Emory University PATCHWORK: BUILDING CHRISTIAN ...pitts.emory.edu/files/dmin/Mattox_2017DMinProject.pdf2017/03/13 · A “Christian community” is a group of people with a common

EmoryUniversityCandlerSchoolofTheology

PATCHWORK:BUILDINGCHRISTIANCOMMUNITYTHROUGHTHEINTRODUCTIONOFANEWWORSHIPSERVICEASAMEANSOFRENEWALINAHISTORICUNITEDMETHODIST

CONGREGATION

FinalProjectReportPresentedinPartialFulfillment

OftheRequirementsfortheDegreeDoctorofMinistry

TrackTwo:BiblicalInterpretationandProclamationBy

JohnW.Mattox,Jr.March13,2017

TABLEOFCONTENTS

PREFACE:WORD……………………………………………………………………………………………………….......i 1.INTRODUCTION……………………………………………………………………………………………....1 Snapshot:WestPoint,GA………………………………………………………………….….......1 Snapshot:WestPointFirstUnitedMethodistChurch………………………………....2 StatementoftheProblem………………………………………………………………………….3 OldWineskins……………………………………………………………………………….4 PATCHWORK................................................................................................................5 2.WESLEYANINTHEOLOGY..............................................................................................................7 CommunityasRenewal..........................................................................................................7 AnEcumenicalCommunity...................................................................................................9 ASacramentalCommunity..................................................................................................12 3.ANCIENT-FUTUREINFORM........................................................................................................15 WhatShape? .............................................................................................................................15 Not“Traditional”.......................................................................................................16 Not“Contemporary”................................................................................................17 A“ThirdWay,”HolyPlay,andAllThatJazz...................................................18 Ancient–Future......................................................................................................................19 4.FRUITFULINFUNCTION...............................................................................................................22 WorshipwithaPurpose.......................................................................................................22 TheFivePracticesofFruitfulCongregations..............................................................23 LaunchingPad,Touchstone,andBenchmark.............................................................24 RadicalHospitality..................................................................................................................25 PassionateWorship...............................................................................................................25 IntentionalFaithDevelopment.........................................................................................26 Risk-TakingMissions.............................................................................................................26 ExtravagantGenerosity........................................................................................................27

[TABLEOFCONTENTSContinued...] 5.RESULTS...............................................................................................................................................28 DefiningandMeasuringRenewal....................................................................................28 TheNumbers..............................................................................................................28 TheIntangibles..........................................................................................................29 StaffAssessment.......................................................................................................30 PlansfortheFuture...............................................................................................................31 6.BIBLIOGRAPHY...................................................................................................................................33

JohnWMattoxPATCHWORK

i

PREFACE:WORD

Butthosewhodidwelcomehim,thosewhobelievedinhisname,heauthorizedtobecomeGod’schildren,13bornnotfrombloodnorfromhumandesireorpassion,butbornfromGod.14TheWordbecamefleshandmadehishomeamongus.Wehaveseenhisglory,glorylikethatofafather’sonlyson,fullofgraceandtruth.-John1:12-14(CEB) Thepastorstoodoutsideonthesidewalkwavingandexchangingsignsofblessingat

thepassingtraffic.Hewasgreetedwithsolemnnods,enthusiasticwaves,theraiseofan

indexfinger,orthehalftootofahorn.Hegavethanksfor,claimed,andblessedallofthem.

Hesawanelderlyneighboracrossthestreetand,pullinguphisvestments(aworn-

outflaxenalbandanewwhiteandgoldstole)inanintentionallycomicalfashion,ran

acrossthestreettoshareaquickwordandlongerembrace.

Behindhimabeautifulwindowilluminatedfromtheinsiderestsfirmintheheavy

blockwallabovethemassivewoodendoorsoftheScott-ZachryChapel.TheChapelstands

asanensignofimminentsolidness,yetitwhispersabreathofantiquityintothestill

morningair.

Asthepeoplecametothechapel,theypassedthroughheavywoodendoorsfolded

outlikearmslongingforembrace.Eachinturnwasgreetedwithakindwordandasmile

permanentlyaffixedtoamanwhowashandingoutbulletins.Thissmilewasaforetasteof

allthatwastocome.

Thepeoplewereallverydifferentmostwereaverageheightandplump,butsome

weretall,andatleastoneseemedabittooskinny.Theagesofthosewhostreamedintothe

gatheringwereacrosssectionofthecommunity.Theoldestwasacentenarian;the

youngestwasnotyetayearold.Threegenerationsofonefamilyfilledanentirepew,while

anotherfamilywasrepresentedbyasingleyouth.Theywerearainbowofdiversityin


ii

color,class,creed,intellect,andinterest,butallwerewelcomedwiththesameprodigal

love.Somehadbeenlookingforwardtothismomentforweeks;otherswerestillnotsure

whattoexpect.

Eachofthesenseswascalledtoworshipinthisplacewiththesmellsofincenseand

theflavorofcandycanes,thesoundsofthenewlyrestoredorgan,andthebuzzofexcited

conversation,andthecrispfreshnessofnewbannershangingoverhead.Eachstimuli

triggeredbothdeepmemoriesandnewexperiencesasnoveltyandnostalgiameldedinto

one.

Thechapel,whichhadbeenfunctionallyabandoneduntilveryrecently,wasnow

filledwithnewlife.Multipleprayerstationswerelocatedthroughoutthesacredspace.

Candles,representingprayers,blazedonatableunderawindow.A50-inchmonitorinthe

chancelalternatedbetweenhistoricalprayersandcurrentannouncements,ancienticons

andInternetmemes.Thebaptismalfontwasinfrontofthekneelingrailthatframedthe

chancel.Thealtar,coveredwithawhitehandmadequilt,servedasthefocalpointofthe

room.

Asthevolumeoftheorganincreased,thepeoplepreparedforworship.What

happenednextcanonlybedescribedasaliturgicalturducken!1

ThewordsofwelcomewerereminiscentofafieldcallthatbeganwithLuke2:10-11

andendedinwithanantiphonicdoxology.Theprayerswereextemporaneous

compositionsandancientcanticlesofferedinsilenceandinsong.ThelectionaryGospel

1“Turduckenisadishconsistingofadebonedchickenstuffedintoadebonedduck,furtherstuffedintoadebonedturkey.”“Turducken,”Wikipedia,lastmodifiedMarch5,2017,accessedMarch13,2017,http://en.m.wikipedia.org/wiki/Turducken.


iii

lessonassignedforthatdaywasdividedintothreeparts,allowingthreedifferentliturgists

toleadthecongregationintotheinterconnectedmovementsintheservice.Themusicfor

thatmorningincludedhymns,spirituals,folktunes,carols,andarockballad.Worshipin

songwasofferedtotheaccompanimentoftheorgan,anacousticguitar,andinthesimple

poweroftheunaccompaniedhumanvoice.Abriefhomilyonthemysteryoftheincarnation

endeavoredtoattendtotheimplicationsofoneaspectoftheGospellesson,pullallthe

eclecticelementstogether,andpointtotheEucharist.TheEucharisticcelebration

combinedancientwordswithfamiliartunesandallwereinvitedtosingtogetherasthey

werere-memberedoncemoreintothebodyofChrist.

Attheconclusionoftheservice,theChristiancommunitypubliclyrenewedtheir

commitmenttoGodandneighbor,andfournewmemberswerewelcomedintofellowship.

Oneofthenewmembersofferedabenediction,andallwenttoserveGodandneighborin

peace.


1

INTRODUCTION

Nobodypoursnewwineintooldwineskins.Iftheydid,thenewwinewouldburstthewineskins,thewinewouldspill,andthewineskinswouldberuined.38Instead,newwinemustbeputintonewwineskins.-Luke5:37-38(CEB)

Snapshot:WestPoint,GA

TheCityofWestPoint,GeorgiastraddlestheChattahoocheeRiverabouteighty

milessoutheastofAtlantaonI-85.WestPointspanstwocountiesinGeorgia,Harrisand

Troup,andbordersChambersCountyinAlabama.WestPointispartofanareacalled“The

Valley,”made-upofseveralinterconnectedhistorictextilemillcommunities.Thetextile

industrydominatedtheeconomyandcultureof“TheValley”forgenerationsandattracted

engineers,mechanics,andcountlesswhiteandblue-collarworkers.Diversityismuch

richerinWestPointthanonemightexpect;Anglos,AfricanAmericans,Hispanics,Asians,

andinternationalstudentsareincreasinglyrepresentedinacommunityof3,728.2

WestPointhasbeendirectlyaffectedbychangesintechnologyandglobaleconomic

shiftsoverthepastthreedecades.Thetextileindustrybeganmovingproductionoutofthe

countrybeginninginthe1980’sandcompletelybythe2000’s.Thousandsofjobswerelost,

andthecommunitydecreasedinpopulation.Whentheexodusofindustryandpeople

combinedwiththemarketcollapseandGreatRecessionof2008,WestPointand“The

Valley”wereeconomicallydevastated,culturallystripped,andfurtherreducedin

population.

