International Commission (London: Anglican C o m m u n i o n
Publications, 1996), 20. Online at http://www.anglicancommunion.org/docu-
ments/lutheran/hanover.html.
3. My cautious approach to Collins's work is evident in b o t h the b o o k I co-
authored with Paul Van Buren, The Deacon: Ministry through Words of Faith and
Acts of Love (Nashville: General Board of Higher Education and Ministry, 1999)
a n d in my article " D e a c o n s as Emissary-Servants: A Liturgical Theology,"
Quarterly Review 19/4 (Winter 1999): 372-86. This article is available on my
website (http://www.deaconpages.org), along with other diaconate articles, a
bibliography, and ecumenical links to websites o n the diaconate.
4. For a review of much of the scholarly and ecclesial reaction to his work, see
John Collins's most recent book, Deacons and the Church: Making Connections
between Old and New (Leominster, UK: Gracewing; Harrisburg, PA: Morehouse,
2002). See also Frederick W, Danker, Walter Bauer, William Arndt, A Greek-
English Lexicon of the New Testament and Other Early Christian Literature, 3rd. ed.
(Chicago: University of Chicago, 2000). For a brief, otherwise unpublished,
essay by Collins o n this lexicon's use of his research, see my website. The first
German publication seriously to incorporate Collins's work was Hans-Jurgen
B e n e d i c t , " B e r u h t d e r A n s p r u c h d e r e v a n g e l i s c h e n D i a k o n i e auf e i n e r
M i s i n t e r p r e t a t i o n d e r a n t i k e n Q u e l l e n ? J o h n N . Collins U n t e r s u c h u n g
'Diakonia"' Pastoraltheologie 8 9 / 9 (September 2000): 349-64. The most recent
treatment of Collins's work is another G e r m a n publication: Volker Herrmann,
Rainer Merz, Heinz Schmidt, Hrsg., Diakonische Konturen: Theologie im Kontext
sozialer Arbeit, vol. 18 in a series by the Diakoniewissenschaftlichen Instituts of
the University of Heidelberg (Heidelberg, Germany: Universitatsverlag, 2003).
The president of the Evangelical Church in Germany's diaconal work, Jurgen
G o h d e , has also delivered an a d d r e s s n o t i n g t h e implications of Collins's
research for the traditional G e r m a n understanding of diaconal work. See his
" D i e A u f g a b e d e r D i a k o n i e i m z u k u n f t i g e n E u r o p a , " f o u n d o n l i n e at
http://www.diakonie.de/downloads/Gohde-Promotion2003.pdf. The Church
of England's report For Such a Time as This: A Renewed Diaconate in the Church of
England (London: Church House Publishing, 2001) utilizes Collins's contribu-
tions considerably in its reflections u p o n the diaconate.
5. Andrew D. Clarke, Serve the Community of the Church (Grand Rapids, MI, and
Cambridge, UK: Eerdmans, 2000), 233-45.
6. Dale B. M a r t i n , Slavery as Salvation: The Metaphor of Slavery in Pauline
Christianity (New Haven: Yale University Press, 1990), 134; Murray J. Harris,
Slave of Christ: A New Testament Metaphor for Total Devotion to Christ (Leicester,
UKiApollos, 1999), 138.
7. John N. Collins, personal correspondence, July 29, 2004. For further detail
o n t h e n a t u r e of P a u l ' s u s e of diakon-terms, see Collins's Diakonia:
Reinterpreting the Ancient Sources.
8. J o h n N . Collins, Deacons and the Church, 30. H e r e Collins p r o v i d e s a
lengthier interpretation of this and other scriptural passages.
9. Ibid., 194. J o h n N . Collins, " D e a c o n s a m o n g t h e Baptized," Diakoneo
(Pentecost 2002); online at h t t p : / / w w w . d e a c o n p a g e s . o r g . See also J o h n N .
Collins, Are All Christians Ministers? (Collegeville, M R : Liturgical Press, 1992).
10. W i l h e l m B r a n d t , Dienst und Dienen im Neuen Testament ( G u t e r s l o h :
Bertelsmann, 1931). Brandt's research was adopted in an article by H.W. Beyer
on t h e diafeon-words in Gerhard Kittel, ed., Theological Dictionary of the New
Testament (Grand Rapids, MI: Eerdmans, 1964), vol. 2.
11. The Book of Discipline of the United Methodist Church-2000 (Nashville: The
United Methodist Publishing House, 2000), Tf319.
12. In The Deacon, I utilized this language of focus to describe the differences
between the ministries of deacons and elders, relying o n an essay by Robert
Hannaford, "Towards a Theology of the Diaconate," in Christine Hall, ed., The
Deacon's Ministry (Leominster, UK: Gracewing, 1992).
13. For a United Methodist review of this material, see Gerald F. Moede, "The
P e r m a n e n t D i a c o n a t e Revisited," Occasional Papers 79 (Nashville: U n i t e d
Methodist Board of Higher Education and Ministry, 1989).
14. Collins, Diakonia, 244.
15. The ordained diaconate and its predecessor, t h e lay office of diaconal
minister, has been seeking for some time to build a more ecclesial identity for
the diaconate, with a place in the local church's liturgy. See Rosemary Skinner
Keller, Gerald F, Moede, and Mary Elizabeth Moore, Called to Serve: The United
Methodist Diaconate (Nashville: United M e t h o d i s t G e n e r a l Board of Higher
E d u c a t i o n and Ministry, 1987), 73. See also D a n i e l Benedict, "Elders and
Deacons: Renewed Orders and Partnerships in Leading Worship," Quarterly
Review 19/4 (Winter 1999-2000): 387-403; Karen B. Westerfield Tucker, "The
Liturgical M i n i s t r i e s of t h e U n i t e d M e t h o d i s t D e a c o n : C o n t i n u i t y a n d
Change," Methodist History 3 9 / 2 (January 2000): 82-98,
16. For an excellent c o n t e m p o r a r y t r e a t m e n t of class m e e t i n g s and class
leaders and how they fit in Wesley's connection, see D. Michael Henderson,
John Wesley's Class Meeting: A Model for Making Disciples (Nappanee, Indiana:
Evangel, 1997).
17. In 1999-2000, I surveyed 516 deacons in five denominations in the United
States. Over 90 percent of United Methodist deacons stated that they were paid
for the work they do as a deacon, compared to 35 percent of Roman Catholic
deacons and 15 percent of Episcopalian deacons. Approximately 70 percent of
Lutheran deaconesses and diaconal ministers were paid for their work. The
results are available on my website as well as in a monograph series published
by the North American Association for the Diaconate (Episcopal). Benjamin L.
Hartley, An Empirical Look at the Ecumenical Diaconate in the United States,
M o n o g r a p h Series N o . 16 ( P r o v i d e n c e , R h o d e Island: N o r t h A m e r i c a n
Association for the Diaconate, 2003).
18. T. F. Torrance, "The Eldership in t h e Reformed Church," Scottish Journal of
Theology 37/4(1984): 512.
19. United Methodist deacons are twice as likely to have graduate degrees than
t h e i r c o u n t e r p a r t s in t h e Episcopal or R o m a n Catholic c h u r c h e s a n d 20
percent more likely than diaconal ministers and deaconesses in the Evangelical
Lutheran Church of America. See Hartley, An Empirical Look at the Ecumenical
Diaconate, 7.
20. Daniel Steele, "Non-classical M e t h o d i s t Theological Schools," Methodist
Review (May 1886): 455-58.
