Whenever we talk “revitalization,” the question God put to Ezekiel comes to mind. “Son of man, can these bones live?” The house of Israel says, “Our bones are exceedingly dry. We are clean cut off.” Many of our congregations look around at their changing neighborhoods, they look at their aging and dwindling memberships, they look at their aging pastors, they see how many young people who grew up within their extended church family have left, they hear experts say we are moving from a Christian to a post-Christian culture, and they rightfully ask, “What hope do we have? We, like Israel in captivity, are just a pile of dried bones.” Old-timers look at their congregations and recall their former beauty and stature. “This place used to be packed for three Sunday services,” a member of one of those churches told me wistfully, shaking her head sadly. Like looking at an eighty-year-old Miss America, it was hard to envision that the paint-peeled walls, the moldy baseboards, and the tattered hymnals in the pew racks once comprised a thing of beauty.
The task of revitalizing congregations in Ohio will take more than a generous Thrivent grant to spruce up the old gals. It will take more than improved lighting in the parking lot, an elevator for the handicapped, friendlier greeters, or a better grade of coffee for fellowship hour. That kind of revitalization plays to American sensibilities, where some hair coloring and a few strategic nips and tucks will restore a faded beauty. We aren't really even talking about changing from traditional to contemporary worship, Powerpoint sermons, or inspiring mission statements. They are not the place where revitalization begins, nor are they the place where it ends.
Pastor William Willimon, Bishop of the North Alabama Conference of the United Methodist Church recently wrote this: “During a great workshop with Tom Bandy at Friendship United Methodist Church, a layperson asked, “What do you do when you want your church to grow but your pastor just won’t lead in evangelism?” I thought Bandy would respond to the question with, “you need a different pastor,” or “you and the Board get together and insist that your pastor get busy.” Bandy said none of that. He responded, “If you want to change your church or your pastor, you need to go deeper spiritually, you will need to pray more and go deeper in Scripture.” Here is but one example of how much deeper into Scripture some must go in their understanding: For a while it had been fashionable to quote from Proverbs, “Without a vision, the people perish” as a proof-text for a church's need to come up with a clear and succinct statement about their purpose that all the members could understand and buy into. Sounds nice until you study the text. What “vision” means is clarified by the writer of 2 Samuel when he observed, “The boy Samuel ministered before the LORD under Eli. In those days the word of the LORD was rare; there were not many visions.” To clarify the meaning of that Proverbs passage we might translate, “Without a Word from God, the people perish.” Without God's Word setting the direction, the people will perish. Transformational prescriptions that consist only of suggested changes in structure, governance, or architecture are insufficient. A church body whose roots are found in sola Scriptura should know that when outward forms no longer serve the Gospel, they must be relinquished. But a streamlined structure or governance will not motivate a congregation to love and serve its community, remove its fears about doing so, or free it from its prejudices. A new set of by-laws will not enable a congregation to stop the kind of thinking that says, “I just want this building here long enough for me to be buried from my church.” Rather, a congregation must hear and be empowered by the Word of the Lord. First, that Word must be heard in all of its accusatory power, as painful as that may be: “Why do you not worry that your neighbors are headed for a dreadful eternity, yet ruffle your feathers because someone misspelled a word in the bulletin?” “It is commendable to be concerned about my presence under the bread and wine, but why are you not also concerned that my Spirit is not present in the lives of the folks who live next door to you?” Or this question, “Why do you see only the downside of your communities' economic and social problems, but don't see the opportunities for the Gospel that such circumstances provide?”
Perhaps the best examples of Biblical revitalization prescriptions are found the the seven letters to the churches of Revelation. The Lord speaks a word of serious diagnosis to each , along with specific prescriptions: “You have forsaken your first love. Remember the heights from which you have fallen!” “Do not be afraid of what you are about to suffer.” “You have people there who hold to the teachings of Balaam. Likewise you also have those who hold to the teaching of the Nicolaitans. Repent therefore!” “You tolerate that woman Jezebel, who calls herself a prophetess. I will repay each of you according to your deeds.” “You have a reputation of being alive but you are dead. Wake up! Strengthen what remains and is about to die, for I have not found your deeds complete in the sight of my God.” “I counsel you to buy from me gold refined in fire so that you can become rich; and white clothes to wear, so that you can cover your shameful nakedness; and salve to put on your eyes so that you can see. Those whom I love I rebuke and discipline. So be earnest and repent.”
