Lenten Disciplines Must Be More Than A Show

Ash Wednesday is here and Facebook is already full of people announcing what they are giving up and what disciplines they are taking on. I really enjoy reading each post knowing that so many people are trying to make room for God as we Christians prepare once more to remember the Passion and Resurrection of Our Lord Jesus Christ. 

At the same time, I fear that many of us- myself included- tend to look upon this season of self-denial with a certain quaintness. I feel deeply convicted that I don't take the role of self-denial in the Christian life seriously enough. I have often used this time to "work on myself." 

Don't get me wrong- I truly believe that Lent can and should change us. But paradoxically, for God to do the work in us we desire, we must put our focus off of ourselves. Simply trading indulgence for introspection is nothing more than exchanging one form of self-centeredness for another. Austerity for austerity's sake is no virtue.  

To truly experience Lent as we should, each of us must truly think beyond ourselves. We must learn to see others through the eyes of God and commit ourselves to addressing the needs in those around us. 

Below this paragraph you will find the 58th chapter of the Book of Isaiah, written in the midst of disaster for the Jewish people. Through the prophet, God calls the people to do away with self-centered forms of worship and self-denial and to recognize the suffering and bondage of others- suffering sometimes caused, directly and indirectly, by the faithful themselves. I invite you to read it with an open heart, seeking God to show you how you might use this time to attend to those in need around. The world is full of starving, enslaved people- many physically so, all spiritually so. As the church, we have the power to feed stomachs and souls. We should be about both. 

"Shout loudly! Don't be quiet! 

Yell as loud as a trumpet! 

Confront my people with their rebellious deeds; 

confront Jacob's family with their sin! 

They seek me day after day; 

they want to know my requirements, 

like a nation that does what is right 

and does not reject the law of their God. 

They ask me for just decrees; 

they want to be near God. 

They lament, 'Why don't you notice when we fast? 

Why don't you pay attention when we humble ourselves?' 

Look, at the same time you fast, you satisfy your selfish desires, 

you oppress your workers. 

Look, your fasting is accompanied by arguments, brawls, 

and fistfights. 

Do not fast as you do today, 

trying to make your voice heard in heaven. 

Is this really the kind of fasting I want? 

Do I want a day when people merely humble themselves, 

bowing their heads like a reed 

and stretching out on sackcloth and ashes? 

Is this really what you call a fast, 

a day that is pleasing to the LORD? 

No, this is the kind of fast I want. 

I want you to remove the sinful chains, 

to tear away the ropes of the burdensome yoke, 

to set free the oppressed, 

and to break every burdensome yoke. 

I want you to share your food with the hungry 

and to provide shelter for homeless, oppressed people. 

When you see someone naked, clothe him! 

Don't turn your back on your own flesh and blood! 

Then your light will shine like the sunrise; 

your restoration will quickly arrive; 

your godly behavior will go before you, 

and the LORD's splendor will be your rear guard. 

Then you will call out, and the LORD will respond; 

you will cry out, and he will reply, 'Here I am.' 

You must remove the burdensome yoke from among you 

and stop pointing fingers and speaking sinfully. 

You must actively help the hungry 

and feed the oppressed. 

Then your light will dispel the darkness, 

and your darkness will be transformed into noonday. 

The LORD will continually lead you; 

he will feed you even in parched regions. 

He will give you renewed strength, 

and you will be like a well-watered garden, 

like a spring that continually produces water. 

Your perpetual ruins will be rebuilt; 

you will reestablish the ancient foundations. 

You will be called, 'The one who repairs broken walls, 

the one who makes the streets inhabitable again.' 

You must observe the Sabbath 

rather than doing anything you please on my holy day. 

You must look forward to the Sabbath 

and treat the LORD's holy day with respect. 

You must treat it with respect by refraining from your normal activities, 

and by refraining from your selfish pursuits and from making business deals. 

Then you will find joy in your relationship to the LORD, 

and I will give you great prosperity, 

and cause crops to grow on the land I gave to your ancestor Jacob." 

Know for certain that the LORD has spoken. 

An Ash Wednesday Letter To Wesley United Methodist Church

Dear Wesleyans,

Tomorrow night is Ash Wednesday. We will observe the day by worshiping together at 7:00 pm. This serves as the opening of the Lenten season as we prepare our hearts to once again experience the death and resurrection of Our Lord Jesus Christ. 

