“So then, putting away falsehood, let each of you speak the truth with your neighbor, for we are members of one another.” Ephesians 4:25 (NRSV)
Recently, I was reviewing the gifts of the Spirit that Paul wrote about in 1 Corinthians. He included such gifts as healing, prophecy, discernment, and several others. However, there were two that I did not see: Gullibility and dishonesty. I say this because I have noticed an uptick in Christians sharing things online that they seemingly agree with and believe, but that are proven untrue with a minimal amount of fact checking. When I see these posts, I just shake my head and whisper a prayer for all of us to do better.
And we must do better.
Bearing false witness (better known as lying) has become an epidemic within the church. I wish I could explain it, but I can’t beyond our human frailty. We see someone express outrage about something that’s supposedly an act of persecution or we see something outlandish about someone we either don’t like or don’t understand and we simply run with it. The outrage of the opening ceremony of the Parish Olympics and the bruhaha over Algerian boxer Imane Khelif are prime examples of people seeing something online that confirms their biases and spreading it like it’s gospel even though the facts don’t back up the assertions made.
I intentionally seek relationships with people who have different views than I do, even differing views of faith. What Christians need to understand is that the perception of those outside of the Body of Christ is that Christians are gullible and/or just plain stupid. Unfortunately, there is a lot to back up those views that we inflict upon ourselves.
I remind us that lying is a sin, as is stirring up discord among people. The fact is, we need to take a breath, pray, get into our bibles, and stop looking for reasons to be mad all the time. God doesn’t need us to defend Him, especially from threats that don’t exist in the first place. Our job is to love, not to fight. We can’t make disciples of Jesus Christ if we’re always mad and ranting about something. We can’t make people want to love God as much as God loves them when we’re claiming persecution from someone disagreeing with us or from a portion of an opening ceremony that isn’t portraying what someone claims it is.
Have you noticed that much of this outrage stems from just one person seeing something (that often isn’t even there in the first place) and lashing out online? They go viral because people started sharing the material without giving it an ounce of critical thought. We’re so quick to be mad just because someone says we should be mad. If this is you, perhaps it’s time to reevaluate how you spend your time online.
Does this seem ironic given my advocacy for digital ministry? I don’t believe it is. I often tell people that social media can be compared to a hammer. A hammer is a tool that can be used to build houses or smash windows. Likewise, social media can be used to build positivity and make disciples, or it can be used to lash out and rip people to shreds. I’ve had to reevaluate how I use social media, and I’ve changed a lot of my habits because I realized that they were harming my witness. If I can do it, anyone can.
When you share misinformation, when you lie, when you ridicule people, you’re harming your witness. You’re harming the cause of Christ.
Misinformation can get people hurt or killed. We saw that during the COVID-19 pandemic and we’re seeing it today with the riots in the United Kingdom that stem from misinformation about asylum seekers being shared online.
What if something you shared led to someone being harmed?
Christians, we need to do better. We must do everything we can to further the cause of Christ and to stem the tide of our anger. We must tell the truth, even if the truth isn’t what we want. We simply cannot be complicit in this strife any longer.
Experience tells me that anything that sounds outlandish typically is. Fact checking isn’t “woke,” it’s ensuring that we are telling the truth. Let’s resolve to do better, to be better witnesses for Christ, and to have the integrity to apologize when we’re wrong.
In today’s digital age, the landscape of ministry is undergoing a profound transformation. The advent of digital technology has paved the way for churches to expand their reach and engage with their congregations in unprecedented ways. While some critics argue that digital ministry fosters consumerism and promotes spiritual laziness, a closer examination reveals that the advantages far outweigh the supposed drawbacks.
Embracing the Digital Landscape
Digital ministry is not a replacement for traditional worship but rather an expansion of it. One of its most significant advantages lies in its ability to break down physical barriers. Geographic distances and mobility limitations no longer stand in the way of individuals seeking spiritual guidance and community. This accessibility is especially crucial for those who cannot attend in-person services due to health concerns or other circumstances.
A Welcoming Community
Critics sometimes argue that digital ministry fosters consumerism, creating an environment where people consume religious content without actively participating. However, this perspective overlooks the vibrant communities that form online. Digital ministry platforms often provide spaces for people to connect, share experiences, and offer support. Online communities can be just as warm and welcoming as in-person ones, promoting a sense of belonging and shared faith.
Empowering Outreach
Another advantage of digital ministry is its capacity to reach a broader audience. Through social media, streaming services, and websites, churches can share their messages with a global audience, transcending borders and cultural differences. This outreach enables congregations to engage with individuals who may have never set foot in a physical church. In this way, digital ministry can be a powerful tool for spreading the message of love, hope, and faith. In other words: Digital ministry enables the church to be the church wherever people are, just as it always has. People were once found in the pastures and market crosses. Today’s market crosses are social media platforms and other digital spaces.
Flexibility and Convenience
Digital ministry provides flexibility and convenience for both congregations and pastors. It allows individuals to engage with spiritual content on their own schedules, removing the constraints of specific service times. For those with busy lives, this flexibility ensures that faith remains a vital part of their daily routine. Pastors, too, can use digital platforms to deliver sermons and messages to a broader audience, ensuring that their guidance reaches those who seek it.
