Adam Hamilton is burdened to try to find a way forward past the polarizing and often destructive ways that Christians have too often related to one another. He writes, "part of the polarization we are experiencing in our country today is a result of pastors and church leaders who have abandoned the teachings of Jesus and the apostles regarding the way we speak of those with whom we disagree. Part of the healing of our nation must come from the church modeling for our society how we are to love those with whom we disagree. Right now we're modeling for society how we destroy with our words and actions those we disagree with" (22-23).

Hamilton passionately argues that Christians often try to force us to make a choice between things that we don't need to choose between. For example, "do we really have to choose between pursuing our faith with the intellect... or enjoying a deeply emotional, passionate, and heartfelt faith that moves us" (53). Thus, Hamilton seeks to outline the depth of the problem in the black and white world we live in, while making the case for seeing grey instead of choosing one or the other. Hamilton connects this desire with John Wesley whose "movement, Methodism, was born out of the theological conflicts that preceded him, and rather than finding himself drawn to the extremes, Wesley drew from them all as he articulated a gospel of the middle way" (4).

Seeing Grey is divided into three parts that are preceded by a foreward by Jim Wallis and an Introduction, "Are Jerry Falwell and John Shelby Spong Our Only Options?", that vividly sets the stage for the major argument of the book. Part I makes the case for Seeing Gray in a world that is often black and white. This is where Hamilton lays out the reasons why it is necessary to begin to see things differently than we often have. Part II discusses the grey area in specific issues related to the Bible, Theology, and Christian Spirituality. Here Hamilton deals with issues such as Evolution, Heaven, Hell, the Problem of Evil, and Doubt. Part III "Politics and Ethics in the Center" deals with issues that are more political in nature, including: abortion, homosexuality, war, and how Christians should approach voting.

Hamilton is at his best when he is making the case that "Jesus preached one gospel that has, unfortunately, been split by the church into two: the social gospel and the personal evangelical gospel" (93). He convincingly shows that in many scenarios that are presented as either/or, the answer that is most faithful to the witness of Scripture is both/and. Hamilton also proved to be prophetic in his concerns about the War in Iraq that he wrote about March 1, 2003, just before the invasion of Iraq.

Having read much of his other work, I was disappointed at times that he seemed to largely reproduce what he had previously written elsewhere. In both the chapters dealing with homosexuality and abortion, he seemed to be largely rehearsing arguments that he had already made in his previous book Confronting the Controversies. He also used some of the same (albeit very powerful) illustrations. I was also intrigued that towards the end of the chapter "Will There be Hindus in Heaven?" by his offhanded comment:

Before ending this chapter I thought, for the Evangelicals reading this book, that a few other witnesses to this idea of inclusivism might be helpful. In the early church Jusin Martyr was said to have been an inclusivist. Ulrich Zwingli of the Reformers and, later, John Wesley, were inclusivists. C.S. Lewis held an inclusivist perspective, as was beautifully illustrated in the judgment scene in The Last Battle in the Chronicles of Narnia (110).

I am guessing that there are people who disagree with the way that some of these witnesses are characterized. I was surprised to see Wesley's name in the list, as that would not have been my immediate impression of someone who talked so frequently of hell and described the first Methodist societies coming together because people wanted "to flee from the wrath to come." Aside from referring to a fiction story that C.S. Lewis wrote, Hamilton offers no citations or evidence to support these claims. He maybe correct, but I wanted to hear more, especially regarding John Wesley. Perhaps, given the scope and purpose of his book, the best thing to do would have been to simply omit this passing reference.

Ultimately, I enjoyed reading this book. Adam Hamilton seems to have Midas' Touch, from the standpoint that everything he says receives widespread attention. As an outside observer, my perception is that he is genuinely trying to use his power and influence in the most faithful way that he can. In his own denomination, the United Methodist Church, people on different sides of many issues do seem to be talking past one another more and more and even beginning to despise one another. We sometimes seem to be a very divided church. If Seeing Gray is able to succeed in helping people to take a deep breath, step back, and recognize that the people they disagree with have sane reasons for their beliefs and convictions, then it will have made a substantial and much needed contribution to United Methodism's ability to stay united.