Recently,WestPointhasenjoyedaperiodofprosperityandnewbirth.Almostten

yearsago,WestPointbecamethehomeofanassemblyplantforKiaMotorsandmultiple

2“PopulationofWestPoint,GA,”UnitedStatesCensusBureau,accessedJanuary10,2017http:www.census.gov.


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supplierplantshavefollowed.PointUniversity,formerlyAtlantaChristianCollege,has

moveditsprimarycampustodowntownWestPoint,andconstructionprojectsaredaily

changingthelandscape,asoldemptybuildingsarerenovated,repurposed,andreplaced.

Cityparksandnewbusinessesarespringingup.PeoplearecomingtomakeWestPoint

theirhome.Youngerandmoreculturallydiverse,theWestPointthatisemergingis

drasticallydifferentfromtheWestPointthatwas.Almostunnoticedtomanyinthe

communityarethedrasticeffectsallthesechangeshaveonthelocalchurchesandthenew

opportunitiesforserviceandevangelismthatareawaitingforexploration.

Snapshot:WestPointFirstUnitedMethodistChurch

WestPointFirstUnitedMethodistChurch(WPFUMC)isamedium-sized

congregationwith474membersandanaverageweeklyworshipattendanceof169.West

PointMethodistEpiscopalChurch(South)wasestablishedin1830,twoyearsbeforethe

incorporationoftheCityofWestPoint.WPFUMChasbeensomewhatinsulatedfrommuch

oftheeconomichardshipanddeclinesufferedbyotherchurchesintheareaoverthelast

fewyears.However,ithasbecomeincreasinglyobviousthatWPFUMCisnotimmuneto

thechallengesofministryinachangingworld.Oldfundsarebeingdepletedwithnomeans

ofreplenishment,andhistoricfamiliesaredyingatarelentlesspace.Wearenotretaining

ouryoungadultmembershipandwearenoteffectivelyconnectingwiththepeoplemoving

intoourarea.Inordertocontinuemeetingtheneedsofourexistingcongregationandto

serveourchangingcommunity,thechurchmustfindnewwaystocommunicatetheGospel

withauthenticity,humility,andpower.Weneedacontemporaryexpressionofourancient

faithandameanstomakenewconnectionswithourneighbors.


3

StatementoftheProblem

CantheintroductionofanewworshipservicecreateaChristiancommunityand

serveasameansofrenewalinahistoricUnitedMethodistcongregation?Ofcoursethis

questioninvitesahostofotherquestions.Whatmakesaworshipservicenew?What

exactlyisaChristiancommunity?And,ofcourse,whatisrenewalandhowdowemeasure

it?Forthepurposesofthepresentstudy,thefollowingdefinitionsmaybeoffered:

Aworshipserviceis“new”whenitclaimsnewtimes,locations,andpeopletogather

toworshipGodinamannerthatisuniqueandspecifictothatcontext.

A“Christiancommunity”isagroupofpeoplewithacommonvocationoffollowing

Jesus,inthepoweroftheHolySpirit,tothegloryofGod.

“Renewal”isanelusiveconcepttodefine.Inalocalchurchsetting,renewalisabout

positivechangesinthelifeofachurchorfaithcommunitythatcanbequantifiedand

measured,butthatisnotall.Renewal,ofcourse,isalsoanintangiblefeelingofgrowth,

enthusiasm,andnewlifewithinacongregation,butthistooisnotall.Usingsomeofthe

ideasofJaneRogersVann,3renewalisalsoadeepeningofworshipandthecongregation’s

participationinandreflectiononit.Renewalisaboutanenhancementofthe

congregation’sfulfillmentofitsmission.Renewalisaboutrestoringandcreatinglife-

changingrelationshipswithalargersegmentofthepopulation.Thesearelargeissuesthat

canbeaddressedbytakingupsmallerpieces,oneatatime.Thatisexactlywhatthis

projectisproposedtodo.

3JaneRogersVann,GatheredbeforeGod:Worship-CenteredChurchRenewal(Louisville:WestminsterJohnKnoxPress,2004),3.


4

OldWineskins IwasappointedasPastor-In-ChargeofWPFUMCeffectiveJune28,2015.Fromthe

firstmentionofthispossibilityinMayof2015,Ibeganworkingtomakethemostofthe

opportunitiesthatoccurwithachangeinpastoralleadership.UsingRobertKaylor’sbook,

YourBestMove:EffectiveLeadershipTransitionfortheLocalPastor.4Ibeganworkingwith

theDistrictSuperintendentandtheChairpersonoftheStaffPastorParishRelations

Committeetobuildatransitionteamandplanaseriesofinformalgatheringswith

interestedmembersofthecongregation.Iwouldcontinueforthenextsixmonthstoseek

tohaveconversationswitheveryindividual,family,andsmallgroupinthechurchsothatI

couldhaveabasicunderstandingoftheirstories.Basedontheseconversations,

explorationsineverycornerofthefacilities,andacarefulstudyofthechurchrecords,I

concludedthatboththecongregationandIwerereadytoexplorewaystoaddressthe

declineandlaythefoundationsforthefuture.

WPFUMChadalottooffertoourcommunityincludingexcellentfacilities,a

wonderfultraditionalworshipservice,activesmallgroupministries,long-termcommunity

outreachprograms,top-notchstaff,andgenuinelyfriendlypeople.Inspiteofthese

strengths,therewasasteadydeclineinworshipattendance,giving,andinothermetrics

collectedandreportedtoourgoverningbody,theNorthGeorgiaAnnualConference.The

churchwasnotassuccessfulinretainingyoungfamiliesandconnectingwiththepeople

whoweremovingintotheareaastheyhadbeeninthepast.Thechallengesinsituations

likethisarebothnumerousandsubtle.Howcanweintroducesomethingnewandvital

withoutitbecomingjustanotherprogramorunintentionallydamagingtheexisting4RobertKaylor,YourBestMove:EffectiveLeadershipTransitionfortheLocalChurch(Wilmore,KY:SeedbedPublishing,2013).


5

worshipserviceandprograms?Throughmultipleconversationswithpeoplewhodidnot

attendourtraditionalservice,Idiscoveredanentirepopulationthatwouldbenefitfrom

theministriesofourchurch,butwhomthechurchwasnotreaching.Bycarefullyusing

fallowresourceswecouldexperimentwithanewanddifferentworshipservicethatwould

beinsupportoftheotherserviceandprogramsofthechurch.Weslowlyandcarefully

beganputtingtogetheraweeklyserviceofWordandTablethatwouldbecome

PATCHWORK.

PATCHWORK

TheideaforPATCHWORK camefromavarietysourcesoverthecourseofseveral

years.Itmostconcretelybeganwithathoughtexperimentthatcameduringa

congregationalstudyofRobertSchnase’sFivePracticesofFruitfulCongregations.5What

woulditlooklikeifadecliningcongregationwaschargedtoplanta“newchurch”andwas

providedwithanexcellentfacility,paidclergy,modestoperatingexpenses,anda

committedcoremembership?Sometimelater,IwasstruckbythestatementbyLeonard

Sweetinhisbook,IAmaFollower,whichsaid,“Iamincreasinglycallingforartisanal

communitieswheresuccessismeasurednotinstatisticsbutinstoriestoldinanauthentic

voice.”6Whatifanewchurchdidnottrytobeattractivetoeveryone,butspokedeeplyto

anunderservedgroupornichewithinthecommunity?TheideabecameadreamandI

continuallyreadeverythingIcouldaboutchurchrenewal,liturgicalrenewal,andworship

renewal.Iexperimentedwithafewpieceshereandthereinthecongregationsand

5RobertSchnase,FivePracticesofFruitfulCongregations(Nashville:AbingdonPress,2007).6LeonardSweet,IAmaFollower:TheWay,Truth,andLifeofFollowingJesus(Nashville:ThomasNelson,2012),82.