Spiritual Nourishment
Now, let’s address the criticism mentioned at the beginning of this article: the idea that digital ministry is a “cheap substitute” for in-person worship. This perspective is, at its core, a misunderstanding of the nature of digital ministry. While it’s true that digital ministry cannot entirely replicate the tactile and sensory experience of physical worship, it offers something equally valuable: spiritual nourishment.
Digital ministry provides a platform for worship, teaching, and connection, allowing individuals to explore and deepen their faith. Just as a printed Bible can be a valuable tool for spiritual growth, digital ministry offers accessible, condensed, and convenient avenues for encountering God’s word and the teachings of Jesus. It doesn’t cheapen the experience; rather, it enhances it.
Digital ministry presents a wealth of advantages, from expanding access to welcoming communities, empowering outreach efforts, and offering flexibility and convenience. While it cannot replace the beauty of physical worship, it complements it, providing spiritual nourishment to those who seek it in a digital age. The statement that online church is a “cheap substitute” fails to recognize the genuine opportunities for faith, community, and growth that digital ministry offers to individuals around the world. Embracing digital ministry is not about diluting faith but rather about extending the invitation to experience the transformative power of God’s love to all, wherever they may be.
To Wrap Up
To be clear, digital ministry or “online church” does not replace the physically gathered community. I don’t believe that digital ministry is intended to do that. On the contrary, I believe digital ministry strengthens the ability of the established physical church to reach more people than it ever could before.
Would Jesus have live-streamed the Sermon On the Mount? Yes. Yes, he would have.
In an era where digital technology permeates every aspect of our lives, the church must adapt and embrace the opportunities presented by the digital age. Digital ministry, the use of technology to share the Gospel, build communities, and minister to people, has become increasingly crucial in fostering spiritual growth and connecting with the world. Let’s take a deep dive into the significance of digital ministry for the church, highlighting its potential to make new disciples, deepen relationships, and empower believers in their faith journey.
To be clear: Digital ministry is not replacing (and should not replace) the physical/traditional church, but digital ministry should be taken seriously due to its ability to reach more people than the physical church ever could. In the 21st century, digital ministry is not optional but essential.
Expanding the Reach of the Church
Digital ministry transcends geographical barriers, enabling churches to extend their influence beyond physical locations. Through live streaming, podcasts, and online sermons, the church can reach a global audience, offering hope, inspiration, and guidance to those who may never step foot inside a traditional church building. It provides an opportunity to engage with individuals who are unable to attend in-person services due to factors such as illness and lack of transportation.
Engaging the Unchurched and Dechurched
The digital realm opens doors to connect with the unchurched and dechurched, allowing the church to meet people where they are—online. Social media platforms, websites, and online communities become platforms for sharing testimonies, addressing doubts, and fostering meaningful conversations and – hopefully – healing. By providing relevant, accessible, and relatable content, the church can attract individuals who are seeking answers, providing them with an opportunity to encounter God’s love and grace.
Nurturing Authentic Relationships
Digital ministry goes beyond broadcasting messages; it fosters genuine relationships. Through interactive platforms like video conferencing, chatrooms, and social media groups, the church can facilitate community building and offer pastoral care in virtual spaces. Digital small groups, discipleship programs, and mentoring relationships provide opportunities for believers to grow together, despite physical distances. Moreover, it allows the church to remain connected with members during challenging times, offering support, prayer, and encouragement.
Leveraging Technology for Discipleship
The digital age offers a myriad of tools and resources for discipleship. Churches can provide online Bible studies, devotionals, and digital libraries, making spiritual education easily accessible. Moreover, mobile applications, podcasts, and social media content can provide daily doses of inspiration, fostering spiritual growth and equipping believers to navigate their faith journey effectively. Digital platforms also enable the church to address current issues, provide apologetics resources, and engage in conversations that bridge the gap between faith and culture.
Empowering Congregational Involvement
Digital ministry provides opportunities for congregational involvement and participation. Virtual volunteering, online prayer groups, and collaborative projects engage believers in serving both their local community and the global church. Moreover, it allows members to utilize their talents and gifts for the advancement of God’s kingdom through digital platforms, such as website management, social media outreach, graphic design, and multimedia production. Embracing digital ministry encourages a sense of ownership and active participation within the church community.
In Conclusion:
In a fast-paced, digital-driven world, the church must adapt and embrace digital ministry to effectively reach, engage, and empower individuals for Christ. By expanding its reach, engaging the unchurched, nurturing authentic relationships, leveraging technology for discipleship, and empowering congregational involvement, the church can fulfill its mission in the 21st century. Digital ministry offers a unique opportunity to share the timeless message of the Gospel with a global audience, creating meaningful connections and transforming lives. Let us embrace the digital age, leveraging its power for the advancement of God’s kingdom, while remaining rooted in the unchanging truth of God’s Word.
One More Thing…
To further demonstrate the value and versatility of technology, this post was (mostly) written by ChatGPT. AI is a tool in the same vein as a hammer or chainsaw: It can be used to build or to tear down. Technology is not a threat to the church; technology is an essential tool for the church in the 21st century.
In this season of splintering in the United Methodist Church, the most common questions I see are about accountability. “Why can’t the bishops hold themselves accountable for breaking the discipline?” “Why can’t we (whoever that may be) make a complaint?” “Why can’t someone do something?” As it turns out, there is a very simple explanation for the lack of accountability within the United Methodist Church.
It’s because of the jurisdictional system.