The message flickered into Cindy Fleenor's living room each night: Be faithful in how you live and how you give, the television preachers said, and God will shower you with material riches. And so the 53-year-old accountant from the Tampa, Florida, area pledged $500 a year to Joyce Meyer, the evangelist whose frank talk about recovering from childhood sexual abuse was so inspirational. She wrote checks to flamboyant faith healer Benny Hinn and a local preacher-made-good, Paula White.

Only the blessings didn't come. Fleenor ended up borrowing money from friends and payday loan companies just to buy groceries. At first she believed the explanation given on television: Her faith wasn't strong enough.

"I wanted to believe God wanted to do something great with me like he was doing with them," she said. "I'm angry and bitter about it. Right now, I don't watch anyone on TV hardly."

All three of the groups Fleenor supported are among six major Christian television ministries under scrutiny by a senator who is asking questions about the evangelists' lavish spending and possible abuses of their tax-exempt status.

The probe by Sen. Charles Grassley of Iowa, the ranking Republican on the Senate Finance Committee, has brought new scrutiny to the underlying belief that brings in millions of dollars and fills churches from Atlanta to Los Angeles -- the "Gospel of Prosperity," or the notion that God wants to bless the faithful with earthly riches.

All six ministries under investigation preach the prosperity gospel to varying degrees.

Proponents call it a biblically sound message of hope. Others say it is a distortion that makes evangelists rich and preys on the vulnerable. They say it has evolved from "it's all right to make money" to it's all right for the pastor to drive a Bentley, live in an oceanside home and travel by private jet. "More and more people are desperate and grasping at straws and want something that will alleviate their pain or financial crisis," said Michael Palmer, dean of the divinity school at Regent University, founded by Pat Robertson. "It's a growing problem."

The modern-day prosperity movement can largely be traced back to evangelist Oral Roberts' teachings. Roberts' disciples have spread his theology and vocabulary (Roberts and other evangelists, such as Meyer, call their donors "partners.") And several popular prosperity preachers, including some now under investigation, have served on the Oral Roberts University board.

Grassley is asking the ministries for financial records on salaries, spending practices, private jets and other perks. The investigation, coupled with a financial scandal at ORU that forced out Roberts' son and heir, Richard, has some wondering whether the prosperity gospel is facing a day of reckoning.

While few expect the movement to disappear, the scrutiny could force greater financial transparency and oversight in a movement known for secrecy.

Most scholars trace the origins of prosperity theology to E.W. Kenyon, an evangelical pastor from the first half of the 20th century.

But it wasn't until the postwar era -- and a pair of evangelists from Tulsa, Oklahoma -- that "health and wealth" theology became a fixture in Pentecostal and charismatic churches.

Oral Roberts and Kenneth Hagin -- and later, Kenneth Copeland -- trained tens of thousands of evangelists with a message that resonated with an emerging middle class, said David Edwin Harrell Jr., a Roberts biographer. Copeland is among those now being investigated.

"What Oral did was develop a theology that made it OK to prosper," Harrell said. "He let Pentecostals be faithful to the old-time truths their grandparents embraced and be part of the modern world, where they could have good jobs and make money."

The teachings took on various names -- "Name It and Claim It," "Word of Faith," the prosperity gospel.

Prosperity preachers say that it isn't all about money -- that God's blessings extend to health, relationships and being well-off enough to help others.

They have Bible verses at the ready to make their case. One oft-cited verse, in Paul's Second Epistle to the Corinthians, reads: "Yet for your sakes he became poor, that you by his poverty might become rich."

Critics acknowledge the idea that God wants to bless his followers has a Biblical basis, but say prosperity preachers take verses out of context. The prosperity crowd also fails to acknowledge Biblical accounts that show God doesn't always reward faithful believers, Palmer said.

The Book of Job is a case study in piety unrewarded, and a chapter in the Book of Hebrews includes a litany of believers who were tortured and martyred, Palmer said.

Yet the prosperity gospel continues to draw crowds, particularly lower- and middle-income people who, critics say, have the greatest motivation and the most to lose. The prosperity message is spreading to black churches, attracting elderly people with disposable incomes, and reaching huge churches in Africa and other developing parts of the world.