I want to encourage all of you to spend at least some portion tomorrow in prayer, solemnly asking God to lead you to a deeper faith through prayer, confession, and spiritual disciplines. Even if you can't make our evening service and receive the ashes, I truly believe that all of our souls need a moment of quiet introspection to begin this season. Don't let the day pass you by. As James 4:8 instructs us, "Draw near to God, and he will draw near to you. Cleanse your hands, you sinners, and purify your hearts, you double-minded."

If you are physically able, I am also calling on all of us to fast from at least one meal as an act of self-denial, reflecting the ancient Biblical practice of fasting as a sign of repentance and openness to a move of God. After all, in these 40 days of Lent, we remember that Our Lord Jesus Christ fasted for forty days to prepare Himself to truly be our savior! Are the servants better than the Master? 

Further, we will spend the whole season of Lent studying spiritual disciplines, including Bible study, prayer, Christian service, fasting, and financial stewardship. Let us all commit to making this Lent a season of looking past ourselves and waiting for God to speak to our hearts and lead us into the future, remembering always the promise of the Scriptures found in Isaiah 40:31 "they who wait for the LORD shall renew their strength; they shall mount up with wings like eagles; they shall run and not be weary; they shall walk and not faint."

I hope to see all of your tomorrow night as we make ready for a move of God.  

 

Grace and Peace,

John Wilks

Pastor

Wesley United Methodist Church

McKinney, TX

Some Thoughts on Poverty, Wealth, and the Favor of God

Recently in an on-line discussion between Methodist clergy, a colleague posted the following two Bible verses:

"And do not slant your testimony in favor of a person just because that person is poor." (Exodus 23:3)

 "Do not twist justice against people simply because they are poor." (Exodus 23:6)

This, of course, launched a dialog about how to engage in issues of poverty and wealth from a Christian perspective. The issue of favoritism came up repeatedly, highlighting the debate created by the progressive assumption that God favors the poor at every turn and in every context- an assumption which, as another member of the discussion pointed out, drives liberation theology and serves as the primary lens for reading and understanding the Bible. 

Now, the implications of that last sentence really bothers me. Assuming that God pits human beings against one-another on the basis of economics seems inherently wrong to me. I grew up working class in a monied community. I remember the entitlement of some of my class mates who assumed that being rich meant that God must love them better. That didn’t ring true then and it doesn’t ring true now. God is no respecter of persons. So in rebuttal of that assertion, I offered the following thoughts:

What we are wrestling with here is the need for a balancing act. The Scripture tells us that we should help the poor when we can and we should stand up against injustice when we can. However, we do these things not because we assume all poverty is caused be injustice (for that isn't the case, popular progressive opinion not prevailing) nor do we harbor illusions that we can actually erase poverty. 

Rather, we do good works as a means of displaying God's grace-filled love in the hope of reaching sinners and offering them regeneration in Christ and fellowship in the Body of Christ- that is, the Church. 

We must realize that the rich are in as much need of regeneration and fellowship as the poor- thus our desire to help the poor must not be expressed in such a way that we cannot reach the reach- nor our desire to reach the rich be expressed in such a way that prevents us from reaching the poor. Instead, we must strive to reach out to all. Some need to be humbled to hear the Gospel, others need to be lifted up- but in each case, it cannot, must not be human ideas of justice or comeuppance which drive we. Our solitary, single, relentless motivation in how we treat the poor, the rich, and all those in between must now and always be the salvation of souls and the building of God's Kingdom. 

Sermons: Sanctity of Human Life Sunday

Based on Proverbs 6:16-19, preached on Sunday, January 22, 2012 at Wesley United Methodist Church of McKinney:

Pro-life United Methodists should check out Lifewatch.

If you want to help women choose life and offer recovery concealing to women who have undergone abortion, support the Hope Resource Center of McKinney, TX. 

To voice your support for life, marriage, and religious liberty, read and sign the Manhattan Declaration.

Covenant Sunday Sermon

Based on Romans Genesis 15. Preached at Wesley United Methodist Church in McKinney, TX on Sunday, January 15, 2015 as part of a Covenant Renewal Service.

 

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A Call to Prayer and Fasting

To the people of Wesley United Methodist Church:

Dear Wesleyans,

As you have probably heard by now, Kim Jung-Il, the repressive, anti-Christian dictator of North Korea who grew rich and built nuclear weapons while starving his own people, has died- sending the country into uncertainty and intrigue.