Recall that a split into northern and southern Methodist factions happened just prior to the civil war over the issue of slavery. When the Methodist Episcopal Church (MEC), the Methodist Episcopal Church-South (MECS) and Methodist Protestant churches came together in 1938, there was a lot of wrangling by the southern church over the issue of receiving bishops from the north. Simply, the southern church did not want someone from outside of the south coming to one of their annual conferences to impose desegregation on them. One has to remember that this is still the era of Jim Crow where blacks and whites were separated in nearly every facet of society. Worship services were not exempt from this. Even if African Americans were allowed to attend services in white churches, they had to sit in separate places such as a balcony. The southern church had no desire to change this and didn’t want some “yankee” telling them they had to.
Other attempts at reunification of the Methodists had failed in the 1920s over polity issues (again, the southern church did not want northern bishops imposing on their system of segregation). In the 1930s, talks resumed and a compromise plan came together.
This third plan for a unified church came before the MEC and MPC general conferences in 1936. Because it was a “bundle of compromises,” it had several features that made one or another of the parties uncomfortable. One was the jurisdiction system, which seemed to some Northerners more likely to divide than to unite. Another was the continued use of bishops, which made some MPs remember that their denomination had left the main church in large part because of powerful bishops. Another was the Judicial Council, which drained power from the MEC general conference and from the MECS bishops. Even then, some in the Southern church still feared the MEC predominance in the proposed general conference. But solid majorities in each denomination decided they could live with all that.
The jurisdictional system ensured that bishops would not be appointed by the General Conference and that the jurisdictions themselves would elect and deploy bishops. Quite simply, the MECS did not want a northern bishop coming in and trying to undo Jim Crow. Sadly, the MEC was already practicing segregation and there had been little interest in changing the status quo. The formation of the jurisdictional system is what allowed “separate but equal” to fully take hold with the formation of the Central Jurisdiction.
The proposed Central Jurisdiction was a racially-based alignment of annual conferences, counterpart to five geographically-based white jurisdictions. The concept was a compromise, since the MECS favored the creation of a separate but allied Negro Methodist church encompassing the AME, AME Zion, CME and MEC black memberships. The white and black Methodist churches would then relate to each other in a fashion similar to the MECS-CME connection. The MECS delegates did not get their way on his point. The compromise plan called for the creation of a race-based Central Jurisdiction which would be within the fellowship of the new church, but with personal interaction only at the general level.
These bishops would not be accountable to the general church, rather to their jurisdiction and the jurisdiction’s College of Bishops. Since bishops would not be deployed at the general church level, they could not be held accountable to the general church. The Council of Bishops, while a denominational body, has very limited power to hold each other accountable. It’s ultimately up to the jurisdictional College of Bishops to handle complaints made against bishops. What’s more, a clergy or layperson in one jurisdiction cannot make a complaint against a bishop in another jurisdiction because they have no standing to do so. In other words, I could not send a complaint in on a bishop serving in the South-Central Jurisdiction because I am a member of the Mississippi Annual Conference in the Southeastern Jurisdiction.
I contend that many of the current problems within the United Methodist Church could have been avoided if we had done the right and just thing by abolishing the jurisdictional system in 1968. Simply put, the jurisdictional system is a relic of racism that should never have existed in the first place. In the year of our Lord 2023, such a system has no place within the UMC, let alone in any denomination. The Judicial Council has ruled that, since bishops are accountable to their jurisdictions (see Decision 1341), the general church has virtually no means by which to hold bishops who go against the Book of Discipline accountable. Accountability has been a major complaint of those wishing to leave the UMC.
Why, then, have many of these same people been in favor of retaining the jurisdictional system? I won’t even begin to speculate on that, other than to say that they see the current system as benefitting them. As I was told once, “At least it keeps us from getting a gay bishop.”
I agree that there needs to be more transparency and more accountability within the United Methodist Church. There needs to be consequences for those who break their vows in any way to uphold the church discipline and to obey the order. So long as we are five churches (jurisdictions) within a church (the UMC), I believe that we will continue to have these issues. Among my many hopes for GC 2024 is that we begin the work of abolishing the scar that is the jurisdictional system.
Revival (/rəˈvīv(ə)l/), Noun: An improvement in the condition or strength of something; a reawakening of religious fervor, especially by means of a series of evangelistic meetings;
Google dictionary
I continue to dream and pray about a revival of holiness in our day that moves forth in mission and creates authentic community in which each personcan be unleashed through the empowerment of the Spirit to fulfill God’s creational intentions.
John wesley
I must confess: I’m a bit of a cynic. I realize this is not necessarily a positive trait for a pastor, but it’s how I’m wired, at least when it comes to specific events. In other words, I tend to take things with a large grain of salt. I wouldn’t say I like to reject outright things attributed to God, but I cannot help but be suspicious and curious. I’m very curious about the happenings in Wilmore.
Like many others, I’ve heard of the revival being reported from Asbury University, which has spread to Asbury Seminary. I’ve even seen posts on social media that indicate others are traveling to Wilmore to witness and take part in this event. In my excitement and hope of revival, I even shared one of the many posts online about the event, but I decided to take it down because of some observations made by some people on the ground and elsewhere. Then, I began to ponder what genuine revival looks like. I like how one of my Facebook friends said: “True revival begins with repentance and change, not warm feelings.”