6

communitieswhereIwasappointed,andslowlybuiltstrongerideasasthedreambecame

apassion.

Finally,presentedwiththeopportunity,itwasimportanttobeintentionalin

buildingaservicethatdrewfromthebestlessonsofthepast,wassensitivetothecurrent

needsofaportionofourcommunity,andanticipatesthefuture.Becauseofouruniquegifts

andgracesasacongregationandpastor,andbasedontheneedsofourcommunity,we

createdPATCHWORKasaworshipservicethatisWesleyanintheology,Ancient-Futurein

form,andfruitfulinpractice.Thenameservesasareminderoftheimportanceoftextiles,

creativity,andfrugalityinourhistory.Further,thenameisanodtothefactthattheservice

isnotdedicatedtoonestyleofworship.Instead,itisourdesiretounitepersonsfrom

differentbackgroundsintoonepeopleworshipingGodtogetherinspiritandtruth.The

word“patchwork”functionsasbothanounandaverbreferringtoboththequiltmadeof

differentmaterialsandtheprocessofpiecingittogether.

ThecreationofPATCHWORKwasnotanaccidentbutaprocessthatincluded

carefulstudy,deepconversations,andmuchprayer.Iwantedtomakethemostofthis

opportunitytocreatesomethingnewinourcommunity.

WESLEYANINTHEOLOGY

WeknowthatGodworksallthingstogetherforgoodfortheoneswholoveGod,forthosewhoarecalledaccordingtohispurpose-Romans8:28(CEB)

OurcurrentsituationinWestPointisnottoodifferentfromtheconditionsthatgave

birthtotheMethodistMovement.Methodismwasarenewaleffortinresponsetotheloss

ofChristiancommunityandthealienationofwholepopulationsfromtheChurch.The


7

enduringsuccessofJohnWesleyisdueinparttohisgeniusinbuildingChristian

communities.

CommunityasRenewal

InTheNewCreation,TheodoreRunyoncarefullyexplorestheimportanceofthe

formationofChristiancommunitysaying,

Genuinehumanexistencerequirescommunity.Thus,thechurchiscalledintobeingforadualpurposethatisfinallyone:forthesakeofhumanity,andtofulfillGod'sdesigns.7

RunyonquotesWesleyassaying,“ThegospelofChristknowsofnoreligionbut

social,noholinessbutsocialholiness."Faithworkingbylove“isthelengthandbreadthand

depthandheightofChristianperfection.”8Itisonlyinthecontextofcommunitythatthe

commandtoloveGodandneighborcanbefulfilled.Wesley,inhis“conjunctivetheology,”9

sawworksofpietyandworksofmercyasinseparable,orashephrasedit,“Areyoubetter

instructedthantoputasunderwhatGodhasjoined?Thantoseparateworksofpietyfrom

worksofmercy?"

WesleyunderstoodChristiancommunityasameansofgrace.Unlikeother

preachersofthetimewhomayhaveattractedmoreattentionandpraise,Wesleydidnot

relyonthestrengthofhispreachingalonetoeffectrenewal,butmultipliedthefruitsofhis

preachingbyinvestingintheintentionalcreationofChristiancommunitiesasnurseriesof

faith.Asaresult,twothirdsofthe“conversions”reportedamongMethodistscameafteran

7TheodoreRunyon,TheNewCreation:JohnWesley’sTheologyToday(Nashville:AbingdonPress,1998),105.8Ibid.,112.9WilliamH.Willimon,UnitedMethodistBeliefs:ABriefIntroduction(Louisville:WestminsterJohnKnoxPress,2007),49.


8

averageof2.3yearsofcommunitynurture.10Evertheempiricist,Wesleyspenttheyears

1746-1748focusedonpreachingalone,withoutthecreationofsupportingcommunities

andreported,“Almostalltheseedhasfallenbythewayside;thereisscarceanyfruit

remaining."11

Asnurseriesoffaith,theMethodistsocietieswelcomedmanywhohadbecome

disaffectedintoa:

close-knitfellowshipofmutualsupportandencouragementinasocialandeconomicenvironmentthatwasdestroyingthenaturalcommunitieswhichfrommedievaltimeshadprovidedthestructureofhumansociety.12

Wholepersonswerecaredforasthecommunity“watchedovertheminlove,”“marked

theirgrowthingrace,”and“prayedforandwiththem.”13Thelayleadershipofthenew

communities“helpedthesickanddisabled,”“encouragedthediscouraged,”and“reproved

thewandering.”14Thus,evangelismandrenewalintheWesleytraditionisnotbasedon

“thehardsellbuttheinherentattractivenessofaholisticconcernforpersonsatthepoint

oftheirneed.”15

RenewalintheMethodisttraditionisinescapablyfoundinthecreationand

organizationofChristiancommunity.AsWesleysaid,"WeintroduceChristianfellowship,

whereitwasutterlydestroyed.Andthefruitsofithavebeenpeace,joy,love,andzealfor

everygoodwordandwork."16

10Runyon,TheNewCreation,115.11Ibid.12Ibid.,118.13Ibid.,123.14Ibid.,124.15Ibid.,125.16Ibid.,122.


9

PATCHWORKexpressesacommitmenttobuildinganewChristiancommunityand

tosupporting,stimulating,andsupplementingexistingcommunities.Wecontinuallystrive

toreclaim,restore,andrededicateunusedorunderusedspaceinourbuildingtothe

serviceofGodandneighbor.Wearecommittedtoreachingouttopersonswhoare

disconnectedfromChristiancommunityduetothelossofrelationshipsandcommunity

structuresornegativeexperiences.Wearepassionateindeepeningthefaithofallpersons

inourcommunityandtodiscovering,developing,anddeployingthegiftsofeachperson.

AnEcumenicalCommunity

WhilefaithfullyworkinginthecontextoftheAnglicanChurch,Wesleysawtherole

oftheMethodistmovementasgoingbeyondthedenominationaldividestorenewunityof

pietyandgoodworkswithinthewholechurch.WesleywasconvincedthatGodhadraised

upthepeoplecalledMethodistswiththedesignofusingthem:

tospreadscripturalreligionthroughouttheland,amongpeopleofeverydenomination,leavingeveryonetoholdhisownopinionsandtofollowhisownmodeofworship...toleaventhewholenationwiththat‘faiththatworkethbylove.’17

Runyondefinesecumenismas:

theefforttoovercomethebarriersandconflictsbetweenmemberchurchesintheChristianfamily,tomanifesttheBodyofChrist,andtohonornotjustinrhetoricbutinrealityofthehighpriestlyprayerofJesus(John17:21).18

AccordingtoRunyon,theecumenicalmovementisa“factoflife”19forthechurchinthe

twentiethcenturyandadistinguishingmarkagainstabackgroundoffivecenturiesof

divisiondrivenby:“doctrinalcontroversies,nationalism,ethnocentrism,andcapitalism”20

17Ibid.,107.18Ibid.,207.19Ibid.20Ibid.,208.


10

andthedestructiveimpulseof“beatingupthecompetitionandbuildingupthe

denominationalmarketshare.”21

Wesleydidnotintendtofoundanewdenomination.Itwasinresponsetothe

overwhelmingneedforcommunity,toprovidesacramentstoneglectedorunderserved

populations,andtheindifferenceorevenantagonismoftheexistingstructures,thatthe

Methodistsbegantobuildoracquirechapels.

Wesleyhimselfwasofa“catholicspirit.”Runyonidentifiesatleast5different

ChristianfaithtraditionsthatcontributedtoWesley’stheology:Puritanism,Anglicanism,

MoravianLutheranPietism,RomanCatholicism,andEasternOrthodoxy.22Tothislist,we

shouldconsiderCalvinismasashapinginfluencealbeitinamorenegativesense.Wesley

sawdivisioninthechurchasafailureofimaginationandmutualaffectionthatresultedin

thelossofinfluence,compromisedthecommonwitness,anddiminishedusefulnessleading

toalossofthe“spiritofreligion”inthe“spiritofcontroversy.”23Partofthecreativegenius

ofWesley’sconjunctive,practical,and“responsible”24theologywasplacing“theLutheran

doctrineofjustificationwithinthecontextofadoctrineofsanctificationderivedultimately

fromEasternpatristicsources.”25

Asaresultofthis“catholicspirit,”Runyonremindsusthat,“manyofthepersons

joiningMethodistsocietieswerenotAnglicansbutNonconformists,Separatists,Baptists,

Presbyterians,Quakers,andevenRomanCatholics.”26

21Ibid.22Ibid.23Ibid.,104.24RandyMaddox,ResponsibleGrace:JohnWesley’sPracticalTheology(Nashville:KingswoodBooks,1994).25Runyon,TheNewCreation,213.26Ibid.,118.


