DruryWriting.com/David

Winter 05 Conversation:

What is an Emergent Wesleyan?

Pre-Conversation Context:

This is part two of an ongoing conversation regarding the question, “What is an Emergent Wesleyan?” More than a few of us in church leadership have sensed more than minor changes within the culture were afoot—perhaps one of the most significant transitions in 500 years: the Postmodern Shift. We’ve also sensed that more than minor changes within the church were necessary in response. A web-site and accompanying web-community have been launched called “EmerengentWesleyan.com” to converse on this issue and its corresponding concerns for we who see this “emergence” and also happen to be Wesleyans. I am a part of the development team of Emergent Wesleyan. DED

II. Emergent Wesleyans are Wesleyan

By David Drury

Yes, this title is even more redundant than part one of this conversation (“Emergent Wesleyans are Emergent”). But it’s also far more important to clarify, for two reasons:

1. While it may be hard for a Wesleyan to become Emergent—it is much harder for an Emergent to become Wesleyan. For a variety of reason it is hard for most to imagine many truly Emergent postmodern disciples choosing to join the Wesleyan Church these days.[i] So, this portion of the conversation is intended to be an Apologetic of sorts for postmoderns and others to better understand where we Emergent Wesleyans are coming from. And “coming from” quite literally, in that we are coming from The Wesleyan Church. We are emerging in, from and by it… and have not abandoned it.
2. As unclear as the word “emergent” is to so many inside the Wesleyan church, the word “Wesleyan” will be even more unclear to the vast majority of postmoderns. And any context it may have for people will likely be a mixed bag of positive and negative, depending on the person’s experience or location. The denomination at large is very aware of this, from a part-time pastor in the hills of Virginia, to the Wesleyan Pastor of a super-“Community”-church on the West coast, to the denominational officials in our world headquarters.[ii]

So, it is very necessary to help define and communicate what a “Wesleyan” is not only to our world, but to ourselves as well. For their part, our leaders are making this attempt with the “Who are the Wesleyans?” campaign.[iii] With some irony, this is happening at the same time as our own “What is an Emergent Wesleyan?” conversation. Perhaps both can cross-pollinate one another (in as much as we both are truly asking that question in conversation, and not simply using it as a marketing/branding gimmick.[iv])

In recent years the powers that be have given us this description of “who we are” as Wesleyans:

“The Wesleyan Church is an evangelical, Protestant denomination.  We offer the good news that faith in Jesus Christ makes possible a wonderful personal relationship with God, a holy life empowered by His Spirit for witness and service, and assurance of eternal life in heaven.  Our name is in honor of John Wesley, the founder of Methodism, whose emphasis on a life of faith, self-discipline, and perfect love is our example.”

Let’s take a look at this description from our perspective as Emergent Wesleyans…

Overall this description has great intent and to that we resonate with. There is an underlying desire in this statement to be relevant, biblically-enriched and true to our roots. Perhaps this more pliable “description” of who we are is a good idea. Unlike more theological or polity-oriented statements, it may be open change to more adequately describe who “we” are from time to time—so that the gospel might be presented by us in our culture with that continued relevance, biblically-enriched identity, and a respect for our roots. Perhaps this statement, like the American constitution, has its most lasting genius in its own provision (and likelihood) to alter itself.

At this point it would be unfair to leave out the fact that this statement contains not only a dissonance to our Emergent Wesleyan ears, but also an inconsistency with who we were as Wesleyans historically. Dr. Robert Black from Southern Wesleyan University spoke at our 2004 General Conference in Grand Rapids, Michigan and called our denomination to answer the question “who are we?” with the motto: “we are who we were.” On the surface Dr. Black may have sounded like a guardian of tradition in conservation of the status quo—until you actually began to hear him walk through the Wesleyan History of abolition, women’s rights, evangelistic effectiveness, church planting, an emphasis on methodistic holy living, and the overall theme of massive social and counter-cultural change. In reality, we’re nothing now like we were then. His call had an eye-opening effect for some of us—in realizing that we have lost so much of what we were.

