Welcome Wesley Report readers! Wednesday, Jan 14 2009 

Shayne Raynor, who runs the remarkable site Wesley Report, has just added Fides ex auditu to his Methodist Blogroll. To any and all folks who find their way here from there…welcome!

wesley-reportI should also say a few words about Shayne’s Wesley Report. It’s THE standard for learning about the Wesleyan/Methodist world. In addition to the the standard blogroll for Methodist blogs, he provides daily summaries of the top Methodist blogposts each morning, news updates from UMNS, as well as commentary posts, regular posts from John Wesley’s journals, weekly quotes from Guilaume de la Flechère on “Fletcher Fridays,” and all the links you’ll ever need to keep up with Methodism online. It’s mostly geared toward the United Methodist Church, but he does a good job incorporating the British Methodists and the World Methodist Council. I use WR daily to keep up with the Methodist world. Many thanks to Shayne for including Fides ex auditu on his blogroll!

Truth, heresy, and creative imagination Monday, Jan 5 2009 

His strength lay in critical logic; his weakness was an almost total lack of constructive imagination.

Thus is G.L. Prestige’s appraisal of Nestorius’ failure to apprehend the truth of the theotokos. I’m reminded of this quote today as I ponder the importance of contemporary art for theology. Without the ability to think creatively, one is not only open to the danger of heresy (e.g. Nestorius), but one misses out on the beauty and wonder and glory of that which first appears as foolishness, but to those whom are called is revealed to be the power and wisdom of God (1 Cor 1.23-24).

Those Christians who reject art–or, rather, those who narrow the range of that which constitutes art to either “pretty pictures” (e.g. Thomas Kinkade) or “classical art” (an illusory nostalgia)–deceive themselves and refuse grace.

My argument for the invaluable theological contribution of art is not intended to replace God with art, as did the post-Kantian aesthetics of sublimity. Rather, I wish to receive art as a medium of God’s grace, through which our intellectual faculties may perceive the world differently than they would in their typical passive sloth.

The ecumenically good, the bad and the ugly Wednesday, Dec 3 2008 

…for the week of November 30-December 6, 2008

THE GOOD

Faith Connects Us Website I’ve scoured the net looking for the ecumenically good. All I can find, I’m afraid, is a new WCC website for young adults, called Faith Connects Us (also see this related WCC news bulletin). A media outlet such as this website (which touts its threefold mission as “connecting ecumenically minded young adults through awareness, education, and relationship”) may prove helpful in advancing the reception of the ecumenical movement.

The bad and the ugly are more prominent this week. They’re on opposite sides of a single issue, however, as I believe the good is not to be right on the issue in question, but to be united in one church.

THE BAD

Rejected pastors receive ‘extraordinary ordination’extraordinary-ordination

Okay, so this is old news, but I’m just getting around to it. In October two women, barred from ordination in the United Methodist Church (one is a lesbian and the other disagrees with the UMC’s stance on homosexuality), were “ordained” in the “Church Within A Church.” I’ve got to give props to the creative minds behind this organization, though…it’s not quite schism because they haven’t left the church. There is surely a parallel here with the early Methodists, although their website makes no reference to this. But to ordain within this intra-ecclesial “church” is, at the very least, a flirtation with schism. That Bishop Morrison would participate, as well as provide sound-bytes for the UMNS, is disappointing. As in the Episcopal Church, our bishops do not always succeed in providing a ministry of unity.

THE UGLY

tec-brokenHere is what such schismatic flirtations lead to. It’s been planned for a while now, but the official break occurred earlier today and the story exploded on the internet a little over an hour ago: the schismatic formation of the North American Anglican Province. Read the reports by the Associated Press and the Wall Street Journal. A word of advice to those who consider joining this province: do not abandon your brothers and sisters who agree with you on this issue but wish to remain in ecclesial unity!!!



The ecumenically good, the bad and the ugly Monday, Nov 10 2008 

…for the week of November 2-8, 2008.

THE GOOD

Benedict XVI’s address to Catholic-Muslim ForumMuslim-Catholic Forum

In light of the “Common Word Between Us” document prepared by 138 Muslim scholars on the anniversary of Pope Benedict XVI’s famous 2006 speech in Regensburg, last week the Vatican hosted a “Catholic-Muslim Forum.”

Although this is “interreligious” and not “ecumenical,” it certainly has ecumenical implications. While I disagree with neither Dominus Iesus nor his Regensburg address in content, the rhetoric of those two pieces could certainly have been delivered more carefully. His address last Thursday, however, succeeds in delivering a prophetic challenge while also stating it in a spirit of a love that springs from grace.