The Law, then, must lay open the infection, but even that is never enough. The Law must lay out prescriptions that point to a need for repentance, but that, too, isn't enough. The Gospel alone provides the healing power for change that goes heart-deep and that is where genuine personal and congregational transformation must be centered. The Lord also spoke wonderful promises to each of the seven congregations in the book of Revelation: “To him who overcomes I will give the right to eat from the tree of life, which is in the paradise of God.” “He who overcomes will not be hurt by the second death.” “To him who overcomes I will give some of the hidden manna. I will also give him a white stone with a new name written on it, known only to him who receives it.” “I will give authority over the nations...I will also give him the morning star.” “He who overcomes will be dressed in white. I will never erase his name from the book of life, but will acknowledge his name before my Father and his angels.” “I will make him a pillar in the temple of my God. Never again will he leave it. I will write on him the name of my God and the name of the city of my God, the new Jerusalem, which is coming down out of heaven from my God and I will write on him my new name.” “To him who overcomes I will give the right to sit with me on my throne, just as I overcame and sat down with My Father on his throne.” We as your District staff will not have done our work, we will have only shortchanged you, if we offer diagnoses that do not touch the spiritual problems that are the root causes of your need for revitalization.
But what are we to make of these seeming “conditions” put to the promise, namely, whoever “overcomes” will receive these blessings? Doesn't that sound anti-Gospel? Works based? These verses are the only places where the word “overcome” appears in the book of Revelation. But John does use the same word in 1st John. Listen to this from chapter 5: “Everyone born of God overcomes the world. This is the victory that has overcome the world: our faith.” So, through the Law the Risen Christ calls His people to repent and return to the Lord their God and then assures them that those whose faith is in Him, that is, the overcomers, will be the recipients of His promises. There is how revitalization takes place. As God's people are immersed in the Word, they are led to repent of those things which have turned them away from being what God has called them to be. “If we confess our sins, God is faithful and just and will forgive our sins and cleanse us from all unrighteousness.” The Holy Spirit renews their faith as they return to the power and promise of their baptism and trust Jesus Christ. Restored once more, the new nature asks, “What shall I render to the Lord for all his benefits to me?” and so the people of God begin to examine their life together in the light of the mission God has placed before them. Revitalization is under way!
Gone unanswered yet is the question, “What does a revitalized congregation look like?” Here the Bride of Christ must be extremely careful not to allow herself to be made over into an image that this world finds attractive but one that her Groom does not. Madison Avenue has been responsible for a lot of mischief in its portrayal of the ideal woman. Most of the characteristics set forth as “ideal” have more to do with appearance than character. The Barbie doll portrays an anatomical ideal that is, in real life proportions, grotesque, not to mention physically uncomfortable. Every image of a sexy, outwardly attractive church must be challenged to see how deep its beauty goes. On the last day the Bride will be arrayed in her beautiful white wedding dress, the beauty of which consists of the righteous deeds of the saints. But righteous deeds cannot be done by a church that lacks faith. Righteous deeds cannot be done by a church that is moved by guilt, survival instincts or fear. The beauty and vitality of the Bride are to be found in the depth of her sacrificial love and service that is moved by the Spirit of Christ. Now she lives in the shadow and power of the cross, emptying herself of all self-serving and self-congratulatory ways. She continually trusts her betrothed's affirmation and love rather than try to please other suitors.
A good case has been made that John's Revelation was an encyclical – that is, it was circulated among the seven churches to whom it was addressed. That all seven churches were laid bare by the Lord in one document prevented any from assuming a superior outlook. It brought them all to the same realization that their help was in the Lord who made heaven and earth. The word “circuit” contains that same circular imagery and I wonder if therein lies strength to be tapped. Working together multiplies resources, ideas, and opportunities for renewal. It can prevent unhealthy competition and free each to help the neighbor in a Christian humility that considers others better itself. It provides a remedy to the insular thinking that often characterizes American methods and outlook.
So I commend to your deliberations the process of revitalization. I encourage your desire to work together for the common benefit of all in your circuit. Work together on this challenge rather than separately, for one of the reasons we formed a Synod was to share our respective blessings for the common good of all. As always, God's abundant grace and peace go with you!