You see, revival is only valid if it leads to change and isn’t built upon simply feeling better about one’s spiritual condition. I remind us that Jesus never told the apostles and his other disciples to take their faith in him and hide it from the world, continuing to do what they have always done and to be the people they had always been. No, Jesus called them to work for the kingdom and called them – and us – to a new way of living. The gospel readings from the Revised Common Lectionary have us exploring the Sermon on the Mount, which shows how the Christian community – the church – ought to look. We are only revived when we repent and go the way Jesus calls us. If we continue going about our daily lives as if nothing has happened, then the “revival” has simply been an event that made some people feel good and nothing more.
I hope the revival at Asbury is genuine. I pray the revival at Asbury is real. I pray for revival to spread throughout the world. I pray that God’s people rise to be salt and light as we are called. I pray that we put aside our desires to keep people away from the church because they don’t fit our molds. I pray that people know how loved and precious they are in God’s sight. I pray for God’s kingdom to come and God’s will to be done, not for the kingdoms and wills of this world to grow.
I pray that my cynicism is unwarranted and that what’s happening at Asbury is genuinely something of God. This is one of the times I hope I’m wrong about something being “not quite right.” Why would I feel as if something is off? Revival services tend to evoke emotional responses and, unfortunately, once the emotions. are gone, so. is the so-called revival. Only time will tell if this is really happening.
Christians are known for their fruit. The revival at Asbury will also be known by its fruit.
This letter is from Paul, a slave of Christ Jesus, chosen by God to be an apostle and sent out to preach his Good News. 2 God promised this Good News long ago through his prophets in the holy Scriptures. 3 The Good News is about his Son. In his earthly life he was born into King David’s family line, 4 and he was shown to be the Son of God when he was raised from the dead by the power of the Holy Spirit.[b] He is Jesus Christ our Lord. 5 Through Christ, God has given us the privilege and authority as apostles to tell Gentiles everywhere what God has done for them, so that they will believe and obey him, bringing glory to his name.
6 And you are included among those Gentiles who have been called to belong to Jesus Christ. 7 I am writing to all of you in Rome who are loved by God and are called to be his own holy people.
May God our Father and the Lord Jesus Christ give you grace and peace.
Romans 1:1-7 (NLT)
Several times, I’ve met people who seemed to be going through an identity crisis. This seems most common at milestone years in one’s life, where one may feel the need to “find themselves.” Often, the person will look for contentment in things like Corvettes, boats, or something else with wheels. Perhaps they hope that their identity can be found in a new large house. Or, maybe, a new career that is so far out of their typical wheelhouse that the change seems outright bizarre. Or, in some extreme cases, the person may feel the need to “find themselves” by having an affair or even abandoning their family to live on an island in the Pacific.
I believe the church has been. in the midst of an identity crisis for many years. The church claims that God is the supreme focus but often acts in ways that make us go “hmm.” We forget that our identity has already been decided. We are the people of God, we are beloved, we are forgiven. We are children of God. I believe Paul’s greeting to the Romans is intended to remind the reader of who they are and of whose they are. Paul goes to great lengths to remind us that we belong to God and that God has already declared us His beloved. That’s who we are and that’s the message that God wants us. to pass along. Not only do we belong to God, others are claimed by God as well if they but believe. That’s our identity.
In a time when the church often acts like it doesn’t know whether it belongs to Jesus or to the world, let us claim our identity in Christ and Christ alone. Especially at the dawn of the Christmas season, let us renew our commitment to Christ and Christ only.
The last time Christmas Day fell on a Sunday was in 2016 and I remember the appalling feeling I had when churches began to announce that they were canceling their worship services for that week. The reason most often given was to allow parishioners and staff to spend time with their families. I was shocked that this was even a debate, let alone that churches were choosing to forego services on one of the holiest days on the Christian calendar. I said as much in a Facebook group for clergy and was derided by nearly everyone who responded. One that I remember informed me that I was “insensitive and out of touch with today’s church.” Another accused me of not caring about families and that I was an “egomaniac for demanding that people come to hear (me) preach.”
And, yes, these were pastors saying these things.
As you may know, Christmas Day falls on a Sunday this year. I recently began seeing comments from pastors who state their intention is to either not hold services at all or that they will be virtual-only for Christmas 2022. As you may have seen, dear reader, I’m very much pro-digital worship, hybrid worship, and other innovative means of encountering Christ. With that said, I do believe that communities that typically meet on Sundays should do so without interruption as much as possible (a pandemic being a prime example of when a church should consider gathering virtually and not physically). The statement I made on my socials was that any church that cancels worship on Sunday, December 25th, because it’s Christmas day is not a church, it’s a social club.
I stand by that conviction.
A Small Word About Me
First, you need to know these things about me: I’m a foster father with two young foster children. My wife and I have family spread all over the state of Mississippi and beyond. We will have to travel a minimum of two hours in any direction to celebrate the day with any of our family.
The reasons cited for calling off worship typically revolve around one’s family or to give volunteers a break. Family is important and so is rest. I get it and I really don’t want to sound like a jerk, but I believe those are awful reasons to cancel an in-person worship service or to offer a digital-only option if the congregation typically meets physically.
Put down your pitchforks and hear me out.