THE BAD & THE UGLY

Monks brawl and Christian holy site in Jerusalem

This is inexcusable. Yesterday, as the Armenian Orthodox attempted to lead a procession into the Church of the Holy Sepulchre, the Greek Orthodox blocked them from entering. Fisticuffs soon followed.

In the 19th century, various churches clashed over rights to the church, so the Ottoman empire drew up an agreement that remains in effect today, delegating responsibilities for the church’s maintenance among six different groups: the Roman Catholics and the Greek, Armenian, Coptic, Ethiopian, and Syrian Orthodox churches. That a secular government should ever have had to intervene is preposterous in itself. That the Israeli authorities are doing so today, after a century of ecumenical “progress,” is even worse.

It is fitting that this should occur at Golgotha…for the body of Christ is indeed broken.

Warning: this video is not for the ecumenically faint of heart.

Doctrinal standards and ecclesial unity Monday, Oct 27 2008 

Today I revisited Richard Heitzenrater’s landmark essay, “At Full Liberty: doctrinal standards in early American Methodism” (in his book, Mirror and Memory: reflections on early Methodism [Abingdon/Kingswood, 1989]).

His major claim here is that, based upon the actions of the 1784 Christmas Conference and the 1808 General Conference, early American Methodism did not prescribe, but rather rejected John Wesley’s Standard Sermons and Explanatory Notes on the New Testament as “doctrinal standards,” as they had been established within the Methodist Societies of the British Isles.

What strikes me in this is that — IF Heitzenrater’s thesis is true — here you have an ecclesial body (the Methodist Episcopal Church) distancing itself from the work of its founder, in order to avoid schism and affirm unity with the larger church. Too often denominational bodies will cling more tightly to the works of their founders in order to garner the weight of that originary authority. Lutherans appeal to Luther, Presbyterians appeal to Calvin et al, and Methodists will quite often appeal to John Wesley. But in the historical events recounted here by Heitzenrater, John Wesley’s authority was actually deferred in order that the nascent Methodist Episcopal Church might align itself alongside or within the church universal rather than establish its own distinctive boundaries. Or perhaps it would be better to say that a distinctive property of Methodism (at least in its early American version) is to prefer ecumenical doctrinal coherence over a sectarian doctrinal distinctiveness.

What cannot be ignored, of course, is that John Wesley did intend his Sermons and Notes to be “doctrinal standards.” But his intention here was to establish standards for the societies, not a separate church. Thus the MEC was not rejecting the authority of John Wesley in withholding canonical status from his works, but rather acting in accordance with his intent, adapting the status of his works in the new situation in which the MEC found itself, i.e. an environment of ecclesial independence.

In such a situation, it is no doubt an adaptation of critical importance. As the MEC found itself separated, it immediately sought to establish doctrinal coherence with the church universal. This is quite significant. Social groups in their initial stages often work hard to establish their separate identity; but in this instance that is not the case at all. Does this say something about the distinctiveness of the Church and its unity? I suspect so.

David Bentley Hart on ecclesial extremists Saturday, Oct 25 2008 

In his contribution to Ecumenism Today: the universal Church in the 21st century (ed. Francesca Murphy and Christopher Asprey), “The Myth of Schism,” D.B. Hart waxes poetic on “a certain kind of ecclesial extremist…”:

…of the sort who can imagine no version of the Catholic faith that does not conform in every detail to the practices and prejudices of his childhood; and all of our churches contain such persons. Of course, in almost every case, the great irony of such persons…is that what they generally take to be the immemorial heritage of the Catholic faith is the distinctly modern form of the church that happened to hold sway in the days when their infant minds still luxuriated in idyllic pliancy. Thus when a certain kind of militantly conservative Catholic priest is heard to claim that the celibate priesthood was the universal practice of the early church, established by Christ in his apostles, and that therefore even married Catholic priests of the Eastern rites possess defective orders, the historically astute among us should recognize that such a delusion is possible only for a person having no understanding of the priesthood more sophisticated than his pristine boyish memories of Fr O’Reilly’s avuncular geniality, and the shining example of his contented bachelorhood, and the calm authority with which he presided over the life of the parish church of St Anne of Green Gables. (pp. 96-7)

Lest anyone pigeonhole D.B. Hart as yet another Orthodox with a chip on his shoulder dating back to the sack of Constantinople, the same paragraph includes in its criticism those Orthodox whose readings of church history date “from whenever the prescriptions of his medications expired.”