21. The Epistle of Clement to James in the Pseudo-Clementine's document is
an example from early church literature that portrays the idea of deacon as "go-
between" directly. See James Barnett, The Diaconate: A Full and Equal Order, rev.
ed. (Valley Forge, PA: Trinity Press International, 1995), 57.
22. Collins, Deacons and the Church, 67.
2 3 . Kjell N o r d s t o k k e , " T h e D i a c o n a t e : M i n i s t r y of P r o p h e c y a n d
Transformation," in G u n n e l BorgegArd, Olav Fanuelsen, and Christine Hall,
eds., The Ministry of the Deacon 2: Ecclesiological Explorations (Uppsala, Sweden:
Nordic Ecumenical Council, 2000), 118.
24. See D e p a r t m e n t o n S t u d i e s in E v a n g e l i s m of t h e World C o u n c i l of
C h u r c h e s , The Church for Others and The Church for the World: A Quest for
Structures for Missionary Congregations (Geneva: World Council of Churches,
1967), 20. The phrase the world provides the agenda was first used in this publica-
tion.
25. See Andrew Walls, The Cross-Cultural Process in Christian History (Maryknoll,
NY: Orbis, 2002), 80. Some deacons in N o r t h America have also raised t h e
potential of t h e diaconate as "the ecumenical office" as they strive to fulfill
their calling to b e "go-betweens" in a church that remains divided. Richard
Pemble, "Is Diaconate 'the' Ecumenical Office?" Deacon Digest (September/
October 1998): 8.
26. Paul Marshall, "Servant or Servile? A Sermon on the Diaconate," Diakoneo
2 5 / 4 (Pentecost, 2003): 7.
United Methodist Ordained Ministry
In Ecumenical Perspective
JEFFREY GROS
None of our churches, viewed from the human perspective, can claim to have
been fully obedient to the call of Christ: no ministry has perfectly pointed the
church to the faithfulness of Christ; yet both our churches recognize the pres-
ence of the crucified and risen One in our midst, and the guiding and healing
2
hand of the Holy Spirit.
Ecumenical Developments
E m e r g e n c e of M e t h o d i s t M i n i s t r y , i n E c u m e n i c a l P e r s p e c t i v e
J o h n Wesley m a d e t h e decision to provide s u p e r i n t e n d e n t s for t h e colonial
churches because of his reading of t h e N e w Testament that presbyter a n d
bishop were n o t clearly distinguishable officesan interpretation that is
ecumenically c o m m o n today. However, because of that separation, his minis-
ters and their successors today have to b e ordained w h e n t h e y b e c o m e
ministers in Orthodox, Anglican, or R o m a n Catholic churches.
These churches recognize t h e ministry of t h e ordained presbyter, bishop,
a n d deacon as symbolizing c o m m u n i o n in time a n d space w i t h t h e apostles
(1) by t h e sign of laying o n of h a n d s a n d prayers by t h o s e authorized by t h e
church to ordain (retained by Methodists); and (2) by bishops w h o t h e m -
selves were ordained by bishops recognized by t h e church as standing in
succession to t h e apostles (not retained in t h e theology of Methodism).
The t h e o l o g y of t h e p r i e s t h o o d of t h e w h o l e p e o p l e of Godthe
ministry of all t h e baptizeddoes n o t divide o u r churches. We hold
ourselves a c c o u n t a b l e t o this c o m m o n faith in different ways in t h e disci-
plines of o u r separate churches.
All of o u r churches recognize t h a t t h e ministry is exercised in
personal, c o m m u n a l , a n d collegial ways. M e t h o d i s t s u s e t h e language of
connection a n d Catholics t h e language of hierarchical communion to s p e a k of
3
this collegiality w i t h i n c o m m u n i o n (koinonia). In spite of differences of
language a n d structure, t h e biblical roots a n d missional t h r u s t of this
ministerial i n t e r d e p e n d e n c e in Christ c a n b e u n d e r s t o o d as a c o m m o n
heritage. While M e t h o d i s t s d o n o t s p e a k of o r d i n a t i o n o r t h e o r d a i n e d
ministry as a "sacrament," t h o s e c h u r c h e s w h o d o u s e t h a t language can
recognize in United M e t h o d i s t d e b a t e s t h e faith t h a t t h e s e designations
4
affirm. Certainly M e t h o d i s t s u n d e r s t a n d o r d i n a t i o n as a "means of grace."
Within this c o m m o n u n d e r s t a n d i n g of t h e c h u r c h a n d its calling, t h e
differences b e c o m e i m p o r t a n t if we are t o arrive at t h a t full, visible u n i t y of
t h e c h u r c h to which Catholics, M e t h o d i s t s , a n d t h e m e m b e r c h u r c h e s of
t h e World Council of C h u r c h e s are c o m m i t t e d . A m o n g m a n y Catholics,
a n d I s u s p e c t a m o n g M e t h o d i s t s as well, t h e goal of visible u n i t y is n o t
s e e n by all as a central call of t h e gospel; t h e c o m m o n faith t h a t w e s h a r e
in ministry is n o t widely k n o w n ; a n d t h e o u t s t a n d i n g p r o b l e m s a n d t h e
urgency of solving t h e m are n o t appreciated.
Early M e t h o d i s t ministry in t h e colonies a n d e m e r g i n g states of t h e
U n i o n was itinerate, evangelistic, a n d informed by sufficient e d u c a t i o n to
bring an u n c h u r c h e d frontier into w h a t w o u l d by t h e early t w e n t i e t h
c e n t u r y b e c o m e t h e largest Protestant church in t h e i nation. O r d i n a t i o n s
a n d succession in ministry w e r e presbyterial rather t h a n episcopal.
O n American soil, Wesley's s u p e r i n t e n d e n t s t o o k o n t h e title of bishop,
t h o u g h with a clear c o m m i t m e n t to avoid b e c o m i n g t h e residential "lord"
5
bishops of t h e C h u r c h of England or of t h e C o n t i n e n t a l Empire. In fact,
t h e M e t h o d i s t bishops b e c a m e itinerating general s u p e r i n t e n d e n t s , empow-
ering t h e untiring circuit riders w h o carried t h e task of spreading biblical
holiness across t h e land.
These bishops r e s o n a t e w i t h t h e history of religious c o m m u n i t i e s :
m o n a s t e r i e s bringing literacy, civilization, a n d law t o b a r b a r i a n Europe;
Celtic monk-bishops bringing t h e gospel to t h e G e r m a n i c p e o p l e s of t h e
C o n t i n e n t ; and p i o n e e r i n g foundations in outlying Scandinavia, Scotland,
6
a n d t h e Slavic h i n t e r l a n d s . In time, t h e s e bishops b e c a m e settled servants
of t h e great A m e r i c a n organization t h a t is T h e U n i t e d M e t h o d i s t Church,
s o m e t i m e s carrying great influence for t h e church's mission in this n e w
democratic context.
It is n o s u r p r i s e to t h e church historian to find t h a t t h e only c h u r c h to
have an office building a m o n g t h e m o n u m e n t s of p o w e r in t h e A m e r i c a n
capitol belongs to this great d e n o m i n a t i o n . W h e n O r t h o d o x , Catholic,
Protestant, a n d Episcopal leaders g a t h e r t o g e t h e r to face t h e m e m b e r s of
t h e C o n g r e s s a n d t h e Senate in c o m m o n witness for t h e gospel, it is n o
surprise t h a t t h e y are g u e s t s of T h e U n i t e d M e t h o d i s t C h u r c h as t h e y
p r e p a r e t o speak t h e t r u t h in t h e halls of power. T h e Episcopal Cathedral
m a y carry t h e n i c k n a m e "national" a n d h o s t t h e e s t a b l i s h m e n t a n d
ecumenical liturgies of t h e nation's capitol, b u t it is still t h e M e t h o d i s t s
w h o host international a n d national ministers of social witness.