One of the teaching's attractions is that it doesn't dwell on traditional Christian themes of heaven and hell but on answering pressing concerns of the here and now, said Brian McLaren, a liberal evangelical author and pastor.

But the prosperity gospel, McLaren said, not only preys on the hope of the vulnerable, it puts too much emphasis on individual success and happiness.

"We've pretty much ignored what the Bible says about systemic injustice," he said.

The checks and balances central to Christian denominations are largely lacking in prosperity churches. One of the pastors in the Grassley probe, Bishop Eddie Long of suburban Atlanta, has written that God told him to get rid of the "ungodly governmental structure" of a deacon board.

Some ministers hold up their own wealth as evidence that the teaching works. Atlanta-area pastor Creflo Dollar, who is fighting Grassley's inquiry, owns a Rolls Royce and multimillion-dollar homes and travels in a church-owned Learjet.

In a letter to Grassley, Dollar's attorney calls the prosperity gospel a "deeply held religious belief" grounded in Scripture and therefore a protected religious freedom. Grassley has said his probe is not about theology.

But even some prosperity gospel critics -- like the Rev. Adam Hamilton of 15,000-member United Methodist Church of the Resurrection in suburban Kansas City, Missouri -- say that the investigation is entering a minefield.

"How do you determine how much money a minister like this is able to make when the basic theology is that wealth is OK?" said Hamilton, an Oral Roberts graduate who later left the charismatic movement. "That gets into theological questions."

There is evidence of change. Joyce Meyer Ministries, for one, enacted financial reforms in recent years, including making audited financial statements public.

Meyer, who has promised to cooperate fully with Grassley, issued a statement emphasizing that a prosperity gospel "that solely equates blessing with financial gain is out of balance and could damage a person's walk with God."

On another note, this past week I read Adam Hamilton's Seeing Gray in a World of Black and White.  Rev. Hamilton is senior pastor of the United Methodist Church of the Resurrection, with their central campus located in Leawood, KS.  He is an excellent orator, an author, blogger, visionary, and important voice in mainline Christianity.  He is passionate about evangelism, leadership development, and the Methodist denomination.

In Seeing Gray, Hamilton casts vision for a Christianity that is able to undertake civil discourse in the public and the private square.  Along with many other leading Christian voices today Hamilton is disturbed by the venomous manner in which discourse takes place between secular and religious persons, conservatives and liberals, fundamentalists and mainliners, Democrats and Republicans.  Rev. Hamilton believes that Christianity possesses within its tradition the resources by which persons may avoid the polarities of black and white and meet in the middle, or at the "radical center," embracing "gray" as a possible way forward.  After constructing a theology of "gray," Hamilton explores how this paradigm might be applied to such hot-button issues as Abortion, Homosexuality, War, and how we elect persons to public office.

For the sake of brevity, here is my take on this book.  It is satisfying at times, unsatisfying at others.  Here are a few brief notes and reactions:

1. Hamilton begins his book with the question, "Are Jerry Falwell and John Shelby Spong our Only Options?"  As a Christian who has been swimming in an American Christianity plagued by the culture wars, I can answer firsthand that the answer to that question is "no."  Having grown up in a world where those seem to be the only choices, I am one among a number of young people who has sought out something all together different.
2. Throughout his book, Hamilton adopts categories of "liberal vs. conservative," "fundamentalists vs. modernists," "progressives vs. traditionalists," "social gospel vs. evangelical gospel," and most fully "black vs. white."  Throughout his work I found that I could not accept these categories.  Because I cannot accept "black vs. white," I cannot accept "gray."  I would rather opt for "true," which may result in holding a conservative or liberal position on a particular issue while maintaining civility with persons who disagree.  Rather than a mix between positions of "white" and "black" which result in "gray," I'm looking for something with a bit more color.
3. For attempting to forge a middle way Hamilton should be commended.  This book is highly pastoral--his heart is for the church, particularly the church found in the United States.  In my opinion his  description of "gray" on some issues is more successful than in other areas.  If you are a United Methodist, this book may inspire you to create a type of church environment where persons of divergent viewpoints may maintain unity despite their differences.  This book may also encourage you to think more deeply about your own convictions and how they relate to those who hold different perspectives, challenging you to interact with your verbal sparring partners in a more Christ-like manner.  Lastly, Hamilton will challenge you to remain humble, as he points his readers to the ancient wisdom that tells us we now "see though a glass, darkly." (1 Cor. 13:12) I eagerly await that day "shall I know as also I am known." (KJV)

May we hear Hamilton's call to be persons of Christ-like love, even when we disagree.