D.B. Hart does go on to provide a more substantial critique of a different type of ecclesial extremism, one that is more subtle in its appearance in the works among some of the greater theologians of the 20th century. But a passage such as this is worth blogging in itself!

Why I love IMAP Wednesday, Oct 22 2008 

After years of knowing nothing but POP servers, the wonders of IMAP have been revealed to me. The Computer and Networking Services (CNS) at the University of Toronto employ IMAP (Internet Message Access Protocol) for its email, rather than the POP (Post Office Protocol) that we all knew–and were frustrated with–at St Andrews. Emory University must also use IMAP, because I remember an Emory student complaining about how antiquated St Andrews’ email service was.

The end result is realized when one sets up the two versions in an email client (MS Outlook, Thunderbird, Messenger, etc.). I have both my about-to-expire St Andrews POP email and my new UTOR IMAP email set up in Outlook right now and the difference is amazing. The IMAP system is so much easier to deal with; I don’t have choose whether to erase messages off the server, nor is there the migraine-inducing possibility of downloading multiple copies of all my messages. They stay there on the server, and simply synchronize with one’s client software. It’s brilliant. Sure, it takes up memory and the UTOR servers must be enormous to handle this. But our tuition dollars more than make up the difference!

Ridley Scott disappoints Saturday, Oct 11 2008 

the movie

Body of Lies: the movie

Regarding Ridley Scott’s adaptation of David Ignatius’ novel, Body of Lies, it would be a cheap shot to repeat that often-heard critique: “The book is so much better.” But in this case, the book communicates a completely different message, not unlike Joseph Mankiewicz’s 1958 adaptation/perversion of Graham Greene’s The Quiet American. The original Greene novel, published in 1955, encapsulated a prophetic critique of American foreign policy in Southeast Asia; the film, however, completely white-washed Greene’s critique so as to be more palatable for American audiences. (Thankfully, Phillip Noyce made another, better film adaptation in 2002.)

The most noticeable difference between Ridley Scott’s version and Ignatius’ novel is the order of the narrative. Scott gives his audience a straight-forward narrative, whereas the novel actually pulls a Pulp Fiction-style non-linear narrative in order to better develop Roger Ferris’ character. But changes such as this are fine; I’m well aware that film and text are different mediums, and that the director has every right to change things in order to make a more cohesive picture. When the underlying message of the story–indeed, its very character as a work of art–is altered, however, it should at the very least be for the better. In this case, it is not.

the book

Body of Lies: the book

This is best demonstrated by how the film minimizes a key scene in the book (in my reading, the hinge upon which the entire story turns): the scene where Ferris and Aisha (“Alice” in the book) visit a Palestinian refugee camp on their first date. The film portrays Ferris as confident in this setting; his only aim is to woo the woman, his seriousness toward her conveyed by his smugness as the nearby Palestinians disapprove. In the book, however, he is noticeably shaken and it is in this context that he begins to rethink his position on the crisis.

By the end of the movie, the audience is left wondering why Ferris would leave the CIA. In the book, this couldn’t be clearer…his change of heart toward American foreign policy has been clear to the reader at every turn, as Ferris’ sense of kinship with the Arabian peoples has gradually become more clear. The book’s parallelism between Ferris’ relationship with his mother and that of Karami’s (the Jordanian spy within al-Qaeda) disappears entirely in the film, and Hani’s description of Ferris as a “secret Arab” becomes entirely nonsensical.

We had great hopes for this film. I received an advance copy of the book in early 2007 while working at Barnes & Noble (one of the only perks for a minimum wage job). Ignatius’ message of the need for truth and love in a world of deceit and hatred is indeed beautiful. Even better, in my reading, is his earlier book, A Firing Offense (1997), in which a established journalist risks everything in order to be true and good.

Director Ridley Scott, however, has made an extraordinary story of the transformative power of truth and love into yet another shoot-em-up that celebrates the triumph of American skill and firepower and the defeat of those who do not share that admiration for American supremacy. As in Peter Jackson’s perversion of Tolkien’s narrative, the emphasis is placed on victory in war, rather than in the total abdication of power in the face of evil.

“I decided to know nothing among you except Jesus Christ and him crucified” (1 Cor 2.2).