With a residential, presidential episcopate, a presbyterate with a m o d e s t
range of itinerancy, and an established mission a n d ministry, reflection o n t h e
7
nature of t h e church a n d its connectional system, t h e ordering of ministry,
8
and the theology of ordination has b e c o m e a n ever-more urgent priority.
While M e t h o d i s t s d o n o t perceive their c h u r c h or their ordained
ministry to b e a n y t h i n g o t h e r t h a n t h e bishops, presbyters, a n d d e a c o n s of
t h e universal church, this is n o t t h e evaluation of t h e majority of Christians
in t h e e c u m e n i c a l m o v e m e n t . Catholic, O r t h o d o x , a n d Anglican c h u r c h e s
are n o t likely, w i t h their u n d e r s t a n d i n g of t h e faith of t h e c h u r c h t h r o u g h
t h e ages, to a d o p t t h e M e t h o d i s t t h e o l o g y of ordination, a n y m o r e t h a n
M e t h o d i s t s are likely t o join any o n e of t h e s e traditions in o r d e r to b r i n g
healing to Christ's body. If division exists a n d theologies of unity differ, is it
n o t a c o m m o n challenge, a p r o b l e m t o b e resolved together? Unity in
o r d a i n e d ministry, a n d c o n s e q u e n t l y at t h e Lord's Table, will b e achieved
t h r o u g h e c u m e n i c a l dialogue, u n d e r t h e i m p e t u s of t h e H o l y Spirit, in
service t o t h a t u n i t y for w h i c h Christ prayed.
The s t u d y of o r d a i n e d ministry t h a t t h e 2004 G e n e r a l Conference
referred to t h e G e n e r a l Board of H i g h e r E d u c a t i o n a n d Ministry m a y prove
t o b e as ecumenically productive a n d illuminating as t h e text of This Holy
9
Mystery, a p p r o v e d at t h e s a m e G e n e r a l Conference.
United Methodist C o n t r i b u t i o n s at P r e s e n t
In t h e next section, I will review s o m e of t h e dialogues in w h i c h M e t h o d i s t s
have m a d e significant contributions. There I would like to articulate t w o
i m p o r t a n t ways in which United M e t h o d i s t ecclesiology, w i t h its catholic,
evangelical, social spirituality a n d Reformation elements, provide an espe-
cially i m p o r t a n t bridge to pan-Methodist unity initiatives a n d A n g l i c a n -
M e t h o d i s t reconciliation.
Since t h e 1960s, nine Protestant and Anglican churches in t h e United
States have b e e n o n a j o u r n e y of reconciliation t h r o u g h t h e Consultation o n
C h u r c h U n i o n (COCU), which b e c a m e t h e Churches Uniting in Christ
17
(CUIC) in 2 0 0 2 . C U I C d o e s not yet represent t h e full c o m m u n i o n to which
its m e m b e r churches aspire. However, it represents t h e m o s t ambitious
multilateral journey n o w afoot in the United States. T h e churches together
have articulated nine points that are t h e basis for their hoped-for unity.
T h e t w o issues for c o m m o n work that are before t h e s e n i n e c h u r c h e s
right n o w are t h e struggle against racism a n d t h e recognition a n d reconcili-
ation of ministries. I will take u p b o t h of t h e s e points, illustrating h o w
United M e t h o d i s m provides an i m p o r t a n t bridge, even while being chal-
lenged in its o w n t h e o l o g y of o r d a i n e d ministry. I will treat only t h e
18
ministry d i m e n s i o n of t h e m o n u m e n t a l task of o v e r c o m i n g racism.
Anglican Dialogue
As n o t e d above, as heirs of t h e Anglican Reformation, U n i t e d M e t h o d i s t s
also bridge b e t w e e n Anglican ecclesiology a n d t h a t of t h e o t h e r Protestant
m e m b e r s of CUIC. T h e bilateral dialogues b e t w e e n t h e World M e t h o d i s t
Council a n d t h e Anglican C o m m u n i o n provide a platform for U n i t e d
M e t h o d i s t s and Episcopalians in m o v i n g toward union.
This dialogue affirms a c o m m o n faith in t h e doctrinal heritage of t h e
church; u n d e r s t a n d i n g s of apostolicity; t h e ministry of all t h e baptized; t h e
c o m m u n a l , collegial, a n d p e r s o n a l n a t u r e of oversight; a n d t h e urgency of a
c o m m o n o r d a i n e d ministry t o serve a c o m m o n mission in t h e world. Thus,
t h e dialogue is able to p r o p o s e a theological basis a n d s t e p s toward recog-
nition a n d reconciliation of o r d a i n e d ministries.
This growing convergence means, amongst other things, that old contrasts
between episcopal churches, themselves with different understanding of epis-
copacy, and churches with non-episcopal polities, might be viewed in a
broader perspective, namely, the perspective of common loyalty to the apos-
tolic faith, and obedience to and trust in the faithfulness of God who does not
leave the world without witnesses. (#63)
We see the historic episcopate as one sign of the continuity, unity and
catholicity of the church. We look forward to entering into fuller communion
with one another in faith, mission and sacramental life and to the historic epis-
copate becoming again, for all of us, one element in the way by which the
ordained ministry is transmitted with due order . . . not to call into question the
ordination or apostolicity of any of those who have been ordained as Methodists
28
or Anglican ministers according to the due order of their churches. (#70)
Lutheran Dialogue
United Methodists in E u r o p e are in full c o m m u n i o n w i t h t h e Lutheran
churches of G e r m a n y a n d Scandinavia. O r d a i n e d ministry w a s n o t a church-
dividing issue. Full c o m m u n i o n agreements a m o n g Anglicans and Lutherans
have b e e n resources for t h e World M e t h o d i s t Council dialogue n o t e d above
29
in resolving questions of t h e historic episcopate a n d apostolicity.
For t h e sake of c o m p l e t e n e s s , it is n e c e s s a r y to n o t e t h a t t h e r e is a
U n i t e d M e t h o d i s t - L u t h e r a n a g r e e m e n t in this c o u n t r y o n episcopacy a n d
0
episcopi? With a d e q u a t e a g r e e m e n t o n q u e s t i o n s of t h e Eucharist, a full
c o m m u n i o n a g r e e m e n t similar to t h a t in E u r o p e m a y b e c o m e possible in
t h e United States. T h e World M e t h o d i s t Council a n d t h e L u t h e r a n World
31
Federation have also p r o d u c e d a c o m m o n s t a t e m e n t .
R o m a n Catholic Dialogue
Unlike L u t h e r a n - C a t h o l i c and A n g l i c a n - C a t h o l i c dialogues, t h e World
M e t h o d i s t Council dialogue has n o t p r o p o s e d to t h e c h u r c h e s solutions
t h a t w o u l d reconcile M e t h o d i s t a n d Catholic o r d a i n e d ministries. However,
t h e extensive work o n tradition, apostolicity, t h e church, a n d a u t h o r i t y lays
t h e g r o u n d w o r k that p r o m i s e s to create a basis for s u c h dialogue in t h e
32
future. United States dialogue a g r e e m e n t s o n t h e Eucharist a n d t h e
p r e s e n t dialogue o n t h e G l o b a l / U n i v e r s a l a n d Local N a t u r e of t h e C h u r c h
begin to b r i n g church-dividing issues to t h e fore. N e i t h e r are t h e s e
dialogues sufficiently k n o w n a m o n g o u r p e o p l e n o r are t h e t e r m s of
33
d e b a t e clear to all of o u r ministers a n d p r i e s t s . In spite of o u r rich agree-
m e n t in spirituality, mission, a n d theology, w e m a y have a long road to go.