Then she said that two of her cousins were pastors and that her uncle was one too. Then she added, "So I'm kind of a Christian too."
I wish I asked her to clarify what that meant (just for the sake of my entertainment).

But a long after she left, I kind of appreciated her answer. At least she was being honest. Because how many people do we know (myself included, standing in front of the line) have called ourselves Christians when we really are "kind of" Christians?

And how many are out there that think they're Christians because they just come to church on Sundays?

I've been going through Acts for my devotionals. And I can't ignore the fact that Peter and Paul are two complete different people after their encounter with the Risen Christ. And I can't ignore the fact that how many of us are still the same after our encounter. Sure, our exterior is different. But the core of many of us are still the old creation. We're just an old car with a new paint job. Or as one pastor put it, a brand new car with an old engine.

I forgot where I read this, but we are called to be transformed people living in a transformed world.
But I don't think that happens as much as I would like to see. (Again, I'm writing this thinking about myself first and foremost).

I don't know if the following words will make sense to you. But at this moment, it makes sense to me. Jason Kidd, when he was drafted was quoted saying, "I'm going to help this team make a 360 degree turn." (I am sure he meant a 180 turn) And I think that's what we do as Christians. We change a little bit here and there. We end up taking 90 degree turns. And we eventually end up making a 360 degree turn, ending up the very point we started. (Maybe when I reread this later in the week, I might say, along with you, what the heck am I trying to say?)

In Adam Hamilton's book Seeing Gray, there's a chapter entitled, "Is Your Jesus Too Small?" And, as Shane Claiborne wrote, Jesus wrecks our lives. Jesus is a problem (for many of us, if not all). And since for many of us, our Jesus is too small. And because our Jesus is too small, the problem Jesus portrays is too small. Small enough that we can ignore the call that is placed upon our hearts. A problem small enough that it can go unheard, unseen and unfelt and maybe unbelievable and unreliable.

I guess to stop being a "Kind of" Christian, one way is to make our Jesus not such a small part of our lives, but make Jesus every part of our lives.

and An Armadillo Among Us

I have the reflexes of a bobbing bobcat according to Sheep dash! What about you? ]]> http://mcphilbrick.wordpress.com/?p=21 Wed, 26 Mar 2008 22:44:15 +0000 mcphilbrick http://mcphilbrick.wordpress.com/?p=21 Notes from Five Practices of Fruitful Congregations by Robert Schnase and Topeka District Leadership Event: Five Conversations about Fruitful Practices presentation by Adam Hamilton

Effective Congregations

• Have a practical and personal mission
  • Becomes memorable and achievable
• Change, improve, learn and adapt to fulfill mission

Fulfilling Great Commission

• Requires intentional focus on those outside the community of faith
• Involves seeing ourselves as sent out by Christ
• Involves going out of our way
• Changes and expands church ministry as those new to community of faith are received
• Requires willingness to share faith journey

Reflective Questions for Effective Congregations (from Leading Beyond the Walls by Adam Hamilton)

• Why do people need Christ?
• Why do people need the church?
• Why do people need this congregation?

What is Radical Hospitality?

• Basing practices of life on Christ
• Radiating Christ into the lives of others
• Praying, Planning, Preparing and Working toward purpose of helping others receive Christ
• Working to anticipate others' needs
• Supporting others in their faith journey
• Striving (without ceasing) to exceed expectations to accommodate and include others
• Entrusting that the facilities communicate maximum hospitality, an unmistakable sense of welcome and complete accessibility
• Searching for new ways to make the church look fresh, appealing, inviting, easy to navigate, safe, clean and attractive
• Communicating strategically, intentionally and frequently to the public
• Learning from other churches

Becoming an Effective Congregation

• Do not fear failure
• Be willing to change attitudes, practices and/or values
• Be willing to take risk -- discernment by nausea -- If it doesn't make you sick thinking about doing it, then it may not be from God

Lord, mold your churches into

effective congregations practicing

radical hospitality that they will be

effective disciples in your name.