The Biblical Case
The simple thing is this: God is to be the first priority for a disciple. This means that everything else – yes, even our family – takes a lower place on our list than God. I don’t believe God was bluffing when He told Moses, “I am the Lord your God… You shall have no other gods before me.” (Exodus 20:2-3 NIV) Jesus expands on this later on when he talks about the price of discipleship in Luke 14. The reality is this: The cost of discipleship is high. To be a true disciple, we must put everything else on the back burner and give our primary allegiance to God. This is the expectation that’s given to us and this is part of what it means to “take up (our) cross and follow (Him).” While I don’t believe that Jesus was literally teaching disciples to hate their families, I do believe that the point is clear that our families are not more important than our discipleship.
Next, let’s talk about the meaning of the day we gather for worship. In the case of Christmas day, we will not only celebrate the birth of the Christ child but we will also celebrate resurrection and the life to come, a life that was only possible because Jesus was born and has ultimately conquered sin and death. Let’s think forward to the season of Lent: The reason it’s said that Lent is 40 days of fasting minus Sundays is because every Sunday – the day most Christians gather for the main time of worship – is like a little Easter, therefore we take a break from fasting and enjoy the grace and the victory that Christ has brought us. In other words, adherents don’t fast on Sundays because of the significance of the resurrection. Think of Christmas Day falling on Sunday in the same way: We’re celebrating more than “the baby Jesus in the manger.” We’re celebrating the fact that Jesus was born as one of us, ultimately died as one of us but also rose again and gave us victory over sin and death.
Advent is not only about preparing for the Christ child but also about getting ready for the return of Jesus. Why would we not want to gather and celebrate that day together? #UMC
The last time Christmas day fell on a Sunday, I was approached by a couple of people who were part of the church I was serving at the time who believed I should cancel the worship service. As one put it, “No one’s going to show up because they’ll be getting ready for lunch.” I flatly refused and made clear that we would be holding a worship service on that day. What was predicted to be a low attendance day by many ended up being more attended than our Easter service earlier in the year, partly because of people visiting from out of town as well as a couple of churches in the area that did cancel their services and their people wanted a place to go. For such as those, I will be leading worship in some form on that day.
Consider this: Not everyone has a family with whom to spend Christmas with. Not everyone travels out of town. Not everyone has plans that would prevent them from attending a worship service. For some, Christmas is a very traumatic and sad day and to deprive them of the opportunity to attend worship on a day when they would normally do so would potentially (likely?) cause harm. I believe such deprivation would even be an act that would deprive them of love, the very definition of sin. I simply cannot wrap my head around not offering an in-person worship service even if only for them.
“But it takes people to run a worship service and I want to give my people a day with their family!” That’s commendable, truly. Here’s my suggestion: Give them that day off. I promise, the worship service will be just fine without them. For nearly 2,000 years, the church did just fine without an army of volunteers to run things. In fact, the church flourished long before volunteers to run the projection and sound systems were even a thing. This is an opportunity for a simple worship service to be offered. Is it really vital to have projection and a light show? I promise, God will still be glorified if, in the case of large churches, the coffee shop and bookstore are closed so that people can relax. I promise that the lack of laser lights will not take away from the birth of Jesus. I’m also certain that, if projection isn’t done and we simply sing familiar songs even without instruments, that the worship will be acceptable and pleasing in God’s sight (perhaps even more so!). If the preacher simply tells the Christmas story and gives a few personal thoughts, I believe that’s perfectly fine too. The bottom line is that worship services need not always be a production, and Christmas day falling on a Sunday is a perfect time to put the concept of “simple church” into practice.
Digital Isn’t Enough on Christmas
Obviously, this doesn’t apply to a digital church or an online campus. For a congregation that typically gathers in-person, I don’t believe that digital is enough. As large of a proponent as I am of streaming and digital church, I don’t believe that a congregation that typically gathers physically should only offer digital for the sake of “family.” Are we going to start calling off services for the sake of secular Easter observances? Of course not (I hope not, anyway!). While that may seem hyperbolic and/or like a comparison between an apple and an orange, I believe the significance is similar. Easter is our holiest of days, but Christmas is not far behind.
If we start compromising on meeting together for Christmas, where will it end? What does this say to other believers? What does this say to the world?
If you’re tempted to comment “but what about covid shutdowns,” stop it. That’s a completely different situation and not even close to what I’m talking about here.
It’s worth nothing that this discussion is almost entirely an American evangelical phenomenon. Christians in other parts of the world would not even dream of calling off worship for a holiday, especially one like Christmas that has a deep and direct connection to our faith. Christians in branches of faith such as Roman Catholicism and the various orthodox denominations would also scoff at the very idea of not worshiping on Christmas Day, especially when the day falls on a Sunday.
We also need to remember that not everyone has reliable internet access to view an online service. There are also people who, for reasons all their own, don’t engage in online worship.
To only offer digital worship this Christmas is a move laden with privilege. #UMC
I know, I know. You think I’m just being a big mean and green Grinch. Perhaps you also want to say some (ahem) Christian words to describe how you believe I’m being insensitive and even hypocritical in saying that I love some digital church but believe digital isn’t enough for one of our high holy days, not in a physical congregation. What I’m saying is that I believe that a congregation that gathers in its sanctuary on a Sunday morning should not call off the service just because of secular observances.
We say we want to remember the “reason for the season,” and to “keep Christ in Christmas.” Year after year, people trot these lines out as a way of showing off their piety reminding us of what’s truly important about Christmas. We either actually believe this or we don’t. If we cancel Christmas worship, then these sayings are mere slogans for social media clout.