11

LikeourEpiscopalsiblings,itcanbedifficulttoclassifyMethodistsalongthe

historicallinesofdivisionwithintheChristianfamily.BishopMackStokesinhisclassic

work,MajorUnitedMethodistBeliefs,makestheclaimthatTheUnitedMethodistChurchis:

catholic,protestant,andevangelical.Itiscatholic(universal)becauseitsharesinthebiblicalrevelationandinthevast,rich,cumulativetraditionsofChristianity…protestantinthatittakesthebibleseriously…andevangelicalinitsemphasisonalivingrelationshipwithGodthroughChrist.27

Addingtothisidea,BishopWilliamH.Willimonpointstowhatthislookslikeinpractice

saying,“Soinourworshipwearebothpietistic,free-churchprotestantsandsacramental,

liturgicalcatholics.”28Hecontinues:

SoonSundays,inourchurches,youarelikelytoprayanAnglicanprayer,singaBaptistpraisechorus,hearthechoirsingaLutheranchorale,gettheologyfromthepulpitthatsoundssomewhatPresbyterian,andcelebrateitallwiththeLord'sSupperandaPrayerofThanksgivingthatismostlyindebtedtotheCatholics.29

Further,RussellRicheyidentifiesecumenismasoneoftheprimarymarksofMethodism

saying,

UnitedMethodismcanbecountedonforalmostanyunitiveeffort,anycooperativeendeavor,anylifeandworkenterprise.Fromthebeginningoftheecumenicalmovement,Methodistsassumedleadership,astheydotoday.30

BorrowingfromthebestpracticesoftheChristianfamilyisalargepartofouridentityas

MethodistandoneofthewaysthatPATCHWORKseekstowelcomepeopleofdifferent

faithtraditions,confessingthatwearestrongestwhenweareworkingwithandlearning

27MackB.Stokes,MajorUnitedMethodistBeliefsRevised,Revisededition(Nashville:AbingdonPress,1998),133–34.28Willimon,UnitedMethodistBeliefs,48.29Ibid.,49.30DennisM.Campbell,RussellE.Richey,andWilliamB.Lawrence,UnitedMethodismandAmericanCultureVolume5:MarksofMethodism:TheologyinEcclesialPractice(Nashville:AbingdonPress,2005),91.


12

fromoneanother.WillimoncouldhavebeendescribingPATCHWORK’secumenismwhen

hesaid,

Weareinveterateborrowers,embracers,experimenters,andancient-futurespongers.Wedothisbecausewebelieveingettinghelpfromourfriendsinouradoration,proclamation,andservice.31

PATCHWORKisdedicatedtothe“catholicspirit”andcommittedtoworktoward

renewalinWPFUMCandinallthecommunitiesoffaithinourarea.Weworktoencourage

allourneighboringclergyandlaypersonsandseektohelpthemtobefaithfulandeffective

intheirministrycontexts.OnanaverageSunday,thecongregationat PATCHWORKwill

includepeoplewhoidentifyas:UnitedMethodist,Episcopalian,Baptist,RomanCatholic,or

Nondenominational/Other.Eachfaithtraditionhassomethingvaluabletoaddour

commonworshipofGod.TheBookofDisciplineoftheUnitedMethodistChurchsays,

“Christianunityisnotanoption;itisagifttobereceivedandexpressed.”32

ASacramentalCommunity

OneofthekeystoPATCHWORK’s functioningasacommunity-buildingecumenical

renewalagentisfoundinreclaimingthehistoricalelementsthathaveshapedChristian

worshipandidentity.DonSaliersmakethispointclearsaying,

CentraltotheChristianfaithandlifeisthesymbolofthegatheredcommunity.Theassemblyofpersons,gatheredinthenameofGodaboutthefont,thebook,andthetable33

WhileitistruethatashortageofordainedclergyontheAmericanfrontiermade

regularparticipationintherichsacramentallifeofthechurchdifficult,thesereal

difficultiesbecameinstitutionalizedbadhabitsinmanytimesandplacesandtheycontinue31Willimon,UnitedMethodistBeliefs,49.32TheBookofDisciplineoftheUnitedMethodistChurch2008(Nashville:AbingdonPress,2009),84.33DonE.Saliers,WorshipandSpirituality,2nded.(Akron:OSLPublications,2016),80.


13

topersistevenwherethereareanabundanceofpersonsordainedorauthorizedto

administerthesacraments.Further,theseavoidancesofregularcommunionareoften

defendedusingsomeoftheveryexcuseschallengedbyWesleyinhissermon,TheDutyof

ConstantCommunion.Forexample,tothecomplaintthatcommunionwouldbecomeless

meaningfulwithregularpractice,Wesley,seeingcommunionasadirectcommandofChrist

countered,saying,“ShouldwenotobeyeverycommandmentofGodasoftenaswecan?

Oughtwenottoaccepthismercyeverytimeitisoffered?”34

ItisclearthatWesleyencouragedfrequentcommuningbypreceptandexample.It

canbearguedthataccesstothesacramentsprovedtobethefinalblowtoWesley’s

resistancetotheMethodistsinAmericabecomingaseparatedenomination.Inhisbookof

liturgy,SundayService,35compiledfortheAmericanMethodist,heaffirmedworship‘little

differingfromthatoftheChurchofEngland,’andalsoadvisedthosenewlyordained‘to

administerthesupperoftheLordoneveryLord'sday.’Heevidentlyintended‘constant

communion’tobetheruleinthenewworld.”36

Wesleyhadwitnessedthepowerinfieldcommunionservicesandhowthose

“personswhohadbeenalienatedfromthechurchfoundtheirwaybackintoitthrougha

renewaloftheirappreciationoftheliturgy.”37RunyonfindsthatJohnandCharlesWesley

alongwiththeirmotherSusannaunderstoodcommunion,

asthequintessentialproclamationofthegospel,presentinginvisible,tangible,tastableformtothespiritualsensesGod'scomprehensiveredemptionofthecreatureandtheworld.38

34Runyon,TheNewCreation,135–36.35JohnWesley,JohnWesley’sSundayServiceoftheMethodistsinNorthAmerica,Reprintedition(Nashville:QuarterlyReview,1984).36Runyon,TheNewCreation,138–39.37Ibid.,137.38Ibid.,133.


14

Runyoncontinuessayingbecause,“Wesleyunderstoodsalvationas‘therenewalofthe

imageofGodinhumankind’,”39

JohnWesleysawtheEucharistas‘aconvertingordinance,’oneinwhichtheworkoftheSpiritshouldnotbeimpededbyquietisticattemptstoexcludetheunconvertedfromthesacredmeal.40

butrather

Ifthechiefendofreligion,therenewaloftheperson,isbeingservedthroughthismeansofgrace,whatobjectioncanvalidlyberaisedtoitsbeingmadeavailabletoallthoseseekingsalvation?41

ThelogicofWesleyisclearandpractical,ifweunderstandtheEucharistascommunicating

therealpresenceofChrist,itwouldbeasRunyonstates,“presumptuoustoignoreor

neglectthem,ifoneseriouslyseeksafterthenewlifethatGodoffers.”42

AsanecumenicalChristiancommunityseekingtobestrengthenedintheloveand

knowledgeofGod,PATCHWORKwillcontinueinthepreferredChristianpracticeofa

weeklyEucharisticcelebrationintheformofaserviceofWordandTable.

ANCIENT-FUTUREINFORM

“There’snothingnewunderthesun.”-Ecclesiastes1:9(CEB)“Look!I’mmakingallthingsnew.”–Revelation21:5(CEB)

WhatShape?

AsIbegantodigdeeperintobestpracticesinworship,theissuesraisedby

PATCHWORKturnedouttobemorecommonthanIsuspected.JanRogersVann’sGathered

39Ibid.,140.40Ibid.,134.41Ibid.42Ibid.