What you may not realize is that South Korea is home to perhaps the most motivated and passionate Christian community presently on the globe. South Korean churches have been praying for God to give them a chance to work freely in the North- to give care and comfort to the poor, to preach the Gospel, and to make disciples for Jesus Christ.

In this link, http://www.persecution.com/public/restrictednations.aspx?clickfrom=bWFpbl9tZW51, You can learn much about the plight of North Koreans, especially Christians, under the current Communist system.

Brothers and sisters, this is a critical moment not only on the Korean peninsula, but the world.

I am asking every member of Wesley UMC to pray today and every day for the next week that God would open doors for missionary work in North Korea. I am also asking that all of us set aside tomorrow as a day of fasting. Let us resolve to go before the throne of God on behalf of our brothers and sisters under persecution in North Korea and for our sisters and brothers in South Korea who stand ready to serve as the hands and feet of Christ if only they could get the chance.

This Christmas, may Jesus be proclaimed loudly in North Korea and throughout the world.

Grace and Peace,

John 

Sermons - Advent 1, Hope

Based on Romans 5:1-5. Preached at Wesley United Methodist Church in McKinney, TX on Sunday, November 27, 2011.



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December Letter To My Church

Dear Wesleyans,

Years ago, I spent the summer as youth director at a small town church out in West Texas. A few weeks into my time there, I met a 15 year old named George through the High School summer program.

George was from the wrong family, in the wrong side of town, with no mother around, a father of no reputation, and a brother awaiting trial for murder. George himself was no stranger to the police and to school officials. The whole town could see the path he was on. Yet the Holy Spirit kept telling me that there was something to this young man which was being over-looked. I spent the next few weeks convincing George to come to youth group. 

The first time he came to church, he walked right in the door of the sanctuary for Sunday worship. Some folks stared. There were lots of whispers and a little pointing. When he sat in the pew with the other High School youth, they were clearly uncomfortable.  After church, I fielded plenty of phone calls from concerned church members. Wouldn’t George be a bad influence on the other kids? What if he makes trouble? What if he steals something? What will be Baptists say about us with him hear? 

George had a sense of what folks felt about him, but he seemed drawn to the church anyway. He came to UMYF, Sunday School, Sunday morning worship, Sunday night worship... if the doors were open, George was there. Someone gave him a Bible, and he read the four gospels in two weeks. By mid-July, he had walked the isle, professed faith in Jesus and asked to be baptized. By August, he had started bringing six other teens with him- all of whom were from the wrong side of the tracks and with reputations of their own to overcome. George the troubled youth had, in a matter of months, become George the apostle to troubled youth. The transformation was nothing short of a miracle- something God alone can accomplish. 

Beloved, there are Georges all around us: lost souls whom the Spirit is quietly planting seeds. In your family, your workplace, your school, your neighborhood- somewhere there is a George in your life- a story of redemption just waiting to find a place to happen; a child of grace waiting to find a church family that will teach them about the love of God; a saint locked in the life of a sinner, yearning to be set free if only someone would introduce them to the Savior. 

As we near Christmas, let us remember that Jesus came for the Georges of the world. Let us each ask the Holy Spirit to open our eyes to see, our hearts to love, and our mouths to invite the Georges in our lives to come and worship Christ with us!  

Grace and peace,
John

Unavoidable Folly?

Noted United Methodist thinker Dan Dick recently posted a blog entry titled The Folly of Form Focus.

I agree with the basic premise article, but I feel strongly that he is overlooking the real issue facing Untied Methodism.

As Dan Dick points out, we are trying to make the function suite the form instead of the form to suit the function, which he rightly claims is a foolish and destructive way to make decisions. But he doesn't properly identify why we have settled on this illogical approach.

The reason is rather obvious from my vantage point: we are too theologically and ideologically divided to agree on a form from whence we can learn to function. Thus, since we can't agree on goals which could drive our practices, we have no alternative but to enshrine the practices and somehow try to make sense of them on the back side.

In the blog post he writes "to say our sense of mission and experience defines our theology is sad." And I agree. But if we did it the right way around and first defined our theology so as to then discern our mission, what would result?

The result would be the endless, tail-chasing debates we frequently have experienced for over a generation. The sad reality is that we don't have enough theological consensus to build mission upon.

So instead, the General Conference and the Bishops select mission goals and tell all camps to somehow squeeze themselves and their theology into the plan of action and somehow make us all fit together.