I greet you in the strong name of Jesus, the King of Kings and Lord of Lords, the One who was, is, and is to come. The One who lived and died and rose again so that we may share in His victory over sin and death.
This letter is one that I hoped to not have to write but it’s become evident that someone needs to say these words to you. If no one else will, I will. The reason is simple: I love you all.
Seriously, I do. Do not agree with your choice to leave the United Methodist Church and to encourage others to follow you, but I also support you all in going in the way which you believe you are led to go. May you all continue to make disciples of Jesus Christ, may the love of Christ and the hope of resurrection be proclaimed, and may you and your congregations grow in grace, love, and in truth. My sincere hope is that we can all continue to be co-laborers for Jesus at the end of the day.
With that said (and know that this next statement does not apply to all of you): I do not agree with your tactics, the lies many of you are spreading, and the fear that is being sown. Your attempts at spiritual and other manipulation are sickening and. it pains me to know that many of you willingly and, perhaps, gleefully participate in these games. Lying is a sin and I urge you all to repent. Even if you believe that you’re building God’s kingdom, the end does not justify the means. Based on what I have seen and heard, here are some areas where I believe the GMC needs to come clean.
Admit that this was the plan from the start.
You can’t kid a kidder and you can’t con a con artist.
I told many friends of mine that, when the Wesleyan Covenant Association launched, a new denomination was also on its way. I was told repeatedly by WCA insiders that a new church was not in the works and that they had no such ambitions. One even told me – and yes this is a direct quote because I will never forget it – “We will stay. in the United Methodist Church until Jesus comes back.” (the person who said this to me is no longer involved in WCA/GMC because they realized they were being lied to) Well, here now we have the GMC, launched by people also involved with WCA. New denominations don’t just happen overnight, they take years of discernment and planning to launch. Just be honest and admit that this was the plan from the beginning of WCA. That much became clear to me quickly.
Stop the misinformation campaign
One of the main problems with politics today is that there is so much misinformation put out by campaigns, parties, and outside players, that it’s difficult to tell the truth from the lies. The biggest misfortune is that church folks seem to be keen on not only believing the political lies but also employing the tactics used on them. Especially the clergy, you all know that the United Methodist Church is not going to change to a doctrine that denies the divinity of Jesus, denies the trinity or any of the other fear-inducing claims some of you are making. Yes, there certainly are individual people within the UMC who hold such beliefs, but they are few and far between. It’s not uncommon for someone to make such a claim and when asked to name someone who said any of these things, they suddenly claim to feel attacked or otherwise can’t name anyone. Even if there was a movement within the UMC to change our articles of religion and confessions of faith, it’s next to impossible to do so because of the Restrictive Rules (again, this is something that should be common knowledge). This tells me that either people are intentionally misrepresenting the truth or that outsiders with no knowledge of UMC polity are being allowed to spread such rumors to benefit the GMC. Either way, it’s dishonest, disgusting, and sinful.
The doctrine issue is only one aspect subject to rumors and fear mongoring. Spreading rumors that churches are not being allowed to leave is dishonest as well. A pastor stood up during my annual conference’s gathering and claimed that there was an annual conference in Texas (I don’t believe he said which) that was not allowing churches to disaffiliate if they wished to do so. I know for a fact that this is not true as I have colleagues in Texas – in two different annual conferences – who are actually part of disaffiliation teams that their conferences send to assist churches that wish to leave. There may be pockets of resistance, sure, but it’s not widespread and is most certainly not the conspiracy that a lot of you are making it out to be. The claim that pastors are being told not to talk about disaffiliation if asked is also almost entirely not true (again, I’m not naive enough to believe that it doesn’t happen but such “intimidation” is not widespread). At the request of our general conference delegation, there will be gatherings throughout the state to discuss specifics related to disaffiliation, largely to dispel the rumors and fear mongering going around. Frankly, this should not be necessary but since GMC is not doing anything to discourage such fear mongering, it is.
Having worked in radio broadcasting and gaining extensive marketing experience as a result, I can spot a campaign when I see one. When different people are saying similar things and changing to a different topic at the same time, it’s intentional and straight out of a marketing playbook. GMC needs to stop this foolishness. I emphasize once again: Lying is a sin.
Stop claiming that those who remain in the UMC are unfaithful
More than once, me and colleagues who have expressed that we desire to remain in the UMC have been told that our souls are on the line. I’ve been called a false prophet, a wolf in sheep’s clothing, and told that I’m leading my people straight to hell more times than I can count. Laity also have been told similar things. There are people truly telling others that, should they remain in the UMC, they are at risk of losing their salvation (I can’t help but notice that many of these comments come from anonymous trolls on various social platforms). This kind of spiritual manipulation is sickening and unloving. GMC needs to denounce this kind of behavior and actively work to stop it.
The bottom line: Show love.
Why is an organization that claims to be more faithful to the teachings of Jesus participating in such activities or allowing them to happen in their name? You’re either with Christ or against Him. You’re either trying to build His kingdom or one of your own making. If GMC is truly about Jesus and nothing more, they will see that truth wins out. To do otherwise is to be complicit in sin. My hope and prayer is that love and charity are shown. Brothers and sisters, stand for truth. Don’t stand for fear and manipulation. Any gains made through such means are ill-gotten and, well, scripture has plenty to say about that too.