Conclusion
T h e w o r k of T h e U n i t e d M e t h o d i s t C h u r c h o n its u n d e r s t a n d i n g a n d prac-
tice of ministry is an i m p o r t a n t f o u n d a t i o n for its e n t r y into dialogue w i t h
c h u r c h e s from which it is divided. T h e rich history of e c u m e n i c a l engage-
m e n t is an invaluable resource for its o w n renewal a n d c o n t r i b u t i o n t o t h e
unity, mission, and w i t n e s s of o t h e r churches.
All of o u r churches are in transition and most experience tension. As we
move toward reconciliation, we n e e d o n e a n o t h e r a n d o u r ministry to o n e
another. All Christians can b e grateful for t h e role of Methodists a n d their
theologians in t h e church and in t h e ecumenical movement.
1
The Grace of Letting Go:
Theological Reflections on Forgiveness
from a Space In-Between
MICHAEL NAUSNER
What I dream of, what I try to think as the "purity" of a forgiveness worthy of its
name, would be a forgiveness without power: unconditional but without sovereignty?
Jacques Derrida
Everyday Forgiveness
Forgiveness Impossible?
In p o n d e r i n g w h e r e I have m o s t recently w i t n e s s e d a n e v e n t of forgiveness,
I realize t h a t I have to think for a long time. Phrases related to forgiveness
are all a r o u n d m e . But w h e n last have I witnessed forgiveness as transforma-
tion of c o m m u n a l life? While at t h e core of Christian vocation, forgiveness
often is a n i n s u r m o u n t a b l e challenge for everyday living. M a y b e this is
because, as t h e French philosopher Jacques D e r r i d a p u t s it, forgiveness is
t r u e forgiveness only if it involves t h e unforgivable: "Forgiveness m u s t
4
a n n o u n c e itself as impossibility itself." This rather categorical philosophical
s t a t e m e n t will resonate w i t h a n y o n e w h o has tried seriously to apply the
issue of forgiveness to situations of unfathomable violence a n d destruction.
Torture, war crimes, a n d genocide certainly b e l o n g to this category. H o w
c a n such severe assaults o n h u m a n life ever b e forgiven? W h o can forgive
s u c h brutal tearing apart of c o m m u n a l b o n d s ? It s e e m s to m e that recog-
nizing t h e impossibility of forgiveness in t h e s e situations is to take t h e m
w i t h u t m o s t seriousness a n d to protect forgiveness from b e c o m i n g a c h e a p
way of downplaying injustice and violence.
This s e r i o u s n e s s a b o u t t h e impossibility of forgiveness c o m e s to t h e
fore in o n e of Charles Wesley's h y m n s , w h e n h e writes,
Great Searcher of the mazy heart, a thought from thee I would not hide,
I cannot draw th'envenomed dart, or quench this hell of wrath and pride,
31
Jesus, till I thy Spirit receive, Thou know'st, I never can forgive.
Endnotes
1.1 am grateful for the constructive c o m m e n t s on this article by Harald Bohlin,
Olivia Franz-Klauser, Catherine Keller, and Mayra Rivera Rivera.
2. Jacques Derrida, On Cosmopolitanism and Forgiveness: Thinking in Action
(London, N e w York: Routledge, 2001), 59.
3. Walter Wink, When the Powers Fall: Reconciliation in the Healing of the Nations
(Minneapolis: Fortress, 1998), v.
4. Derrida, On Cosmopolitanism and Forgiveness, 33.
5. See http://www.ccel.Org/w/wesley/hyrnn/iwg08/jwg0830.htrnl.
6. John Milbank has elaborated on this impossibility, listing five aporias: (1) The
subject of forgiveness can never b e absolutely defined. (2) Time separates the
instances of assault and forgiveness. (3) What is forgotten cannot be forgiven.
(4) The question of the motive is always unsolved. (5) H u m a n forgiveness is
never really final. See J o h n Milbank, Being Reconciled: Ontology and Pardon
(London: Routledge, 2003), 50-60.
7. Wink, When the Powers Fall, 23.
8. H o m i K. Bhabha, The Location of Culture (London, N e w York: Routledge,
1994), 1,17.
9. Miroslav Volf, Exclusion and Embrace: A Theological Exploration of Identity,
Otherness, and Reconciliation (Nashville: Abingdon, 1996), 81.
10. Marjorie Suchocki, The Fall to Violence: Original Sin in Relational Theology
(New York: Continuum, 1994), 147.
11. Derrida, On Cosmopolitanism and Forgiveness, 29.
12. The definition of the International Forgiveness Institute at the University
of Wisconsin is helpful in terms of its emphasis o n the paradoxical nature of
forgiveness and on its "self-healing" aspect. But it still focuses too m u c h o n the
notion of the gift and on the binary between the o n e w h o forgives and the one
w h o receives forgiveness. See the institute's website: http://www.forgiveness-
institute.org/IFI/Whatis/definition.htm.
13. Milbank, Being Reconciled, 44.
14. Ibid., 57.
15. Wink, When the Powers Fall, 14.
16. George W. Bush on 6 May, 2004. Q u o t e d from http://www.wnyc.org,
17. Susan Sontag compares the reluctance of t h e Administration to call the
treatment of prisoners "torture" with the reluctance to call t h e killings of Tutsis
in Rwanda "genocide." See Susan Sontag, "Regarding the Torture of Others,"
New York Times Magazine (23 May 2004): 25.
18. See http://www.sit.edu/news/archive/sebarenzi.html.
19. Derrida, On Cosmopolitanism and Forgiveness, 54.
20. Pamela Sue Anderson, "A Feminist Ethics of Forgiveness," in Alistair I.
McFadyen and Marcel Sarot, Forgiveness and Truth: Explorations in Contemporary
Theology (Edinburgh: T&T Clark, 2001), 145.
21. Rita Nakashima Brock and Rebecca A n n Parker, Proverbs of Ashes: Violence,
Redemptive Suffering, and the Search for What Saves Us (Boston: Beacon Press,
2001), 43, 44.
22. For a discussion of the abuse of power by demanding forgiveness, see Carl
Reinhold Brakenhielm, Forgiveness (Minneapolis: Fortress, 1993), 4//.
23. As Walter Wink points out regarding t h e issue of mutuality, "Forgiveness
can be unilateral; reconciliation is always mutual. . . . Forgiveness is t h u s a
component of reconciliation, but only a first step. We may forgive our enemies
in our hearts, but reconciliation requires that we pick up the p h o n e or meet
face to face and try to work things out" (When the Powers Fall, 14).
24. In his conversation with liberation theology, Daniel M. Bell constructs a
polarity between forgiveness and justice that I find problematic. "Forgiveness,"
Bell writes, "is a theologically m o r e a p p r o p r i a t e characterization of G o d ' s
activity to overcome sin in the world than the liberationists' vision of j u s t i c e . . . .
Forgiveness interrupts the cycle of violence and counter-violence that plagues
justice." See Daniel M. Bell, Jr., Liberation Theology after the End of History: The
Refusal to Cease Suffering (London, N e w York: Routledge, 2001), 148,50.