For these and other reasons, we’re not that excited about the last-ditch attempt[v] to align ourselves with Evangelicalism. For decades (actually, for around a century) we were a “Holiness” denomination. As “holiness” began to be more narrowly identified with its marginal abuses and was perhaps at times co-opted by strict separatists, our denomination, and others, began to see ourselves as more Evangelical than what we had been in the past.

We Emergent Wesleyans feel that Evangelicalism as a movement is ensconced in Modernity at such a violating level that it is simply advocating and advancing the values and lifestyle of Modernity rather than the true values and counter-cultural lifestyle of Christianity. JoAnne Lyon has pointed out to us in her article “Are We Ready?” at EmergentWesleyan.com that modern evangelical Christians do not look that different in their behaviors from their secular contemporaries.[vi] We are striving to be very different from evangelicalism, and so to place our denomination squarely in that camp by definition is a glaring problem with our current definition. Here I should note that the Preamble to our Wesleyan Discipline now states that we are “evangelicals in the Arminian-Wesleyan tradition.” Over the last few decades perhaps saying you are “evangelical” was the same as saying you were “an Orthodox Christian who believes the right things.” For this reason the term has likely slipped into our defining vocabulary relatively unnoticed. Most Emergent Wesleyans see the day coming in which saying you are “evangelical” will signify (as it does for us already) a non-orthodox value and lifestyle aligned with a passing and no-longer current age. For sure, the term “evangelical” is changing and no longer has much positive meaning for our culture, as my father, Keith Drury, has pointed out in his article “I Used to Be a Gay Evangelical.”[vii] Here he notes that much like the term “gay” (which used to mean merely happy) the term “evangelical” has changed and he thinks neither applies to him anymore.

But we Emergent Wesleyans are less concerned with who we are than who we are becoming. And we hope we are becoming more relevant in bringing the Gospel into our culture in such a way that elevates Christ and serves as He came to serve.

Now let’s take a look at the mission and core values of the Wesleyan Church:

MISSION STATEMENT

To exalt Jesus Christ by
• Evangelizing the lost
• Discipling the believers
• Equipping the Church
• Ministering to society

This is a great mission statement. It is very easy to err when writing a mission statement by using language that confuses. This simple scriptural language seems very appropriate to any age. Emergent Wesleyans enjoy this fourfold description of what it takes to exalt Christ. While there is great disagreement on what it takes to “go and make disciples” we certainly see this as the foundation of our mission in the Postmodern context. And likewise, the equipping nuance seems to be the best description of the missionality of our cause (rather than a static institution.)

CORE VALUES

“The following are terms descriptive of who Wesleyans are and why they do what they do. They describe the ‘soul’ of the Church. They are the core values, because they are at the center, as primary motivations for all Wesleyans do.” Let’s look at them from the Emergent Wesleyan perspective…

BIBLICAL AUTHORITY: The Bible is the highest source of written authority for God’s plan for His people; it reveals how to live out that plan, individually and corporately. Beliefs, practices and priorities are to be anchored in clear biblical teachings. This is a great core value to carry into the Postmodern Age. No doubt, as in all times, the authority of the Bible will be challenged. But revelation is our constant anchor in the shifting current.[viii] The idea of “anchoring” in “clear biblical teachings” is a great value as well – since so many beliefs, practices and priorities today come from a sad alchemy of modern values and liberal proof-texting.[ix] We look forward to the rediscovery of clear biblical teaching and its implications. This value survives with renewed vigor among us Emergent Wesleyans.

CHRISTLIKENESS: Jesus Christ is the defining feature of God’s will for all humankind. In Christ is found the highest and most practical meaning and clearest example for holy living or godliness. Christ is both example and strength as Wesleyans pursue integrity, excellence, faith, hope and love. I love the practical nature of this Christlikeness value. We must pursue these things. The relanguaging of holiness in terms of integrity, excellence[x], faith, hope and love is welcome. If we live out this value we will correct past abuses in Modernity without swinging the pendulum over to lawlessness.