For all the complaints raised in Dan Dick's post, all of which I agree with by the way, I still must conclude that if we are to remain together as a single denomination, we must do so by using the very backwards-thinking approaches which he and I and, no doubt, many other other United Methodists find distasteful. Holding our noses and wading through is our only alternative to schism.

I suppose the question we all face is, how much can we stomach before a split seems preferable? Is our perception of unity worth the price?

Sermons- Christ the King Sunday - November 20, 2011

Based on Revelation 21:1-14. Preached at Wesley United Methodist Church in McKinney, TX.



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Sermons - November 13, 2011

Based on Revelation 3:14-22 and preached at Wesley United Methodist Church in McKinney, TX.

Revelation 3:14-22


"To the angel of the church in Laodicea write the following: 
"This is the solemn pronouncement of the Amen, the faithful and true witness, the originator of God's creation: 


'I know your deeds, that you are neither cold nor hot. I wish you were either cold or hot! So because you are lukewarm, and neither hot nor cold, I am going to vomit you out of my mouth! Because you say, "I am rich and have acquired great wealth, and need nothing," but do not realize that you are wretched, pitiful, poor, blind, and naked, take my advice and buy gold from me refined by fire so you can become rich! 


Buy from me white clothing so you can be clothed and your shameful nakedness will not be exposed, and buy eye salve to put on your eyes so you can see! All those I love, I rebuke and discipline. So be earnest and repent! Listen! I am standing at the door and knocking! If anyone hears my voice and opens the door I will come into his home and share a meal with him, and he with me. I will grant the one who conquers permission to sit with me on my throne, just as I too conquered and sat down with my Father on his throne. The one who has an ear had better hear what the Spirit says to the churches.'"


 

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Sermons - November 6, 2011

Based on Revelation 3:7-13




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Some Thoughts on Inerrancy

Recently in an on-line preachers forum I frequent, a debate has emerged about the doctrine of the inerrancy of the Bible. In reading and participating in the thread, it became clear to me that the definition of inerrancy is not always clear. Christians often used the term to convey very different ideas. So I offer this as an attempt to un-muddy the waters. At the very least, I want to make the case for what I view as the classical orthodox view of inerrancy, as opposed to the more Fundamentalist view of the term as well as the dismissive treatment of the term in progressive/liberal circles.

 A Fundamentalist would define inerrancy as meaning that the Bible is always accurate in what it professes AND that all it professes is true in its most simplistic, literal understanding which would be immediately evident to anyone possessing the most basic literacy skills.

An orthodox person would define inerrancy as meaning that the Bible is always accurate in what it professes BUT to understand what it is professing, we need to consider the original language, genre and historical issues, and the historic witness of previous generations who have also studied these sacred texts.

A progressive person would define inerrancy as a foolish and backward way of looking at the Bible, which should instead be interpreted symbolically, spiritually, and primarily through the lens of our current cultural knowledge base and our personal experiences.

Both the Fundamentalist and the progressive place the location of right understanding in their own hands, though both would say that the Holy Spirit guides their reading.

The orthodox person holds that the Holy Spirit has been working through the text from the beginning and thus sound scholarship and a high view of historical, apostolic consensus can help us discern what the Holy Spirit is saying today. We realize that the Spirit of God never contradicts Itself and that what ever the Spirit is saying through the text today should line up with what the Spirit has already said to generations past. Thus if we arrive at some conclusion which contradicts the Great Tradition of the Church (the Creeds, historical consensus, and so forth,) we assume that we have erred and look again. 

The Fundamentalist and the progressive, on the other hand, when they reach a new conclusion, they assume that it is previous generations who have erred and denounce the witness of Church history and substitute their own wisdom. In that sense I submit that the progressive and the Fundamentalist are opposite sides of the same modernistic coin, having more in common with one-another than either does to orthodoxy.

Sermons - Revelation 3:1-6

Preached on Sunday, October 30, 2011 at Wesley United Methodist Church in McKinney, TX

Based on Revelation 3:1-6, which reads:

 "To the angel of the church in Sardis write the following: 


 "This is the solemn pronouncement of the one who holds the seven spirits of God and the seven stars: 'I know your deeds, that you have a reputation that you are alive, but in reality you are dead. Wake up then, and strengthen what remains that was about to die, because I have not found your deeds complete in the sight of my God. 


Therefore, remember what you received and heard, and obey it, and repent. If you do not wake up, I will come like a thief, and you will never know at what hour I will come against you. 