25. Volf, Exclusion and Embrace, 122.
26. Andrew Sung Park has used t h e term forgivingness from the Korean perspec-
tive of han. H e juxtaposes the forgivenness of offenders with the forgivingness
of victims and claims that the church has given too m u c h attention to t h e
former. Andrew Sung Park, The Wounded Heart of God: The Asian Concept of Han
and the Christian Doctrine of Sin (Nashville: Abingdon, 1993), 90-91.
27. Nigel Biggar referring to Basil Redlich, in McFadyen and Sarot, Forgiveness
and Truth, 201.
28. Suchocki, The Fall to Violence, 154-55.
29. Sandra K. Olewine, "Reflections from a War Z o n e : Jesus' Radical Call to
Forgiveness," Quarterly Review 2 4 / 1 (Spring 2004): 36.
30. Derrida, On Cosmopolitanism and Forgiveness, 54.
31. See http://www.ccel.Org/w/wesley/hymn/jwg08/jwg0830.html.
32. Wink, When the Powers Fall, 11.
The Church in Review
Do General Agencies Still Have a Place in the Church?
Endnotes
1. Perspectives in this review derive from previous and forthcoming work on
c o n n e c t i o n a l i s m , i n c l u d i n g The Methodist Conference in America (1996);
Connectionalism: Ecclesiology, Mission and Identity (1997); Questions for the 21st
Century Church (1999); and Marks of Methodism (forthcoming), all Abingdon
publications.
2. Richey, Connectionalism, 1-20,
continued from page 411
church, n o t related t o a n y d e n o m i n a t i o n . It p r i d e d itself o n being i n d e p e n -
dent. T h e c o n g r e g a t i o n financially assisted a handful of mission projects,
t h u s linking us t o a c o m m u n i t y a bit w i d e r t h a n o u r own. As t h e years
passed, t h e focus was just o n t h e congregation. All c o n n e c t i o n s to larger
c o m m u n i t y ceased. T h e c h u r c h t u m b l e d in o n itself, seeing n o t h i n g m o r e
t h a n t h e b o u n d a r i e s of its o w n c o m m u n i t y .
W h e n I b e c a m e a m e m b e r of T h e M e t h o d i s t C h u r c h (before t h e merger
b e t w e e n t h e M e t h o d i s t a n d Evangelical United Brethren churches in 1968),
I joined a d e n o m i n a t i o n a l c o n n e c t i o n t h a t e n r i c h e d m y experience of t h e
Christian faith t h r o u g h k n o w i n g t h a t we were actually c o n n e c t e d w i t h
global humanity. I could participate, t h r o u g h m y time a n d treasure, in t h e
church in o t h e r c o m m u n i t i e s . I could b e resourced in m y u n d e r s t a n d i n g of
h o w t h e gospel of Jesus Christ relates to h u m a n issues.
The c o n g r e g a t i o n is w h e r e t h e gospel m a k e s t h e difference in lives of
people. This is w h y I always draw t h e organizational chart of T h e U n i t e d
M e t h o d i s t C h u r c h w i t h t h e congregations at t h e t o p of t h e page! Every
organizational level b e y o n d t h e c o n g r e g a t i o n serves to resource t h e
congregation or to r e p r e s e n t it in geographic, political, or e c o n o m i c circles
b e y o n d t h e congregation's n e i g h b o r h o o d . G e n e r a l agencies are n e e d e d
a n d i m p o r t a n t to h e l p congregations r e m e m b e r t h e w i d e r world a n d t o
participate in Christ's mission.
D u r i n g t h e merger in 1968, t h e Structure Study C o m m i s s i o n was
established t o review t h e w o r k of t h e general agencies. T h e C o m m i s s i o n
s p e n t almost one-half of t h e 1968-72 q u a d r e n n i u m discussing t h e princi-
ples of organization, c o n c l u d i n g t h a t t h e y w o u l d a d o p t t h e "systems
a p p r o a c h " to t h e organization of T h e U n i t e d M e t h o d i s t C h u r c h . T h e
C o m m i s s i o n explored five organizational theories: (1) traditional theory;
(2) strong-leader theory; (3) human-relations theory; (4) classic-bureaucratic
theory; a n d (5) s y s t e m s theory. Systems t h e o r y holds organizational
g r o w t h a n d goal achievement, along w i t h t h e g r o w t h of p e r s o n s a n d their
achievements, b o t h as b e i n g of equal i m p o r t a n c e a n d as b e i n g based o n
interrelationship a n d i n t e r d e p e n d e n c y of t h e organization a n d t h e p e o p l e .
T h e Structure Study C o m m i s s i o n described T h e U n i t e d M e t h o d i s t
C h u r c h as a social system. "It consists of individuals a n d g r o u p s w h o are
engaged in a s t r u c t u r e d form of relationship a n d interaction, a n d w h o are
g u i d e d by a particular faith c o m m i t m e n t a n d a given set of values a n d
1
n o r m s , " T h e C o m m i s s i o n described t h r e e s u b s y s t e m s w i t h i n T h e U n i t e d
M e t h o d i s t C h u r c h a n d noted:
The only structural change brought to the 1972 General Conference by the
Commission was to establish the General Council on Ministries (GCOM) and
a council o n ministries at each level of the church's organization.
It is t h e role of t h e general agencies, then, to take policies a n d to design
a n d / o r i m p l e m e n t p r o g r a m s that fulfill t h e intent of The U n i t e d M e t h o d i s t
Church. T h e general agencies have d o n e well in developing p r o g r a m s over
t h e s e thirty-six years. G e n e r a l agencies are still n e e d e d !
I was G e n e r a l Secretary of G C O M from 1975 to 1986 a n d realized t h a t
t h e task of coordination could b e d o n e only t h r o u g h building relationships
of t r u s t a n d t h r o u g h sustained c o m m u n i c a t i o n a m o n g t h e general agen-
cies. While o u r staff t e a m did this well, t h e r e was, a n d still is, a problem,
namely, c o o r d i n a t i o n a m o n g agencies that were, a n d still are, n o t equal.
T h e U n i t e d M e t h o d i s t C h u r c h has t w o c o n g l o m e r a t e b o a r d s t h a t are
focused o n well-defined portfolios; a series of smaller p r o g r a m / a d v o c a c y
agencies; a n d s o m e service agencies. T h e t w o c o n g l o m e r a t e b o a r d s have
t h e i r o w n internal c o o r d i n a t i o n t o d o . It m a k e s almost u n m a n a g e a b l e a
conversation a m o n g general agencies w h e n their s c o p e of w o r k is n o t
equal a n d so vastly different.
To address this p r o b l e m , I suggest, in t h e c o n t e x t of t h e n e w
C o n n e c t i o n a l Table structure, t h e creation of six-to-eight general p r o g r a m
boards, each with a focus similar to t h a t of t h e G e n e r a l Board of H i g h e r
E d u c a t i o n a n d Ministry o r t h e G e n e r a l Board of C h u r c h a n d Society.