DISCIPLE-MAKING: Making disciples is a clear mandate from Christ. This requires a strong focus on evangelism and training in spiritual growth and holy living. Done effectively, this will produce and promote growth and health in and among the churches. This seems to be a “back to the basics” value that we cheer on. We’ve often taken our eyes off “the ball” here, and invested more into building-making and budget-making. It is high time to raise this fundamental nature of the church to the summit of our work.

LOCAL CHURCH CENTERED: The denomination exists to serve local congregations. Local churches are the most fundamental and strategic points of evangelism and discipleship. The challenge of the denomination is to keep finding the best ways to serve and strengthen congregations. It is so great to see this value stated. Oh how we wish to see it expressed. Right in the value the word “challenge” is placed which tips off to the nominally successful attempts to serve and strengthen local congregations. We see a bright new day of denominational support dawning where this value becomes reality. I’m glad to see the heart is there to make it happen.

SERVANT LEADERSHIP: Wesleyans respect leadership that is placed over them, while realizing that the authority and effectiveness of spiritual leadership is not primarily bestowed, but earned and manifested by a loving and willing heart of obedience that serves God and mankind gladly. Wesleyans desire to be leaders in serving. Wow, we Emergent Wesleyans couldn’t have said it better for sure. Leadership as overlording is dying – and certainly not Christlike. Servanthood is re-emerging. We look forward to a new day of leadership that washes feet and heals the people.

UNITY IN DIVERSITY: There is intrinsic value in every person. Unity becomes all the more important and beautiful in light of the wide ranges of difference in personality, culture, race, talents, and perspectives. Loving each other eliminates devaluation and deprivation of life to one another. Check. This one has it all, right? Ooops, forgot to put gender in there right before race. Ouch. Perhaps this needs revision for that reason. Of course, that alone can’t be why we have no District Superintendents or General Superintendents who are women! (This fact is so embarrassing I’m shaking my head at how bad it makes us look.) There is a culture of devaluation and deprivation every day in the life of our denomination. The ministry of women and other races and cultures are almost always looked upon with less value. And they are deprived points of leadership and seats at the table. One egregious error that clarifies: while we’ve grown like crazy in Hispanic ministries across North America, hardly any of their number sit on our District Boards of Administration. Cheers to those districts who are moving to live this one out. Shame on the rest of us who figure the problem will solve itself eventually.

CULTURAL RELEVANCE: Wesleyans are called to keep serving the present age. The Church respects and builds on its past without becoming its slave. Wesleyans are "culture informed" for the sake of reaching people for Christ, but not "culture captives," in the sense of surrendering core values, beliefs and behaviors. Amen! There it is. Serving the present age… what foresight is found in this statement! We are not slaves to our past, but we will respect it and build on it. And the Emergent Wesleyan conversation exist for just this “cultural information.” Wow… I can’t believe how good it is and how good it will become to be a Wesleyan as we live all these out in the coming decades.

So, Emergent Wesleyans are Wesleyan. And it seems that these values and the mission confirm it. We’re not trying to start our own club (or worse, our own denomination, just think how we’d screw that one up!) We’re enriching the transition of our denomination in the postmodern age. And we’re thankful that we do find ourselves in a denomination that is not only allowing our emergence, but at many points encouraging it! And as has always been the intent with the Wesleyan church, our beliefs and values and behaviors are usually formed to help us truly be “in the world but not of it.” May the Wesleyan Church continue to be and even more become an encouraging haven for we Emergents. A new day is dawning. Can you smell the sunrise? We will be what we are becoming.