But you have a few individuals in Sardis who have not stained their clothes, and they will walk with me dressed in white, because they are worthy. The one who conquers will be dressed like them in white clothing, and I will never erase his name from the book of life, but will declare his name before my Father and before his angels. The one who has an ear had better hear what the Spirit says to the churches.'

 

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Sermon Catch-up

Sunday, October 16th, 2011

Part 3 of "Seven Letters to Seven Churches"
Based on Revelation 2:12-17
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Sunday, October 2nd, 2011

Part 2 of "Seven Letters to Seven Churches"
Based on Revelation 2:8-11
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Sunday, September 25, 2011

Part 1 of "Seven Letters to Seven Churches"
Based on Revelation 2:1-7
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Some Thoughts On Balancing Vocational Ministry and Family Life

I was asked to write a paper on this topic as part of our Annual Conference's residency program and thought I'd share it here in case anyone has some feedback on how they view the topic.

Ministry Family

Bill Hinson's Bombshell Reconsidered

In 2004, just months before his death, Rev. Bill Hinson, then pastor of First UMC, Houston, TX and president of the Confessing Movement, made a radical proposal to the General Conference.

He proposed creating a task force designed to help facilitate an “amicable separation.” 

At the time, conservatives and liberals alike recoiled at the mere thought. “Too soon,” we said. “Schismatic,” we said. “God can still unify us again” we said. “Our polity, our love, our connection can heal this wound,” we said.

Sitting here now seven years later with the battle lines sharper and clearer than ever, with a widening gap between the two camps on the issue of human sexuality, I’m beginning to think that Hinson was right and we were wrong.

For me, the dichotomy between the intent of the General Conference and the practice of some in our connection is clear evidence that things are bound to get worse, not better. The gulf between the legislative intent of the GC on the phrase “self-avowed, practicing homosexual” and the clever and ingenious re-imagining of that phrase in the DeLong trial and verdict is startling. What’s more, we can expect that gulf to widen. Given the theological conservatism coming from Africa, I cannot foresee any liberalization in the Discipline’s wording on the subject of human sexuality. Yet given the statements coming from several Annual Conferences, neither can I imagine that the left here at home will cease looking to create loopholes in the Discipline through linguistic gymnastics or to limit penalties via Annual Conference legislation.

Consider our current path compared to the words of Bill Hinson back in 2004: "We feel that the gulf is too wide, the differences are irreconcilable—and we cannot bridge these."

Ask yourself- over the past seven years, has his warning not been proven? Has the gulf shrank in any way? Are we any closer to bridging the gap?

No, indeed, it is clear that matters are far more tense and explosive toady. Having watched the civil war in the Episcopal Church USA unfold, and witnessing even now the great conflicts and upheaval facing the Presbyterian Church USA and the Evangelical Lutheran Church in America, we now have a clear picture of where this road we are on will lead. Eventually, if we keep doing what we are doing, this powder keg we are sitting on will ignite. All hell will break out. And while in the end we know that someone will walk away with the brand name and the institutional assets, even the winners will walk away deeply wounded. Ask an Episcopalian or an Anglican if you don’t believe me.

Looking again at Hinson, the misunderstood prophet, we see him again correctly forecasting what we are facing and offering a solution: "So rather than having a winner or a loser here—as you would in a split—this is to be an amicable separation, so I'm sure both would continue to carry the best of Wesley's tradition."

For Hinson, the solution is obvious: a full split. Two new denominations with nothing in common but a shared past. Both would forgo the “United Methodist” brand name and head out with new names, fresh starts, and a chance to rebuild without having to go to rock-bottom first.

While I think Hinson’s model would work, I would like to suggest a slightly different one. What if we carried out a partial split? What if we created two new denominations which continued to share certain assets in common? What if both new denominations continued to hold in common our pension, health and property insurance system, publishing house, and UMCOR?

You may find what I’m suggesting just as radical as Hinson’s suggestion in 2004. But consider this: if we don’t find a way to part as friends and even limited partners, how then can we later avoid parting as enemies? And is either side served- or more importantly is Christ served- by remaining in denial until a rational, compassionate separation becomes impossible?

Sermons - Luke 15:11-32

Preached on Sunday September 18, 2011 at Wesley United Methodist Church in McKinney, TX.
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Sermons - John 1:43-51

Based on John 1:43-51, preached on September 11, 2011 at Wesley United Methodist Church in McKinney.



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