Just when I had given up hope for any good news to emerge either from the District of Columbia or the Black church, I happened to be listening the NPR's All Things Considered and heard the story of Bible Way Church and its role in a program called Fugitive Safe Surrender.
Safe Surrender permits fugitives accused of nonviolent offenses to turn themselves in to federal marshals in the safety of the Bible Way Church facilities. It is a win-win situation which conserves law enforcement money and personnel as well as giving people who made a mistake in fleeing the opportunity to turn themselves in without making their legal predicament worse. Although it does not offer amnesty, it does portend leniency in sentencing, and some of those who have surrendered actually leave on the same day with a clean slate.
There is a lot of bad news in the church world today, thousands of reasons to suspect that many church leaders have completely lost touch with reality. I am delighted to see Bible Way continuing its historical commitment to holistic transformation and social justice. I hope some other people are listening and watching too.
Showing posts with label Pentecostalism. Show all posts
Showing posts with label Pentecostalism. Show all posts
Friday, November 2, 2007
Friday, September 28, 2007
Too Much Enthusiasm? Not Again.
I might be accused of being hyper-sensitive about the subject, and the accusation might even be well-founded, but I am stunned by the recent article in Time magazine which asks the question "Are Mega-Preachers Scandal-Prone?" Now at first blush, if you judge an article by its title, you might wonder what about that assertion impacts me. I don't even have a church, much less a mega-ministry. And I have been known myself to question the integrity of several mega-preachers, generally in private but sometimes in public too.
What raises my ire about the article is the fact that it implies, with the ready assistance of Albert Mohler, President of Southern Baptist Theological Seminary, that it is the Pentecostalism of these preachers that introduces the physical and emotional excess that leads to private misbehavior which eventuates in public exposure. Says Mohler, it is "so driven by emotion and by passion" that theological and moral accountability suffer. Thus, though discussing such figures as Swaggart, Bakker, White, and Bynum, who by virtue of their notoriety are hardly typical, the article manages to indict the whole Pentecostal/Charismatic movement.
Now any American religious historian, especially one who studies Pentecostalism as I do, will recognize immediately an argument as old as revivalism in this country. Whenever spiritual fervor has risen to the point where established denominations and authoritative persons cannot contain or control it, the charge of bodily excess and "enthusiasm" has always followed. The charismatic movement is no exception. Even within the history of Pentecostalism, theological debates and disagreements have often led to mudslinging accusations about the personal morality of the theological opponent. After Charles Parham's ouster from the Azusa Mission in 1907, he forever after accused Azusa-style Pentecostals of practicing "free love" and other acts of immorality, usually meaning illicit sex. His opponents, in turn, accused him of sodomy. None of this is new, but that doesn't make it accurate.
Let me expand on the point that Anthea Butler made in the same article, but that Time failed to emphasize, namely, that Pentecostals are no more scandal prone than other denominations. In fact, even the scandalous behavior noted in the article itself is commonplace, not only among Christian clergy but within society at large. Adultery and fiscal mismanagement, domestic violence, and divorce are not "mega-preacher things." The difference in these cases is that the preachers have a national following both before the allegations and after.
As a minister with Pentecostal heritage, but with a wide variety of experience and affiliation among Christian denominations, I am spending a lot of time lately trying to help non-Pentecostals have some accurate perspective on the Pentecostal movement. Time's reiteration of the worn-out thesis that too much emotional content makes religion dangerous and unaccountable does not help.
At the end of the day, being Pentecostal/Charismatic or anointed or in ministry, does not determine whether you will stay married, be faithful, or steal money. But being famous does mean that if you get caught, you'll have a scandal on top of everything else.
What raises my ire about the article is the fact that it implies, with the ready assistance of Albert Mohler, President of Southern Baptist Theological Seminary, that it is the Pentecostalism of these preachers that introduces the physical and emotional excess that leads to private misbehavior which eventuates in public exposure. Says Mohler, it is "so driven by emotion and by passion" that theological and moral accountability suffer. Thus, though discussing such figures as Swaggart, Bakker, White, and Bynum, who by virtue of their notoriety are hardly typical, the article manages to indict the whole Pentecostal/Charismatic movement.
Now any American religious historian, especially one who studies Pentecostalism as I do, will recognize immediately an argument as old as revivalism in this country. Whenever spiritual fervor has risen to the point where established denominations and authoritative persons cannot contain or control it, the charge of bodily excess and "enthusiasm" has always followed. The charismatic movement is no exception. Even within the history of Pentecostalism, theological debates and disagreements have often led to mudslinging accusations about the personal morality of the theological opponent. After Charles Parham's ouster from the Azusa Mission in 1907, he forever after accused Azusa-style Pentecostals of practicing "free love" and other acts of immorality, usually meaning illicit sex. His opponents, in turn, accused him of sodomy. None of this is new, but that doesn't make it accurate.
Let me expand on the point that Anthea Butler made in the same article, but that Time failed to emphasize, namely, that Pentecostals are no more scandal prone than other denominations. In fact, even the scandalous behavior noted in the article itself is commonplace, not only among Christian clergy but within society at large. Adultery and fiscal mismanagement, domestic violence, and divorce are not "mega-preacher things." The difference in these cases is that the preachers have a national following both before the allegations and after.
As a minister with Pentecostal heritage, but with a wide variety of experience and affiliation among Christian denominations, I am spending a lot of time lately trying to help non-Pentecostals have some accurate perspective on the Pentecostal movement. Time's reiteration of the worn-out thesis that too much emotional content makes religion dangerous and unaccountable does not help.
At the end of the day, being Pentecostal/Charismatic or anointed or in ministry, does not determine whether you will stay married, be faithful, or steal money. But being famous does mean that if you get caught, you'll have a scandal on top of everything else.
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