15

BeforeGod43explorestheexperiencesofcongregationsthathadbeenrefreshedthrougha

renewalofworship.Addressingthecrisisexperiencedbymanymainlinecongregations,

shesuggestsseveralcauses44thatresonatewiththeexperiencesofWPFUMC.Thesecauses

include:failuretoofferacompellingvisionofthegospelofJesusChrist;failureto

adequatelycommunicatethatvisiontosocietyoreventothenextgenerationofchurch

members;andbuildingontheprevioustwo;confusingmiddle-classmoralswithan

orderedChristianLife.AsaresultVannsays,“withoutexternalreinforcements(churches)

areunabletoconstructacongregationalculturethathassufficientdepth,conviction,and

winsomenesstoattracteventheirownchildren.”45Shesuggeststhatthereisastrong

complementaryandsupportingrelationshipbetweenrenewalinworshipandrenewalin

congregations.46Churchrenewalshesays,“attemptstodescribethewaystheworshipof

Godisdeepenedamongthefaithfulthroughparticipationinworshipandreflectiononthat

participation.”47Furthersheadds,

Churchrenewalformainlinecongregationsatthebeginningofanewcenturymaynotbeseeninprogramexpansionormembershipnumbersbutinthelivingoutofadeeperkindoffaithfulness,seenmostclearlyinthedeepeningandbroadeningoftheworshipofGod.48

Aftercitingseveralexampleshighlightingworshipcenteredcongregationalrenewal,she

statesthat:“peoplegatheraroundWordandsacramenttocelebrateGod’sredeemingclaim

andpurposefortheirlivesandthenliveoutthatpurposeintheircommunities.”49And“the

43JaneRogersVann,GatheredbeforeGod:Worship-CenteredChurchRenewal(Louisville:WestminsterJohnKnoxPress,2004).44Ibid.,4.45Ibid.46Ibid.,2.47Ibid.,3.48Ibid.49Ibid.,7.


16

strengthofthesecongregationswasthedepthoftheirspiritualcommitment,whichhadits

homeinworship.”50

Namingtheproblemagainshestatesthat,“manycontemporaryreligiousandsocial

observershavenotedthespiritualhungerthatcharacterizedourtime.”51andthat

“liturgicalrenewalforthesecongregationshasbornefruitinspiritualrenewal.”52

IfVanniscorrect,thatrenewalisdiscoveredthrougharebirthinworshipthat“shapesthe

overallcultureofthecongregation,”53thenhowistheshapeofworshipdetermined?

Not“Traditional”

Ourcurrentopportunitytocreatesomethingnewrequiredinnovationand

creativity;itwouldnotbewisetoofferacarboncopyor“light”versionofourtraditional

service.Firstofall,itwasgenerallyassumedthatmostofthefolkswhowantedtoattend

thatservicealreadywere.Secondly,itwasdecidedthesanctuarywouldnotbeappropriate

forthesmallercrowdsthattypicallycometoa9:00amserviceandthetraditionalservice

wouldnotscale–downtofitinthechapel.Thirdly,Iwantedtoprovideaworshipservice

thatbothstoodaloneandcomplimentedthetraditionalservicesosomeonecouldchoose

toattendbothandnotbeburdenedorbored.Fourthly,whilethetraditionalworship

serviceatWPFUMCisexcellent,TomLonghasobservedthat,“whenpeopletalkabout

‘traditional’worship,theyarereallyjustpointingtosomeprivilegedmomentinthepast,

somesnapshotoftheinnovationsofapreviousgeneration.”54Andyet,thewisdomof

Wesleystillechoedinourheartssaying,“Iamforasfewinnovationsaspossible,Ilovethe50Ibid.,10.51Ibid.,17.52Ibid.,22.53Ibid.,21.54ThomasG.Long,BeyondtheWorshipWars:BuildingVitalandFaithfulWorship(Bethesda:TheAlbanInstitute,2001),3.


17

oldwinethebest.”55Thechurchiswisetohonortradition,butmustbewearyof

traditionalism.

Not“Contemporary”

Ontheotherhanda“contemporary”servicedidnotmatchthegifts,graces,or

interestsofourcongregation.Theargumentsagainstwerenumerous.Theprevious

attemptshadnotbeenwellsupportedbythechurchorcommunityandanyattemptto

revivesomethingsimilarwouldhavetoovercometremendousinertiafromthevery

beginning.Thereisalreadyacongregationinourareaofferingexcellentcontemporary

worship.Whatmostpeopleconsider“contemporary“worshipistooconnectedwitha

specificstyle.DonSaliersspoketothispoeticallysaying,“whentheChurchmarriesthe

spiritoftheage,shewillbeleftawidowinthenextgeneration.”56Itispossiblethatbelow

thesuperficialdifferences,many“contemporary”servicesfunctionas“traditional”services

foranothergeneration,holdingascloselytodifferentobjectsofnostalgia.

A“ThirdWay”HolyPlayandAllThatJazz

Howcouldanhistoricchurchdosomething“new”andbeauthentictowhowe

were? ItwasatthispointthatwemovetoLong’sdescriptionofa“ThirdWay”57that

soundedlike“home”saying,

AclassicallyshapedChristianworshipserviceisformedbythebiblicalstory…togothroughtheorderofworshipissymbolicallytowalkthroughthewholenarrativeoffaith.Theserviceisametaphorconstantlypointingtoitsreferent.58

55W.StephenGunterandJohnWesley,TheQuotableMr.Wesley(CandlerSchoolofTheology,1999),43.56E.ByronAndersonandBruceT.MorrillSJ,eds.,LiturgyandtheMoralSelf:HumanityatFullStretchBeforeGod(Collegeville:PuebloBooks,1998),33.57Long,BeyondtheWorshipWars,9.58Ibid.,10.


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Hereisthesuggestionthatworshipisbuiltoncontentratherthanstyle.Hegoesonto

confirmthat“ThirdWay”congregationsdoexistandexhibitasetofcommon

characteristics59thatincludemystery,hospitality,drama,eclecticexcellence,adaptation,

missionalfocus,stableorderofworship,joy,andcharisma.Thiscalledtomindasimilarlist

suggestedbySchnaseinhisbook,FivePracticesofFruitfulCongregations,60andthe

treatmentofelementsofworshipasmusicalmovementsinasinglecompositionbasedona

readingofKirkByronJones’book,TheJazzofPreaching61wherehesaid,“theblendingof

carefulnessandplayfulnessdisplayedbythemusiciansgrabbedmeandwouldnotletme

go,”62and“improvisationisspontaneityinfusedbypreparation.”63Itwasinthemidstof

thiskaleidoscopeofpossibilitiesthatLongmentionedRobertWebber,introducingtheidea

oratleasttheterminologyofAncient-Futureworship.

Ancient–Future“Therefore,everylegalexpertwhohasbeentrainedasadiscipleforthekingdomofheavenis

liketheheadofahouseholdwhobringsoldandnewthingsoutoftheirtreasurechest.”-Matthew13:52(CEB)

Webberspeaksintheintroductionofthe“longingtodiscovertherootsofthefaith

inthebiblicalandclassicaltraditionofthechurch”64and“thesearchforunityinthe

church.”65HethenaskstheveryquestionthatPATCHWORKaspirestoanswer,“Howdo

59Ibid.,13.60RobertSchnase,FivePracticesofFruitfulCongregations(Nashville:AbingdonPress,2007).61KirkByronJones,TheJazzofPreaching:HowtoPreachwithGreatFreedomandJoy(Nashville:AbingdonPress,2004).62Jones,TheJazzofPreaching,64.63Ibid.,85.64RobertE.WebberandJohnWilvliet,Ancient-FutureWorship(Ancient-Future):ProclaimingandEnactingGod’sNarrative(BakerBooks,2008),19.65Ibid.