W h e n it created t h e C o n n e c t i o n a l Table, t h e 2004 G e n e r a l Conference
carefully preserved a n i m p o r t a n t principle of polity in T h e U n i t e d
M e t h o d i s t Church, namely, t h e principle of checks a n d balances. In t h e
congregation, as well as in o u r c o n n e c t i o n a l life, we n e e d to separate plan-
ning from deciding a n d i m p l e m e n t i n g from evaluating a n d b e clear w h e n
w e are in which m o d e . There n e e d s to b e s e p a r a t i o n of p r o g r a m a n d
finance, yet it s h o u l d b e d o n e in c o n c e r t w i t h e a c h other. I w a s v e r y
o p p o s e d t o t h e n o t i o n of bringing t o g e t h e r G C O M a n d t h e G e n e r a l
C o u n c i l o n Finance a n d A d m i n i s t r a t i o n (GCFA), as p r o p o s e d by G C O M in
"Living into t h e Future." O n e of t h e large issues for t h e Structure Study
C o m m i s s i o n was t h e a w k w a r d n e s s in t h e former d e n o m i n a t i o n s t h a t t h e
treasurer was deciding issues of program. I salute t h e w i s d o m of t h e 2004
G e n e r a l C o n f e r e n c e delegates in creating t h e n e w agency structure for
k e e p i n g t h e C o n n e c t i o n a l Table a n d G C F A separate.
G e n e r a l agencies c o n t i n u e t o have an i m p o r t a n t role to play in t h e
d e n o m i n a t i o n . T h e y provide p r o g r a m materials for t h e congregation as t h e
gospel is proclaimed in c o m m u n i t i e s . They witness t o t h e gospel of Jesus
Christ in geographic, e c o n o m i c , a n d political circles t h a t n e e d c o n n e c t i o n a l
power. A n d t h e y teach t h e congregations a b o u t t h e relationship b e t w e e n
faith a n d works.
Endnotes
1. "Part II: C o n c e p t u a l F r a m e w o r k of t h e R e p o r t , " ( S t r u c t u r e S t u d y
Commission, The United Methodist Church, 1972), 2.
2. Ibid., 4.
A Word on The Word
Lectionary Study
OSVALDO D. V E N A
Conclusion
As we slowly m a k e o u r way into Lent, trying to disregard t h e idolatrous
commercialization of t h e s e a s o n in o u r society, let us r e m e m b e r that Jesus
took time to s p e a k to p e o p l e a b o u t w h a t was really i m p o r t a n t for t h e m . In
t h e face of a n i m p e n d i n g death, h e still focused o n people's needs. H i s was
a life selflessly invested in o t h e r s . In a n age of technological advances,
emails a n d w e b pages, w h e r e t h e line b e t w e e n w h a t is real a n d w h a t is n o t
has b e e n dangerously blurred, let us take time to dialogue w i t h o u r fellow
h u m a n beings just as Jesus did. Let us take a real interest in their lives. Let
us m a k e t i m e to talkas Jesus did in his long road to G o o d Fridayabout
w h a t really matters, c o m p u t e r s and PowerPoint p r e s e n t a t i o n s n o t w i t h -
standing.
Endnotes
1. Francis W. Beare, The Gospel According to Matthew (San Francisco: Harper &
Row. 1981). 105.
2. Ibid, 111.
3. Ulrich Luz, The Theology of the Gospel of Matthew (Cambridge: Cambridge
University Press, 1995), 37.
4. Charles H. Talbert, Reading John; A Literary and Theological Commentary on the
Fourth Gospel and the Johannine Epistles (New York: Crossroad, 1994), 98.
5. Bruce J, Malina and Richard L. Rohrbaugh, Social-Science Commentary on the
Gospel of John (Minneapolis: Fortress, 1998), 81.
6. Rudolf Schnackenburg, The Gospel According to St. John (New York: The
Seabury Press, 1980), 2:366.
7. Malina and Rohrbaugh, Social-Science Commentary, 82.
8. Talbert, Reading John, 99.
9. Schnackenburg, Gospel According to St. John, 370.
10. William Barclay makes a huge compromise by translating it "be born again
from above." Sec The New Testament: A Translation by William Barclay (Louisville:
Westminster/John Knox, 1999), 257.
11. Raymond E. Brown. S.S.. The Gospel According to John, The Anchor Bible
(New York: Doubleday, 1966), 29:132,
12. Talbert, Reading John, 101.
13. Gail R. O'Day, "The Gospel of John," in The New Interpreter's Bible (Nashville:
Abingdon, 1995), 9: 567.
14. Craig R. Koester, Symbolism in the Fourth Gospel, 2nd. ed. (Minneapolis:
Fortress, 2003), 49.
15. Jacob Neusner, A Rabbi Talks with Jesus: An Intermillennial, Interfaith Exchange
(New York: Doubleday, 1993), 3.
16. Talbert, Reading John, 162.
17. Brown, Gospel According to John, 380.
A Word on The Word
Issues In: Online Resources in Theology and Religion
BRYAN STONE
Religion Gateways
O n e of t h e best ways t o find useful religious a n d theological material o n
t h e I n t e r n e t is to b e g i n w i t h a r e p u t a b l e guide, index, or gateway. These
guides usually have links to a variety of sites, categorized u n d e r s u b h e a d -
ings s u c h as religious topics; online journals, magazines, a n d newsletters;
texts, archives, and collections; societies, institutions, religious bodies, a n d
traditions; syllabi, bibliographies, a n d courses; a n d theologians o r great
thinkers. S o m e of t h e b e s t a m o n g t h e s e guides m a k e an a t t e m p t to b e
selective rather t h a n comprehensive:
T h e W a b a s h C e n t e r G u i d e t o I n t e r n e t R e s o u r c e s for T e a c h i n g a n d
L e a r n i n g in Theology a n d Religion
(http://www.wabashcenter.wabash.edu/lnternet/front.htm)
V i r t u a l R e l i g i o n I n d e x (Rutgers University)
(http://religion.rutgers.edu/vri)
R e l i g i o n - o n l i n e . o r g (http://www.religion-online.org)
C o m p u t e r - A s s i s t e d T h e o l o g y (Michael Fraser)
http://users.ox.ac.uk/"'ctitext2/theology
T h e o l o g y Links (http://www.fambof.nl/links/theology)
F i n d i n g G o d i n C y b e r s p a c e (http://sim74.kenrickparish.com)
Fides Quaerens Internetum
fhttp://people.bu.edu/bpstone/theology/theology.html)
Theological libraries frequently function as s o m e of t h e best gateways.
Over t h e past two decades, s e m i n a r y a n d divinity school libraries have b e e n
b u s y trying to keep p a c e with t h e Web developments, a n d this has m e a n t
n e w strategies a r o u n d w h a t it m e a n s to collect a n d preserve information
(and, indeed, w h a t c o u n t s as information); b u t especially a r o u n d w h a t it
m e a n s to provide access to information. T h e m a m m o t h task of scanning
and digitizing i m p o r t a n t theological and reference works, journals, heavily
used materials, and historical collections, so that t h e y can b e accessed
online is a project only in its infancy. T h e legal, technical, a n d e c o n o m i c
issues s u r r o u n d i n g all of this are e n o u g h to drive a librarian batty, b u t t h e
move toward digitization of important, historical, or frequently used mate-
rials is inevitable.
It w o u l d b e impossible in this s h o r t article t o list t h e m a n y resources
available to t h e cyber public from theological school libraries a n d their
websites; b u t generally o n e can find invaluable I n t e r n e t research tools,
archives, indexes, m a n u s c r i p t s , special collections, databases, bibliogra-
phies, a n d access to holdings online. T h e A m e r i c a n Theological Library
Association (ATLA) p r o d u c e s o n e of t h e m o s t c o m p r e h e n s i v e religion data-
bases in t h e world, covering antiquities/archaeology, Bible, c h u r c h history,
e c u m e n i s m , ethics, missions, pastoral ministry, philosophy, religions/reli-
gious studies, a n d theology. ATLA also m a i n t a i n s an o n l i n e collection of
major religion a n d t h e o l o g y journals, t h e ATLA Serials project (ATLAS).