Click here to engage in this conversation by submitting your own response

Next up in this conversation: “Emergent Wesleyans are Congregation-Focused”

© 2005 by David Drury – Click here for the Writer’s Attic

Wesleyan Bio: I’m a third generation ordained Wesleyan (both my grandfathers ordained ministers, in fact) and everyone in my extended family is a Wesleyan, but for one uncle, the black sheep, who is an ordained Nazarene Minister (for those that don’t know how near to the same these are, the Nazarene Church is our close denominational sister, although she claims to be the much better looking younger sister who will be married off to Jesus way before us). I am a pastor and writer living in Spring Lake, Michigan. I’m a husband to Kathryn and a father to Maxim and Karina. We’ve planted two churches and now serve on staff in a Wesleyan Church working on building our community life. I wrote the alternative 40 Days journey The Fruitful Life for my church which other churches are now using.

---

[i] While it is hard to imagine it is certainly easier than many other denominations. And the development of the Emergent Wesleyan conversation is in part to make this easier.

[ii] The Global Partners portion of our denomination might be included here—but they have perhaps been the most proactive out of necessity in making our definition incarnational and flexible. In fact, for this purpose our Wesleyan Discipline cites several “names” that “we” are known by in other countries where the term “Wesleyan” may go too far or not far enough in response to cultural needs. For instance, in Great Britain we were known as: The Wesleyan Holiness Church; in South Korea, The Jesus Korea Wesleyan Church; in South Africu Bantu culture, The Emmanuel Wesleyan Church; and in Zambia, The Pilgrim Wesleyan Church. Perhaps some Wesleyans will be made more comfortable in knowing that we Emergent Wesleyans see ourselves as missionaries to a postmodern country (again, we like to say “missional” disciples) and thus we need to append the name Wesleyan with that qualifier. Of course, it is more complex to see it this way since we Emergent Wesleyans may be a mile down the road from you, or hold a seat next to you at District Conference.

[iii] Go to www.wesleyan.org for more.

[iv] Though this may read like it’s directed only at the denomination if you re-read it you’ll see that I mean BOTH TWC and Emergent Wesleyans could be prone to this branding temptation—rather than truly seeking definition by dialogue. We Emergent Wesleyans could slip into using this moniker as merely a hip way to be “other” than the established denomination… and never seek out its inherent value for contributing to the Kingdom of God. We confess that we sometimes do this and need to be admonished against it – much as the denomination needs to be admonished against “presenting” itself like a product instead of inviting postmoderns into the co-creation of “Who we are.” So this is truly a two way street warning in this part of the conversation.

[v] I say “last ditch” here because at the same time that the evangelical movement came under great question from groups like our own the Wesleyan church wrote it right into its definition statement! Also, the attempt to align ourselves with evangelicalism came so much after all the other groups did (a hold out that may have shown great integrity, character and foresight in our leaders for a time) that we were perhaps the last people to show up at the Evangelical party.

[vi] Here JoAnne Lyon was citing the stunning new work by Ronald Sider called The Scandal of the Evangelical Conscience which exposes this issue. I cite her here because she is a Wesleyan speaking to us about it—and because I’m a member of the Rev. JoAnne Lyon Fan Club.

[vii] It’s hard to imagine a more pithy title than that. Perhaps this is the appropriate point to note that my Father’s writings contain many kernels of truth that have foreshadowed the shifts happening in the church and our culture. He is often incendiary and iconoclastic (and ironically, much more than even we Emergent Wesleyans) but more than anything he seems to see things coming before others do. I also note here that the sub-title to his web-page currently reads, “SURGEON GENERAL’S WARNING: Reading these pages has been found to cause thinking among some Evangelicals.”

[viii] For a fascinating foray into what it means to minister in the postmodern age see Leonard Sweet’s Aquachurch, which uses a fitting nautical theme to illustrate the answer to the question: “how shall we then minister?”

[ix] This is one of the reasons the proof-texting of the Wesleyan Discipline should be corrected in the coming generation. The verses that were added later often confuse the fundamental beliefs found there—rather than supporting them. Perhaps each could at least be trimmed to “one clear teaching” from scripture that more “obviously” supports the article.

[x] While the word “excellence” is usually avoided among we Emergent Wesleyans to describe worship gatherings, perhaps we could rediscover it in the context of holy living Christlikeness—which might be the best description of the pursuit of excellence.