19

youdelivertheauthenticfaithandgreatwisdomofthepastintothenewculturalsituation

ofthetwenty-firstcentury?”66Webberconcludestheintroductionwiththewords,

Thesethreematters—roots,connection,andauthenticityinachangingworld—willhelpustomaintaincontinuitywithhistoricChristianityasthechurchmovesforward.IhopewhatIcullfromthepastandthentranslateandadaptintothepresentwillbebeneficialtoyourministryinthenewculturalsituationofourtime.67

WebberdefinesAncient-FutureWorshipas,“thecommontraditionofthechurch’s

worshipinWord,Table,andsong,practicedfaithfullyandcommunicatedclearlyinevery

contextoftheworld.”68Addressingsomeoftheconcernsabout“contemporary”worship,

hesays,

Idon’tthinkanancient-futurechurchorancient-futureworshipisthenexttrendorthat“cool”churchoverthere.Ancient-futureworshipisnotagimmickorshoworthelatestadventure…thechurchmayneedtobeinspired,perhapscontextualized,butnevertrashedtostartagain.69

WhatcomesnextisthestrokeofgeniusthatmakesAncient–Futureworshipsoattractive.

Hesays,

WhatstandsattheverycenterofworshipisWordandsacrament,throughwhichGod’svisionfortheworldisproclaimedandenacted.Whatcontextualizesthisworshipmorethananythingelseisitsmusic.70

Hereisapracticalapplicationoftheindigenouspilgrimprinciple71thatallowstheapostolic

faithtobesharedusingthetreasuresofthechurchandthegiftsofthelocalcongregationin

awaythatsoundslikehomeandheavenatthesametime.

66Ibid.,20.67Ibid.68Ibid.,168.69Ibid.,167.70Ibid.,168.71AndrewF.Walls,TheMissionaryMovementinChristianHistory:StudiesintheTransmissionofFaith,1stedition(Maryknoll,N.Y. :Edinburgh:OrbisBooks,1996),7,53–54.


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Returningtothethemeof“play”brieflymentionedearlier,amulti-sensoryeclectic

Ancient–Futureworshipnaturallycreatesanatmosphereofholyplaygivingpermissionto

experienceworshipindifferentwaysandtotrynewspiritualpractices.LukeTimothy

JohnsonmasterfullyconnectsastructuredserviceofWordandTablewiththeconceptof

holyplaywiththeelementsofworshipthemselvescreatingthespace,opportunity,and

rulesforsuchplay.Hesays,

TothedegreethatChristianliturgymaintainstheseformalelementsofplay,itenablesparticipantstoexperienceaformoftranscendence.Worshiperssointernalizethepatternsofliturgicalplaythattheycanmoveinspiritbeyondtheirindividualbodiesandintothelargerbodyofthecommunity,inaformof‘goingbeyond’thatdoesnoteliminatebutenhancesthesignificanceoftheindividualaspartofameaningfulwhole.72

Ratherthanconfiningtheworshipingcongregation,theAncient-FutureserviceofWord

andTablefreesusfromdecisionfatigueandfromourculturaladdictiontonoveltywhileat

thesametimeprovidingacontextinwhichjoyousimprovisationandenchanting

syncopationarebothunforcedandencouraged.Havingearnedour“chops”and

“establishedthetheme,”thechurchisinvitedinto“thegroove”asthecongregation

childlikeinthetranceofholyplay“surrenderstotherhythm”oftheSpiritand

uninhibitedlyjoinsGodinthe“dance”ofCreation–Incarnation–Re-creation.

Whenaddedtothecontextof“conjunctive”catholic,protestant,andevangelical

Wesleyantheology,anAncient-Future“style”isanexcellentoption.Manyofthestrengths

ofboth“traditional”and“contemporary”worshipareretainedwithfewoftheweaknesses

inastyleIcalla“liturgicalturducken.”

FRUITFULINFUNCTION

72LukeTimothyJohnson,TheRevelatoryBody:TheologyasInductiveArt(GrandRapids:Eerdmans,2015),secs.2239–2248.Kindle.


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Inthesameway,everygoodtreeproducesgoodfruit,andeveryrottentreeproducesbadfruit.Therefore,youwillknowthembytheirfruit.-Matthew7:17&20(CEB)

WorshipwithaPurpose

WorshipresidesattheveryheartofwhatitmeanstobetheChurch.ArticleV

oftheConfessionsofFaithofTheEvangelicalUnitedBrethrenChurchstatesthatthe

churchis“thecommunityofalltruebelieversunderthelordshipofChrist;”73“one,

holy,apostolic,andcatholic;”74and“redemptivefellowship.”75TheChurchiswhere

“theWordofGodispreached,”76“andsacramentsaredulyadministered.”77The

purposefortheexistenceoftheChurchisfor“themaintenanceofworship,the

edificationofbelieversandtheredemptionoftheworld.”78TheMissionStatement

oftheUnitedMethodistChurchis,“tomakedisciplesofJesusChristforthe

transformationoftheworld.”79TheMissionStatementofWestPointFirstUnited

MethodistChurchis,“toinvitepeopletobecomedisciplesofJesusChrist;togrow

throughGod’sWordandbythepoweroftheHolySpiritinacaringcongregation;

andtoserveGodbysharingHisloveinourcommunityandtheworld.”

PACTCHWORKisanintentionalandongoingefforttobeafaithfulexpressionofthe

ChurchandtofulfillthemissionsoftheUMCandWPFUMC.

TheFivePracticesofFruitfulCongregations

73TheBookofDisciplineoftheUnitedMethodistChurch2008(Nashville:Abingdon,2009),67–68.ArticleV-TheChurch74Ibid.75Ibid.76Ibid.77Ibid.78Ibid.79Ibid.,87.


22

Inhisbook,FivePracticesofFruitfulCongregations,80BishopRobertSchnase

identifiesfivepractices:RadicalHospitality,PassionateWorship,IntentionalFaith

Development,Risk-TakingMissions,andExtravagantGenerosity81asacommon

denominatoramongchurchesthatarethrivingevenasotherchurchesaroundthem

strugglewithdecliningattendance,membership,andoutreach.Thesepracticesare

recommendedaspowerfulfaithfultoolstoregainourmissionalidentityandfocus.

Schnaseseesauniversalneedforcongregationalchangetomovebeyondself-

preservationandbecomefruitfulamidthechangingministryneedsandopportunitiesof

ourtime.Thefivepracticesaremeantasatemplateforguidingthesechanges,butnota

rigidblueprinttobestrictlyfollowed.Thefivefruitfulpracticesshouldbeexpressedin

waysthatcomplementthepersonalityandgiftednessofthelocalcongregation.

Withthisinmind,Schnasestatesthatwithpracticeandovertimethesefive

practicescreateapositivereinforcementloopofgrowthaseachpositiveoutcomebuilds

towardthenextandcontributestotheoverallrenewalofthelocalchurch.

Byrepeating,deepening,expanding,andimprovinguponthefivebasicpracticesofcongregationalministry,churcheschangeandgrowandlearn.PervadedbythepurposeofmakingdisciplesofJesusChristforthetransformationformationoftheworld,theydiscovernewlife,readilygivingupthepatternsthathavelimitedministryandeagerlytakingupthosethatinvitepeopleintorelationshipwithGod.82

Inabrief,eachofthefivepracticesisinterwovenwiththeothers.Ifpursuedwithdiligence

andexcellencetheyformaprogression(butnotalwaysinthesameorder)aseachone80RobertSchnase,FivePracticesofFruitfulCongregations(Nashville:AbingdonPress,2007).81ThereareconsiderableoverlapsbetweenthesefivepracticesandtheninecommonworshipcharacteristicsidentifiedbyTomLong(BeyondtheWorshipWars)andthesixqualitiesofChristiancommunityaddressedbyThomasHawkins(CultivatingChristianCommunity).82Schnase,FivePracticesofFruitfulCongregations,125.


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leadsnaturallytothenextwhileitalsoreinforcestheprevious.Schnasewalksusthrough

thissaying,

Congregationsfulfillthispurposebyperformingthefivepracticesinanexemplaryfashion:• ThroughRadicalHospitality,congregationsreachoutandoffertheinvitationand

welcomeofChrist;• GodshapesheartsandmindsthroughPassionateWorship,creatingadesirefor

closerrelationshiptoChrist;• throughIntentionalFaithDevelopment,God'sSpirithelpspeoplegrowingrace

andintheloveofGodandneighbor;• maturinginChristcausespeopletorespondtotheneedsofothersastheydiscern

God'scall,whichresultsinRisk-TakingMissionandService;• andaspeoplecontinuetogrowingrace,theyplacemoreofwhattheyareandwhat

theyhaveunderthelordshipofChrist,practicingExtravagantGenerosity.83

Returningthentotheoriginalquestion84:whatwouldhappenifinsteadoftryingtorestore

thesepracticesintoanexistingcongregationweusedthemtocreatesomethingnew?What

if they could be encoded into the veryDNAof a newworship community from the very

beginning?