In Christ,
Rev. Jonathan Tullos Elder in Full Connection, Mississippi Annual Conference of the UMC
This is, more or less, a sermon I preached on December 26th at my churches. This sermon is my ordination sermon, meaning this is the one I’m submitting to my annual conference’s Board of Ordained Ministry as part of my application to be ordained as an Elder. I wanted to share it here for any feedback anyone might want to share, but also because I want to share this message with as many people as possible. I hope you find inspiration and blessing in this attempt at articulating the gospel. – Jonathan
For many years, I have been hearing, reading, and otherwise seeing encouragement from various people and groups to “keep Christ in Christmas.” There are parts of this notion that I believe are valid, as the Christmas celebration has become more and more secular even among professing Christians, with many people choosing observances of the holiday that have little or nothing to do with the reason Christmas exists in the first place (spoiler alert: It’s when we celebrate Jesus’ birthday). Even Christians seem to have forgotten what Christmas is all about.
A heads up for next year: Next year, Christmas will fall on a Sunday, and I have no plans of calling off worship. I remember the last time Christmas was on Sunday, there were churches cancelling services because it was Christmas! Think of this for a moment: The very idea sounds obscene and silly, but it was happening. I was even berated in a Facebook group for pastors when I expressed that the pastors who cancelled their worship services because Christmas fell on a Sunday were misguided and missing the mark of what the day even means. I remember one of the members of the group referred to me as an “old fashioned and uncaring” person, followed by a… well, it was a name I won’t repeat here because he said I wasn’t being sensitive to the needs of families. But, you get the idea. To say that I was shocked would be an understatement.
The world we live in has, indeed, become more secular. I see a lot of hand wringing among people who worry that we are losing sight of God and that we’re “trying to take God out of everything.” First, know that none of us are that powerful. Trying to take God out of anything is like trying to command the oxygen out of this room right now. We simply can’t do it. Not to mention, God is where God wants to be and there’s nothing we can do about that. What’s more: The reason God often seems absent from our celebrations and our world is because we seem to forget about God. God hasn’t left, we simply fail to acknowledge him. We want others to “Keep Christ in Christmas” but what have we done to bring that about in our own right? As disciples of Jesus, keeping Christ in anything ought to start with us.
Here’s the thing: We can’t give the impression that we’re keeping Christ in Christmas unless we keep the teachings of Jesus and the ways of Jesus close to our hearts and act upon those teachings. If people can’t see Jesus in us, why should they be concerned with the true meaning of a holiday we care deeply about? If we want to truly keep Christ in Christmas, we must also keep Christ in ourselves, every single day. Keeping Christ in Christmas – and beyond – starts with us keeping the ways of Jesus on full display in our lives.
Christmas is vital to the Christian faith because the birth of Jesus brought about what I daresay is the most important aspect of the entire story, but one that we often overlook: It’s the incarnation. Dr. Ken Collins was one of my professors at Asbury and he spent a lot of time – at least two full class days – lecturing on the importance of God becoming flesh for us. Let me save you a lot time and expensive of going to seminary and boil down what Dr. Collins told us: Had the birth of Jesus not happened – that is, if God had not been born fully divine and fully human – then anyone who claimed that Jesus truly was the Messiah would have been wrong. That would have included the angels who appeared to the shepherds and proclaimed explicitly that the Messiah had been born and told the shepherds where they could find him. This much trouble would not have been brought forth for a lie so we know that Messiah came that night.
As Jesus was alive in the barn that night, and is still alive at the right hand of the Father today, so should Christ be alive in us today. Paul is writing his disciples in Colossae and saying just that. If you want to summarize his message, he’s telling the Colossian Christians that if they’re really saved by Jesus and have the Holy Spirit within them, this is how they act like it. I don’t believe that Paul is telling them – and us – to simply play nicely together, rather he’s saying that every single day we must choose to put Jesus fully on display in every aspect of our lives, from how we treat one another, how we talk, even how we think. We choose to show mercy, kindness, humility, gentleness, and patience, and to make allowance for each other’s faults, and forgive anyone who offends you.
If Jesus is alive in you, then this is what it will look like to other people. This is how people will know that you have Jesus. Paul is listing these attributes and asking, “How well are you keeping the Christ in you?”
Paul’s metaphor of putting on clothing as a way of displaying one’s devotion to Jesus is a frequent instruction and here’s one reason why I believe he states this: What we wear is a choice. It was your choice to wear what you have on today, just as it was my choice to have this robe on while I preach this morning. You or I could have chosen differently but this is the choice we made. Our faith is the same way: Every single day, we choose to put on Christ by daily accepting His grace and mercy and choosing to live out that faith by taking the teachings of Jesus seriously enough to live them out. The way we treat each other and people in general is a choice that we make every single day. Everyday, we can choose to treat each other the way the world expects – with distrust, thinking the worst about the other, and general disdain – or we can choose to live “love your neighbor as yourself.” Being a disciple is more than saying we go to church or having a fish symbol somewhere on our car; being a disciple is an intentional way of life. It’s an ethical and moral responsibility.