1 Sam 14: 1-15 -- God got involved after Jonathan took a step of faith

• Don't be satisfied
• Get active -- take a step of faith
• Prodigals will come home
• Christians will come out of hiding
• God will get the glory for it all

What brings the Holy Spirit?

• Hunger -- for deepening experience of God's power
• Thirst -- for God and his living water

In order to achieve what God has put in front of us, we must get uncomfortable.

If the church decides to be generous and go all out for God, what will the next generation say about the church?

God has given us a unique opportunity to do something big.

It's the time and place to step up and watch God do great things.

Six churches per day shutting doors -- Need to change focus from us to God, Christ and the Bible.

Reasons we exist as a church

• Declare praises of Christ
• To take the light to a dark world

The more alive a church is the more she will cost -- a dead church is not expensive.

1 Peter 2:12 -- Church should do such great things that people on outside will look in and say, "I don't know what's going on at that church, but man, God's there."

There's nothing the church isn't capable of as long as God is leading it. (Perry Noble)

Do things that are daring in answer to call of Christ.

Live boldly, courageously to spread Gospel.

Presence Based Church

• People hear God
• Teach how to do lifestyle worship
• Build service around worship
• Ask God to attend worship
• God is source for everyone and everything
• Issue is discipleship

If church finds God, people will find church

Not my way, Not your way, but Yahway's church.

God wants us to take risks.

God does not move in the world in predictable ways.

The kingdom of God upends our world and challenges us to change our minds, our hearts and our lives to do God's will.

True movement of God

• Always centered around the Gospel.
• Cannot get sidetracked by issues
• Unstoppable
• Need to stay focused on Gospel -- it is our anchor

Movement of God is about transformation.

Holy Spirit is asking

• Willingness to be inconvenienced
• Willingness to move for God

Focus on Christ -- God is bigger

• All God working thru people who believe He is as big as the Bible says He is and  that He can do what the Bible says he can do.
• We have to believe for God to move.

Church doing God's work

• Intentional invitation -- inviting others to church
• Connect to community
• Strategic service -- we are too valuable to God to not be involved
• Generous giving
• Passionate prayer
  • Bond together thru prayer and ask God to work thru us -- we'll see God do amazing things
  • Pray for pastor
  • Pray when entering service for God to work thru church

Church environment

• Evangelistic -- Reaching out
• Community builder -- Getting to know each other
• Need to be both

Reading: Matthew 7

I watched a video tonight about how Adam Hamilton conducts "Coffee with the Pastors," a program at the Church of the Resurrection for those interested in joining their community. In this program Adam was talking about stewardship and the fact that by joining COR that they (the new members) will be called on to help provide funds for their continually growing campus. In this he described the church's vision for the next step for their sanctuary.

Their current sanctuary seats about 3000 (if I remember correctly, but don't quote me). They will one day need more space. With this in mind, they designed the current sanctuary so that it will be easily converted into 3 side-by-side gymnasiums. Also there will be raquetball courts and in the plans are a three story children's building.

Sometimes I have trouble thinking past taking a shower to start the day. Yet, I am inspired to think so far ahead that I can be efficient with my time, money, energy, and ability to change.

So how can I catch this vision and how of this vision am I responsible for? In other words is it God's vision that he has blessed and given to me or is it a God-inspired vision that I have created and He has blessed? For a more in-depth discussion of this check out Matt's blog on discernment.

Either way, I know that everything that COR has done has been covered in prayer. In addition, Adam Hamilton explains that most of his decisions have been determined by the nausea discernment. He explains that when there are tow choices to be made, he generally chooses the one that makes him sick at his stomach. A narrow road indeed.

When's the last time you took the narrow road? Do you have a decision that you are on the wide road on? Is your decision process covered in prayer? Which path should you really take?

Challenge: Take the narrow road.

Prayer: Lord, lead me in your righteousness. -- Amen