LaunchingPad,Touchstone,andBenchmark

PATCHWORKusesthe“FivePractices”as:alaunchingpad,touchstone,anda

benchmark.Asalaunchingpadthe“FivePractices”gaveusaplacetostartwithclearand

sufficientlyaspirationalgoalswhilealsogivingusthelanguagetocommunicateanddiscuss

thosegoals.Withtheabundanceofsupportingeducationalmaterialsandstudiesavailable

thispowertoolwasalsoveryaccessibleforourcurrentandfutureneeds.Asatouchstone

the“FivePractices”wouldbeincludedineveryworshipbulletin,consideredinweekly

worshipplanning,featuredindifferenttimesandindifferentwaysasapartofseasonal

83Ibid.,123.84CantheintroductionofanewworshipservicecreateaChristiancommunityandserveasameansofrenewalinahistoricUnitedMethodistcongregation?


24

themes(i.e.stewardship)andthefocusofsermonseries(i.e.ChristianHospitality).Asa

benchmark,theFivePracticeswouldserveasareferenceformeasuringandevaluatingour

progressanddefiningnewgoals.

EachoftheFivePracticesiscultivatedinPATCHWORKandyetPATCHWORKis

itselfamanifestationofthosesamepracticesfromWPFUMCtothelargercommunity.

RadicalHospitalityinPATCHWORK

PATCHWORK practices Radical Hospitality in our genuine love for others, an

outward focus, openness and adaptability, a willingness to change to accommodate the

needsofothers,andreceivenot just thestrangerbutalsotheirtalents.85PATCHWORKis

anactofRadicalHospitalityaswe intentionally createnewways tocrossbarriers,build

bridges,invite,welcome,andreceivemorepeopleformmorediversebackgroundsintothe

lifeandfellowshipofWPFUMCandstrivetocreateacultureofwelcome.

PassionateWorshipinPATCHWORK

PATCHWORKpracticesPassionateWorshipaswecontinuallyprovideopportunities

forpeopletoworshipindifferentwaysusingthebestofourChristianheritageandthebest

ofourgiftsandgracestodrawclosertoGodandoneanother.PATCHWORK isanactof

PassionateWorshipasweinviteallthemembersofourneighborhoodtojoinusin

worshipingGod“inspiritandtruth”86withallofourheart,being,andmind87aswestrive

tocreateacultureofholyplayandliturgicalrenewalandinnovation.

IntentionalFaithDevelopmentinPATCHWORK

PATCHWORKpracticesIntentionalFaithDevelopmentasweengageintherhythm

85Schnase,FivePracticesofFruitfulCongregations,12.86John4:23(CEB).87Matthew23:37(CEB).


25

of“actionandreflection”88connectingworshiptothenurtureofsmallgroupministriesand

Biblestudieswhilebringingtheexperiencesofthecommunityintoourtimesofworship.

PATCHWORK isanactofIntentionalFaithDevelopmentasweworktogetherinthemaking

ofdisciplesandthebuildingofChristianCommunityaswestrivetocreateacultureof

curiosity,wonder,andlifelonglearning.

Risk-TakingMissionsinPATCHWORK

PATCHWORKpracticesRisk-TakingMissionsasweseektosupportthechurchwith

ourprayers,ourpresence,ourgifts,ourservice,andourwitness.Alltheofferingsgivenin

PATCHWORKaredesignatedforlocalbenevolencesandmembersofthePATCHWORK

communityareactivelyinvolvedmanyofthemissionprojectsinourarea(suchasMeals

OnWheels,SoupKitchen,TutoringforLife,andHabitatforHumanity).PATCHWORK isan

actofRisk-TakingMissioninthatitisanexperimentalworshipserviceoperatingoutsideof

thegeneralbudgetandcontinuingtoexplorenewareasofministryandtrydifferentthings

whilecreatingacultureof“highexpectations,highpermissions,andpermissiontofail.”89

ExtravagantGenerosityin PATCHWORK

PATCHWORKpracticesExtravagantGenerosityasweofferourresourcesand

ourselvestoGodandneighbor.Thereisnoweeklyofferingtakenupduringtheworship

service,buttherearemultiplegenerosityprayerstationsbenefitinglocalbenevolences.

EveryonewhoservesinPATCHWORKisavolunteer.Alltheimprovementsandrepairsto

thechapelhavebeendoneasactoflove.PATCHWORKisanactofExtravagantGenerosity

giventoourcommunityandfundedoutsideofWPFUMC’sbudget.ThroughPATCHWORK88JaneRogersVann,GatheredbeforeGod:Worship-CenteredChurchRenewal(Louisville:WestminsterJohnKnoxPress,2004),8.89CharlesE.Gutenson,ChurchWorthGettingUpFor(Nashville:AbingdonPress,2013),60–61.


26

wehavelaunchedayoungadultSundaySchoolClass,andhostedfirsttimecommunity

eventssuchasaneighborhoodTrunk-R-Treat,aPetBlessingserviceinthechapel,and

EasterSunriseServicewhilecreatingacultureofjoyfulopenhandedness.

ThroughtheseFivePracticeswearebeingrenewedbothinPatchworkandinthe

largercommunityofWPFUMCandWestPoint,GA.Wehavebeguntothinkbeyondour

fourwallsandarerealizingthattheworldisinourparish.

RESULTS37Thenhesaidtohisdisciples,“Thesizeoftheharvestisbiggerthanyoucanimagine,buttherearefewworkers.38Therefore,pleadwiththeLordoftheharvesttosendoutworkersforhisharvest.”–Matthew9:37-38(CEB)

DefiningandMeasuringRenewal

Ibeganthisjourneywiththequestion,“Cantheintroductionofanewworship

servicecreateaChristiancommunityandserveasameansofrenewalinahistoricalUnited

Methodistcongregation?”Overthecourseof18months,thisquestionhasledtoother

interestingandcomplexquestionsandafewprovisionalanswers.Builtintothedifficultyof

experimentingononeselfisthelackofacontrolgroup.Therearealsotheongoing

strugglesbetweenprideandhumility,aspirationsandreality,attemptedobjectivityand

subjectivebias,andthesometimes-conflictingrolesofclergyaspastorsand

administrators.Withallofthisinmind,Iofferthefollowingassessments.Theshort

answerisyes,WPFUMCwasable,throughtheintroductionofPATCHWORK, tocreatea

distinctChristiancommunitythatwaseffectiveinempoweringaspiritofrenewalinour

localcontext.


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TheNumbers

Builtintotheconversationaboutchurchrenewalistheroleofstatisticsandmetrics.

Whatshouldwemeasure?Howshouldwecapturedata?Towhatdowecompareour

results?Itseemsthatweareatbestinanawkwardunspokenagreementthat,“the

numbersdon’tcount,exceptwhentheydo.”Schnaseexpressesthisideapastorallysaying,

Whilefruitfulnesscannotbereducedtonumbers,neverthelessnumbersareimportant.Numbersrepresentpeople-eachnumberstandsforapersonwhoisoldoryoung,marriedorsingle,newtothefaithorlong-established,richorpoor,immigrantorcitizen.Eachissomeone'ssonordaughter,brotherorsister,fatherormother,friendandneighbor.EachisapersonforwhomChristdied.90

VitalSigns

EachweektheNorthGeorgiaConferenceoftheUnitedMethodistChurchrequires

alllocalchurchestocollectandreportontencategoriesincluding:Attendance,Professions

ofFaith,Baptisms,NumberofSmallGroups,SmallGroupParticipation,Volunteersin

MissionOutReach,NumberofPeopleServedthroughOutreach,MissionalGiving,and

Offering.WPFUMCreportedanimprovementinatleastsevenofthesecategoriesin2016

comparedto2015andexceededthefiveyearaverageinsixcategories.Notonlywasthe

declinestopped,thetrendisnowtowardgrowthatalmostamirrorimagerate.Wealso

celebratedasacongregationwithaMissionsReportthathelpedustellourrenewalstory

withrealnumbersrepresentingdollarsinvestedandpersonsserved.Forexamplein2016

weserved2,117mealsinourSoupKitchenministry.Bypayingattentiontothenumbers

wewereabletobettercommunicateandcelebratetheministriesofthechurch.By

combiningnumberswithnarrativewehavebecomebetteratseeingthegrowthinour

communityandidentifyingpossibleopportunitiesforthefuture.90RobertSchnase,FivePracticesofFruitfulCongregations(Nashville:AbingdonPress,2007),133.