Conflict is going to arise, even within the church. I believe Paul is telling us to be on guard for that. In spite of any decision that we make to put on Jesus every morning, we are still going to have problems come up. Paul teaches us here that putting on Christ involves knowing that not all of us are on the same level and we are going to get plenty of things wrong. Lord knows I have my faults. Sometimes I can really put my foot in my mouth when I allow my fingers or my mouth to move faster than my brain and heart. We all have those times. We have a choice, however: When we are on the receiving end of offense, we can choose to hold that against the other person or we can choose to love, forgive, and understand that we all have faults. Paul tells us to choose love.
I like verse 17 the best of all in this passage: “And whatever you do or say, do it as a representative of the Lord Jesus.” Every day, we are a representative of Jesus. People know us and know that we profess Jesus as our savior. The choice is ours as to how good of a representative we are of him. When we send representatives to Jackson or to Washington, we want them to remember where they come from and who they represent, not only to vote the way they believe is in our best interest, but also to represent us in the best way possible. As Christ’s representatives, we have somewhat of the same responsibility: Everyday we vote to uphold the gospel and follow it. Everyday, we represent Jesus and it’s up to us to give a good picture of Jesus to all people we meet. It may sound hyperbolic but one’s impression of Jesus could be based on you. What kind of impression do you want to make? Paul is letting us know that we have a responsibility to remember who we are, where we come from, and who we belong to. We belong to Jesus. Let’s represent him well.
The choice is ours: We can take on this moral code that Paul is teaching about here or we can do our own thing and say it’s of Jesus when it really isn’t. There has been much damage done to the church throughout the ages by people – well-meaning for the most part – who have made majorly bad decisions in God’s name. From judgment on who’s worthy to come to the table, rants about coffee cups and “happy holidays” to the more heinous examples of genocide, these people do not represent Jesus well at all. I saw something recently that said, “People say they want to keep Christ in Christmas but I’d settle for keeping Christ in Christians,” Ouch. How well have we represented Jesus lately? Have we put on Jesus of the Bible of an idol of our own making and own moral judgments? Would Jesus approve of how we treat our neighbors?
Let’s keep Christ in Christmas by putting on full display the Christ that’s within us. What’s more, let’s do it every single day. Let’s keep Christ all year ‘round.
A few years ago, I attended a ministry conference where the featured speaker made a statement that I often recall: “God is in the rescue business.” One of the occasions where I found myself thinking of this statement was in a conversation this morning with one of my friends, who said, “I don’t like churches because of my issues and hang ups and what happened to me growing up there. I’d absolutely feel safe in your church. And that’s what’s important. Taking in the lost sheep and helping them feel like they have a sturdy shelter again.” Honestly, a statement like this is something every Christian ought to long to hear, that someone has even an ounce of faith because of their witness. Especially as a pastor, I like knowing that someone has rekindled their faith because I allowed them the space to explore and safely ask questions and express doubts. As a shepherd, my job is to seek the lost sheep and bring them safely into the care of Jesus, the great shepherd.
Unfortunately, especially in the western world, Christians seem to have lost sight of the mission and of who God really is. Jesus didn’t come for the righteous, but for the sinner (Luke 5:32). Yet, this doesn’t stop many Christians from judging who is and is not worthy to attend their church. The idea often seems to be that people must all be alike and think alike in order to join a particular church. Here’s the thing, though: That’s entirely a modern construct. From its earliest days, the church – as in, the collection of people – was meant to be diverse in its make up and perspective. If you look at Acts 2 and other parts of the new testament that reveal the look of the early church, you’ll see that they were people from all sorts of places, walks of life, and outlooks. Some were totally convinced of Jesus being the Messiah while others had their doubts. Some were certain of how to express their faith from their Jewish background while others had never been Jewish and had no idea what was going on. Now, we want homogony in every facet and if a “sheep” wants to come to a particular pen who doesn’t fit with the other sheep, then that sheep is often ignored and sent back out into the world even more hurt and scarred than they were when they walked in.
In such churches, any sheep who does not look and think the same as the current sheep aren’t welcome.
The Parable of the Lost Sheep (Luke 15:1-7) is a perfect example of what evangelism is supposed to be. The Pharisees aren’t happy that Jesus has been associating with “tax collectors and other notorious sinners” because, as the Pharisees saw it, they were not worthy of being loved by God. They had decided that these “sinners” were not welcome. Jesus uses the example of a shepherd who tends a flock of 100 sheep leaving 99 to find the one who wandered away and brings the lost sheep back. There, the sheep who wandered off and was malnourished, dehydrated, and injured can be cared for and healed. Jesus closes out this lesson by saying, “In the same way, there is more joy in heaven over one lost sinner who repents and returns to God than over ninety-nine others who are righteous and haven’t strayed away!” (Luke 15:7 NLT)
This is the job that Jesus wants His people to carry out: Find the lost sheep and bring them home, even if the sheep don’t quite “fit.” Bishop James Swanson once said in a sermon, “Being together does not mean being and thinking alike.”
Our job is to go out, find the lost sheep, and bring them to Jesus to be made whole and healed. It doesn’t matter what we believe is “wrong” with them or how different they are, it’s still our job to show them to the rescuer. We don’t get to pick and choose who comes to the table because it’s not ours; the table belongs to Jesus.
Rescue the perishing, Care for the dying, Snatch them in pity from sin and the grave; Weep o’er the erring one, Lift up the fallen, Tell them of Jesus the mighty to save.
Rescue the perishing, Care for the dying; Jesus is merciful, Jesus will save.
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