T h e best theological libraries subscribe to t h e s e a n d o t h e r searchable data-
b a s e s a n d offer access t o t h e m online. W i t h o u t any a t t e m p t at being
exhaustive, a few helpful theological library websites are:
B o s t o n U n i v e r s i t y S c h o o l of T h e o l o g y L i b r a r y
http://www.bu.edu/sth/sthlibrary
D r e w University Library
http://www.depts.drew.edu/lib
D u k e Divinity School Library
http://www.lib.duke.edu/divinity
P i t t s T h e o l o g i c a l L i b r a r y (Candler School of Theology)
http://www.pitts.emory.edu
Vanderbilt University Divinity School Library
http://divinity.library.vanderbilt.edu/lib
Yale U n i v e r s i t y D i v i n i t y S c h o o l L i b r a r y
http://www.library.vale.edu/div/divhome.htm
Of course, journals a n d magazines are t r e m e n d o u s resources for t h e o -
logical study, a n d a considerable n u m b e r of religious a n d theological period-
icals have g o n e to online formats (some exclusively so). Again, while it is
impossible to list t h e m a n y journals here, m o s t of t h e gateways referenced
earlier feature directories of these journals a n d magazines. T h e Wabash
Center's site (www.wabashcenter.wabash.edu/Internet/e-j-idx.htm) provides
o n e of t h e better "directories of directories" for electronic journals.
A m o n g t h e m o s t u n i q u e and powerful of t h e I n t e r n e t ' s p r o p e r t i e s is its
interactivity; a n d this h a s c h a n g e d t h e face of h o w m u c h of theology gets
d o n e today. A growing n u m b e r of theological websites h o s t bulletin b o a r d s
a n d discussion forums, s u c h as " O p e n Source Theology" (www.open-
sourcetheology.net) o r "Faith M a p s " (www.faithmaps.org). But t h e busiest
such i n s t r u m e n t o n t h e I n t e r n e t for this type of activity is u n d o u b t e d l y t h e
"list-serv," w h i c h refers b o t h to a mailing list for g r o u p discussion a n d
conferencing and to t h e discussion g r o u p itself. O n e m u s t subscribe t o a
list-serv in order to p o s t a n d receive t h e email exchanges a m o n g its
m e m b e r s , a n d usually a m o d e r a t o r a t t e m p t s to e n s u r e basic courtesies in
c o m m u n i c a t i o n . List-servs have b e c o m e s o m e of t h e busiest hives for t h e
exchange of information a n d ideas, q u e s t i o n s , answers, a n d a r g u m e n t s ; and
t h e y are available o n almost a n y topic u n d e r t h e s u n (see, for example, t h e
lists at discussionlists.com or groups.vahoo.com). As o n e might guess, o n e
of t h e disadvantages of list-servs is that, at times, o n e m u s t w a d e t h r o u g h
v o l u m e s of u n i m p o r t a n t or even irritating emails to find s o m e t h i n g w o r t h -
while. Keeping track of t h e various "threads" in a discussion can also prove
bewildering at times.
Because t h e increasing s p e e d of I n t e r n e t access allows users to share
a n d access material t h r o u g h a variety of mediatext, images, s o u n d , v i d e o -
theological and religious c o u r s e w o r k is gradually b e c o m i n g m o r e widely
available o n t h e Web, c o m p l e t e w i t h "live chats" a n d s t r e a m i n g video. Even
w h e r e o n l i n e courses are n o t available, however, I n t e r n e t users s c o u t i n g for
religious resources will find a n u m b e r of helpful syllabi a n d bibliographies
by c o n d u c t i n g simple searches t h r o u g h t h e s t a n d a r d e n g i n e s s u c h as
www.googIe.com or www.altavista.com.
D e s p i t e t h e t r e m e n d o u s possibilities for interactive teaching, learning,
exchange, a n d discussion o n t h e Internet, t h e ability of t h e I n t e r n e t simply
to serve as a s t o r e h o u s e of knowledge r e m a i n s o n e of its m o s t i m p o r t a n t
qualities. A n s w e r s to basic theological q u e s t i o n s , d a t a o n religious g r o u p s
a n d their beliefs a n d practices, a n d historic religious d o c u m e n t s a n d texts
are all easily accessible. Take, for example, t h e following widely u s e d collec-
tions:
C h r i s t i a n Classics E t h e r e a l L i b r a r y (http://www.ccel.org) Probably one
of the most comprehensive online collections of Christian literature, ranging
from the early Church Fathers to devotional classics to major Christian theolo-
gians and thinkers
Creeds, Confessions, a n d Catechisms
( h t t p : / / w w w . g t y . o r g / ~ p h i l / c r e e d s . h t m ) A set of links to a wide range of
creedal statements from a variety of Christian traditions
D o c u m e n t s of t h e P r o t e s t a n t R e f o r m a t i o n
( h t t p : / / w w w . m u n . c a / r e l s / h r o l l m a n n / r e f o r m / reform.html) Hans
Rollman's collection of links to the documents of the various reformations of
the sixteenth century
N e w A d v e n t (http://www.newadvent.org) An extensive theological
resource and host to the 1917 Catholic E n c y c l o p e d i a - a n older but easily
searchable source of theological terms, historical entries, and answers to theo-
logical questions
Wesleyan theological resources m a y also b e found o n t h e Web, w i t h
t h e following as a set of useful starting points:
J o h n W e s l e y R e s o u r c e s (General Board of Global Ministries)
(http://www.gbgm-umc.org/UMW/Wesley)
M e t h o d i s t A r c h i v e s a n d R e s e a r c h C e n t r e (John Rylands University
Library of Manchester)
(http://rylibweb.man.ac.uk/datal/dg/ text/method.html)
T h e U n i t e d M e t h o d i s t A r c h i v e s C e n t e r (Drew University Library)
(http://www.depts.drew.edu/lib/uma.html)
T h e W e s l e y C e n t e r O n l i n e (http://wesley.nnu.edu) Provides a number of
digitized works of John and Charles Wesley (for example, the 1872 Jackson
edition of Wesley's works and his notes on the Bible), John Fletcher, and
important works from the nineteenth-century Holiness Movement
A s b u r y Theological S e m i n a r y Publications (http://www.asburysemi-
n a r y . e d u / n e w s / p u b l i c a t i o n s / w e s l e y . s h t m l ) Comprehensive Wesleyan
bibliography by Kenneth J. Collins
Liturgical Resources
Religious aids to w o r s h i p a b o u n d o n t h e Internet. S o m e sites offer Web-
surfers their o w n private w o r s h i p experiences, c o m p l e t e w i t h music,
Scripture readings, m e d i t a t i o n s , s e r m o n s in s t r e a m i n g audio, discussion
boards, prayer requests, and, of course, a c h a n c e t o give a n offering. O n e
site even walks individuals t h r o u g h their o w n private C o m m u n i o n service
(a theological contradiction, of course), including instructions for w h e n t o
get u p a n d get a glass of grape juice. T h o u s a n d s of p e r s o n s have experi-
m e n t e d w i t h t h e "Church of Fools" (www.shipoffools.com). s p o n s o r e d by
T h e M e t h o d i s t C h u r c h of G r e a t Britain. T h e virtual c h u r c h brings t o g e t h e r
individuals from a r o u n d t h e world e a c h w e e k into a virtual 3 D space,
w h e r e visitors are allowed t o pick their o w n a n i m a t e d character, w h o c a n
stroll a r o u n d t h e sanctuary, visit t h e crypt, sit in a pew, kneel, genuflect,
talk to o t h e r people, a n d take p a r t in a s h o r t service. (The church w a r d e n
c a n "smite" u n r u l y p e r s o n s w h o violate church d e c o r u m , t h e r e b y removing
t h e m from virtual existence.)