Studies in Theological Style Monday, Oct 6 2008 

Hans Urs von Balthasar

Hans Urs von Balthasar (1905-1988)

Having just dipped my feet into the first volume of The Glory of the Lord (the first seven volumes in Hans Urs von Balthasar’s theological trilogy), I am keen to continue reading into the second and third volumes, both of which are “studies in theological style.” On a cursory review of these two volumes, I suspect that Balthasar’s division of theological “style” into “clerical” and “lay” has tremendous possibility for Wesleyan/Methodist ecclesiology.

The United Methodist Church goes to great lengths to ensure that the governance of its ministry is shared between laity and ordained clergy. Representation at conferences, as well as on boards and agencies, is typically 50% clergy, 50% laity. Of course this has effects at all levels of polity (one of which being the quadrennial “lay address,” which has yet to be interesting in the least!), yet the historical/theological foundations of this are problematic. Not that the end result is problematic; as a layperson myself I appreciate the opportunity to participate at all levels of ecclesial governance. But the Wesleyan-Methodist tradition must admit that its historical-theological identity, particularly in relation to issues of authority and governance, is rather ambivalent. In the words of Charles Wesley (quoted on this blog not so long ago),

Wesley put his hands on Coke
But who put hands on him?

For this reason I find Balthasar’s distinction between theological “styles” of clergy and laity to be ripe with possibility. Of course any Methodist claim on Balthasar would be tenuous at best…as a lapsed Jesuit (I say that tongue-in-cheek), he certainly has very little connection to the Methodist tradition. But the fact is that hardly any theological attention has ever been paid to the clergy-laity distinction, something desperately needed within Methodism (not to mention the Church universal).

Thus I suspect I will attend to this in my upcoming paper for a course on Barth and Balthasar. Though I should figure out some way to include Barth as well. Hmm….

~~(to be continued)~~

Nuit blanche Sunday, Oct 5 2008 

Last night in Toronto was Nuit Blanche, the annual “white night” (the French has the connotation of “all-nighter”) in which the entire city is taken over by hundreds of art installations — a very hip idea that apparently started in Paris, but now has events in Toronto, Madrid, Miami, Rome, Leeds and several other cities worldwide. The vibe around the city was very cool, as the sidewalks and parks were packed with (mostly) friendly people until the wee hours of the morning.Two sites in particular are worth relating here.

BGL, "Domaine de l'angle #2," 2008

In Domaine de l’angle #2, an alley just off of Eaton Centre was covered with drop-ceiling and fluorescent lights. The same group of artists (collectively titled “BGL“) had previously installed a similar exhibition in the woods somewhere. Although either site is interesting in itself, it’s helpful to interpret each in relation to the other. Perhaps there will be more in the future?

BGL, "Domaine de l'angle," 2005

A large part of the experience, however, is in the sheer amount of people who are viewing these exhibitions. This is no hushed museum, but rather public space that is transformed and made dramatically more public in the spectacle itself. In the case of Domaine de l’angle #2, it was an absolute blast to share this alleyway with so many people. On an average evening, one hopes that a dark alleyway would be empty. If one comes upon someone else in an alley, the immediate reaction is most often fear and defensiveness. But here, with bright lights all around, everyone was excited to share the space! A garbage bin under fluorescent lighting is a curious object to be received/perceived in mutual sharing, not a disgusting, smelly object of unfortunate utility that one prays will not reveal a violent thief-in-hiding.

The public-ness of all the exhibitions was not always positive, however. In the basement auditorium of the University of Toronto’s Faculty of Music, we had the opportunity to hear Lynn Kuo perform two outstanding pieces. The second piece, entitled “Squamish” and composed for her by Michael Pepa and Dennis Patrick (who were also in attendance), can be viewed in part online. The auditorium was so packed, however, that latecomers had to sit in the aisles, one of whom unknowingly sat directly next to Pepa and was behaving remarkably similar to Jeff Richards’ SNL character “Drunk Girl.” As we were sitting directly behind Pepa, and thus next to her as well, the experience was less than optimal.

Lynn Kuo at Nuit Blanche 2007

Kuo’s first performance, however, was fortunately untainted by the crowd. Indeed, it was so beautiful that even the rudest audience would have been moved to tears. Composed by Avalon Rusk, this piece (“Calling Loons”) incorporated recordings of both electronic music and — not surprisingly — loons calling. The recording of the loons, however, was impeccable; it was so crystal clear that one could almost hear the mist rising off the lake. As the loons called, Kuo’s violin responded; and as she played, the loons called back. Both my wife and I were reduced to tears, having recently left our family of loons back at the lake in Wisconsin.

It was a lovely evening, and I hope that more cities will incorporate this fantastic event into their cultural repertoire. Just as long as the drunk girls stay home.

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