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TheIntangibles

Inaddressingthecomplexityoftheconcreteexperiencesofcongregationallife,Vannsays,

Weperceiveexperiencesascomplexwholes,onlypartiallyorganizedandunderstood,wheretheinterrelationshipsamongdiscreteelementsofanexperienceareasimportantastheelementsthemselves.91

Itispossibletoaddresstherenewalwithinacongregationbyfocusingon“depth.”

• ThevastmajorityofregularPATCHWORKattendeesareinactivelyinvolvedinasmallgroupministryofWPFUMCincludingthosewhoaremembersofothercongregations.

• MostofourregularPATCHWORKattendeesareactivelyinvolvedinoneofthe

missionalprogramsofWPFUMCagainthisincludesmembersofothercongregations!

• OurlastadultprofessionoffaithandbaptismwasinaPATCHWORK serviceandthe

sixmostrecentnewmembersofWPFUMCwerereceivedthroughPATCHWORK.Wecanalsotalkaboutrenewalbylookingat“breadth”.

• OuroldestPATCHWORKattendeehasbeen103years-oldandouryoungestareinfants.

• WearebecomingmorerepresentativeofourcommunitywithourPATCHWORK

familyincludingpersonsofAngloAmerican,AfricanAmerican,AsianAmerican,andmixedheritages.

• PATCHWORKreflectsthediversityoftheChristianfamilyincludingpersonswho

identifyasUnitedMethodist,Baptist(CBF),Episcopalian/Anglican,Lutheran(ELCA),Presbyterian(PCUSA),RomanCatholic,Non-Denominational(CC),andPost-Christianseekers.

StaffAssessmentWecanalsotalkaboutrenewalthroughtheexperiencesofthechurchstaff.92Schnase

pointstothissaying,

91JaneRogersVann,GatheredbeforeGod:Worship-CenteredChurchRenewal(Louisville:WestminsterJohnKnoxPress,2004),43.92StaffMeetingheldonJanuary31,2017at4:00pm.


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Morethananythingelse,thequalityofspiritualpreparationoftheworshipshipleadersimproved.Itwasobviousthatthepastorsandstaffwerepraying,reading,preparing,andofferingtheirbest.93

InarecentconversationwithchurchstaffwhovoluntarilyattendPatchworkastheirplace

ofworshipusedphrasessuchas:

• “totallydifferent,butsomehowfamiliarandcomfortable”

• “sacredbutnotrigid”

• “richinritualwithoutbeingformal”

• “removingbarriers”

• “warmfamilyatmosphere”

• “perfectserviceforthosewhodon’tknowiftheywouldbewelcomeinchurch”

• “provokinglifelonglearningandfaithdevelopment”

• “givingofourwhole-selves,true-selvestoGodandeachother”

• “liberatingservicefortheworshipper”

Usingthe“FivePractices”asaguide,itwasagreedthat:

• RadicalHospitalitymeansnotonlywelcomingsomeone,butdoingitwithoutholdingyournose.

• PassionateWorshiphappenswhenyougiveyourselfwhollyovertotheworshipof

Godandtotallyforgetyourselfandthesurroundingcompany.

• IntentionalFaithDevelopmentcomesaboutbydeeplydelvingintothewordandtheWord.

• Risk-takingMissionsdon’thavetobeoverseasorevenacrosstown.Theycan

happeninyourownbackyard.

• ExtravagantGenerosityhappenswhenyougivetotally—yourhardearneddollars,yourstuff,yourself—withouteverquestioningwhyyouwereaskedorhowyouwoulddoit.

93Schnase,FivePracticesofFruitfulCongregations,41.


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PlansfortheFuture

PATCHWORKisalwaysaworkinprogress.Weintendtocontinuetoimproveasbotha

worshipserviceandasalaboratoryforinnovationinourchurch.

• Wearealreadyseeingfruitsofliturgicalrenewalinthetraditionalservices.WehavecelebratedcommunionweeklyfortheseasonsofAdventandLentandarecurrentlyincludingmoreofthelectionaryreadingsinourservice.Youcan’tputnewwineintooldwineskins,butwhenthenewwinehashadalittletimeandspacetomatureyoucan!

• WewillcontinuetousePATCHWORKasatraininggroundforpeopletoexplore

theirgiftsandmakemistakes.

• WewillcontinuetousePATCHWORKasasupplementtotheTraditionalserviceforthosewhowanttogoalittledeeper.

• Weareconsideringthepossibilitiesformorespecialservicesanddailyorweekly

prayeropportunities.

• IwouldliketocontinuetostudyChurchRenewalandhelpothercongregationsdiscovertheir“PATCHWORK”.

• IamcurrentlyinaperiodofdiscernmentbeforetakingvowsfortheOrderofSaint

LukeinnosmallpartasaresultofmyPATCHWORKjourney.

PATCHWORKcontinuestodemonstratethatitispossibletobuildChristian

communitythroughtheintroductionofanewworshipserviceasameansofrenewalina

historicalUnitedMethodistcongregation.ThanksbetoGod!


31

Bibliography

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Campbell,DennisM.,RussellE.Richey,andWilliamB.Lawrence.UnitedMethodismandAmericanCultureVolume5:MarksofMethodism:TheologyinEcclesialPractice.Nashville,TN:AbingdonPress,2005.

Gunter,W.Stephen,andJohnWesley.TheQuotableMr.Wesley.CandlerSchoolofTheology,1999.

Gutenson,CharlesE.ChurchWorthGettingUpFor.Nashville:AbingdonPress,2013.Johnson,LukeTimothy.TheRevelatoryBody:TheologyasInductiveArt.Eerdmans,2015.Jones,KirkByron.TheJazzofPreaching:HowtoPreachwithGreatFreedomandJoy.

Nashville:AbingdonPress,2004.Kaylor,Robert.YourBestMove:EffectiveLeadershipTransitionfortheLocalChurch.

Wilmore,KY:SeedbedPublishing,2013.Long,ThomasG.BeyondtheWorshipWars:BuildingVitalandFaithfulWorship.First

Editionedition.Bethesda,MD:TheAlbanInstitute,2001.Maddox,Randy.ResponsibleGrace:JohnWesley’sPracticalTheology.Nashville,Tenn:

KingswoodBooks,1994.Press,Abingdon.TheBookofDisciplineoftheUnitedMethodistChurch2008.Nashville,

Tenn.:AbingdonPr,2009.Runyon,Theodore.TheNewCreation:JohnWesley’sTheologyToday.Nashville,TN:

AbingdonPress,1998.Saliers,DonE.WorshipandSpirituality.Secondedition.Akron,Ohio:OSLPublications,

2016.Schnase,Robert.FivePracticesofFruitfulCongregations.Nashville:AbingdonPress,2007.Stokes,MackB.,MackB.Stokes,andMarkB.Stokes.MajorUnitedMethodistBeliefsRevised.

Revisededition.Nashville:AbingdonPress,1998.Sweet,Leonard.IAmaFollower:TheWay,Truth,andLifeofFollowingJesus.Nashville,

Tenn:ThomasNelson,2012.Vann,JaneRogers.GatheredbeforeGod:Worship-CenteredChurchRenewal.1stedition.

Louisville:WestminsterJohnKnoxPress,2004.Walls,AndrewF.TheMissionaryMovementinChristianHistory:StudiesintheTransmission

ofFaith.1stedition.Maryknoll,N.Y. :Edinburgh:OrbisBooks,1996.Webber,RobertE.,andJohnWilvliet.Ancient-FutureWorship(Ancient-Future):Proclaiming

andEnactingGod’sNarrative.BakerBooks,2008.Wesley,John.JohnWesley’sSundayServiceoftheMethodistsinNorthAmerica.Reprint

edition.Nashville,Tenn.:QuarterlyReview,1984.Willimon,WilliamH.UnitedMethodistBeliefs:ABriefIntroduction.Louisville,Ky:

WestminsterJohnKnoxPress,2007.

Documents

Emory University PATCHWORK: BUILDING CHRISTIAN ...pitts.emory.edu/files/dmin/Mattox_2017DMinProject.pdf2017/03/13 · A “Christian community” is a group of people with a common