But b e y o n d t h e interesting a n d controversial a t t e m p t s at providing
"Web worship," online resources for w o r s h i p are plentiful a n d include
scores of sources for religious music (including "midi" samplings a n d full
downloads), prayers, readings, a n d orders of worship. A n u m b e r of useful
Lectionary resources are available to assist pastors, preachers, a n d w o r s h i p
leaders. Vanderbilt Divinity School Library provides all t h r e e cycles of read-
ings for t h e Revised C o m m o n Lectionary (RCL) from t h e N R S V in an easily
accessible format (http://divinity.lib.vanderbilt.edu/lectionary). O t h e r
Lectionary resources w o r t h consulting are
C o m m e n t s ( h t t p : / / m o n t r e a l . a n g l i c a n . o r g / c o m m e n t s ) Useful set of
commentaries, introductions, and technical information on each of the RCL
readings hosted by the Anglican Diocese of Montreal
T h e T e x t T h i s W e e k (http://www.textweek.com) A remarkable set of links
and resources for studying and reflecting upon the readings for each week,
with links to lectionaries used by a number of major Christian communions,
This site is especially helpful in stimulating thought about the various
Scripture readings by suggesting themes within them and then providing links
to images (frescoes, icons, statues, pictures, and paintings) and movies in
which these themes surface.
T h e Lectionary (http://satucket.com/lectionary)
T h e L e c t i o n a r y P a g e (http://www.io.com/~kellvwp)
In addition to Lectionary resources, websites like t h e Mission of St.
Clare provide an online version of t h e Daily Office (http://www,missionst-
clare.com), w i t h prayers, readings, psalms, a n d music for each day, while a
n u m b e r of websites, s u c h as "James Kiefer's Christian Biographies"
(http://elvis.rowan.edu/~kilroy/TEK), provide brief biographies of saints
a n d c h u r c h leaders linked to t h e day of t h e year o n w h i c h t h e y are r e m e m -
bered. O t h e r w o r s h i p a n d liturgical aids c a n b e found t h r o u g h gateways
t h a t offer h u n d r e d s of invaluable links to libraries a n d reference material,
liturgical centers a n d organizations, publications, texts, prayers, rites, a n d
music.
L i t u r g y L i n k s (Notre D a m e C e n t e r for Pastoral Liturgy)
(http://www.nd.edu/links)
Lift U p Y o u r H e a r t s (Evangelical L u t h e r a n C h u r c h in Canada)
(http://www.worship.ca)
L i t u r g i c a l S t u d i e s a n d L i t u r g i c a l M u s i c (College of St. B e n e d i c t / S t .
John's University)
(http://www.csbsiu.edu/library/internet/theoltgy.html)
A n A n g l i c a n Liturgical L i b r a r y (http://www.oremus.org/liturgy)
An extensive collection of prayers and texts used throughout the worldwide
Anglican communion, including numerous resources for working with the
Book of C o m m o n Prayer. See also "Liturgical Resources" at
http://www.anglicansonline.org/resources/liturgical.html
T h e C a t h o l i c L i t u r g i c a l L i b r a r y (http://www.catholicliturgy.com)
M o n a s t i c T o p i c s : L i t u r g y (The O r d e r of St. Benedict)
(http://www.osb.org/liturgy)
C o m p r e h e n s i v e bibliographies for w o r s h i p a n d p r e a c h i n g are located
o n t h e website of t h e Vanderbilt Divinity School Library. For t h e liturgies
bibliography see http://divinity.lib.vanderbilt.edu/bibs/liturgics.htm: for
t h e homiletics bibliography, visit http://divinity.library.vanderbilt.edu/
homiletics.htm. While websites d e v o t e d to offering c o n t e m p o r a r y w o r s h i p
resources are far m o r e n u m e r o u s t h a n traditional liturgical resources, t h e y
also t e n d t o b e m o r e commercial a n d so less immediately helpful unless
o n e is looking to b u y material. O n e of t h e b e s t starting p o i n t s for c o n t e m -
p o r a r y w o r s h i p resources is "WorshipMusic.com" (http://www.praise.net):
and, of course, n o o n e s h o u l d overlook t h e various websites h o s t e d by his
o r her o w n d e n o m i n a t i o n o r tradition.
Endnotes
1. E l e n a L a r s e n , p r i n c i p a l a u t h o r , " C y b e r F a i t h : H o w A m e r i c a n s P u r s u e
Religion Online," Pew Internet and American Life Project (2001); available at
h t t p : / / w w w . p e w i n t e r n e t . O r g / P P F / r / 5 3 / r e p o r t display.asp.
The Children of Israel: Reading the Bible for the Sake of
Our Children, by D a n n a N o l a n Fewell (Abingdon, 2003)
'he slogans a n d statistics s t a n d in s h a r p contradiction. B u m p e r stickers
JL a n d glib phrases a b o u n d : "Children First"; "No Child Left Behind"; "For
t h e Sake of t h e Children," Yet, t h e statistics are sobering. In t h e o p e n i n g
chapter, Fewell notes t h a t
in the past decade armed conflicts have killed two million children, disabled four
to five million, and left twelve million homeless One hundred and fifty million
children in developing countries are suffering from malnutrition In the United
States . . . homicide has become the third leading cause of mortality for children
between the ages of five and fourteen (19-21).
The Children of Israel challenges us to read "the Bible for t h e sake of our
children." T h e cover, a chilling Gustave D o r e engraving of t h e Flood, depicts
t h e struggle of parents attempting to protect their children from t h e rising
waters that will inevitably overcome them. In this context, Fewell asks: "In a
world w h e r e so many children are sick, hungry, dying, a b a n d o n e d , displaced
a n d violated, in a world w h e r e politics take p r e c e d e n c e over matters of life
and death, w h a t difference d o e s reading the Bible make?" (22)
T h e b o o k is divided i n t o t w o parts, w i t h each chapter p r e c e d e d by a
brief dialogue b e t w e e n an adult and a child. Each piece is a gem, snatching
m y attention, as if I were t h e r e w h e n Jesus t u r n e d a Samaritan into a hero.
Fewell invites readers to move into t h e biblical text, challenging t h e m to
s t a n d within familiar narratives b u t using an unfamiliar template. First, she
d e m a n d s that we w i d e n o u r perspective of t h e text to include t h e edges a n d
t h e shadows, asking, "Where are t h e children? W h a t is h a p p e n i n g to them?"
This draws our eyes from t h e familiar h e r o to t h o s e w h o , albeit often invis-
ible, yet inhabit t h e text. In the s h a d o w of A b r a h a m ' s radical o b e d i e n c e
s t a n d s t h e child Isaac, seeing a father ready to b u r n h i m alive. Moses,
plucked from t h e Nile, diverts attention from t h e o t h e r babies w h o drown.
D e a d first-born s o n s are o n t h e edges of t h e Exodus. Children of Sodom,
T H E C H I L D R E N O F I S R A E L R E A D I N G T H E BIBLE F O R T H E SAKE O F O U R C H I L D R E N
Book Review
77JC Children of Israel: Reading the Bible for the Sake of Our Children, by D a n n a
N o l a n Fewell (Abingdon. 2003)
Index to Volume 24
" N E X T I S S U E : 1
THE I S R A E L I - P A L E S T I N I A N SITUATION: T H E O L O G I C A L I N T E R P R E T A T I O N S ^