The Pastor, the Holy Spirit, and the State of the Church

By Thad Rockwell Barnum
Assisting Bishop, Anglican Diocese of the Carolinas

You’ve been asked to speak at a pastor’s conference. Your topic: “Three Most Urgent Leadership Principles for Today’s Pastor.” How would you respond? What are your top three?

Would He make the list?

Does He matter? Would you talk about Him?

In many Anglican churches in North America, we self-describe as “three streams.” Word. Spirit. Sacrament. He gets top billing, at least in concept. When I ask pastors to talk about this stream of the Holy Spirit, I find He’s often relegated to the prayer ministry during communion — and that’s it. It makes me wonder: Why don’t we just say we’re “two streams” if that’s who we are?

I don’t think a lot of pastors would like my top three.

He’s all I’d talk about.

Can You Hear Him?

This is not hard.

The Lord Jesus said it clearly to His seven churches in Revelation: “He who has an ear, let him hear what the Spirit says to the churches.” 1 Simple rule: Healthy ears, healthy church. The danger is we don’t listen. We do to Him what the Laodiceans did to Jesus and push Him out. Can you see Him standing outside, knocking, urging: “If anyone hears My voice and opens the door”? 2

If you can hear, can you hear?

To the people of Israel, the Lord persistently sent prophets with one message: “Listen to My voice.” In Hebrew, the word for listen and obey are the same. They did neither: “Yet they did not obey or incline their ear, but walked in the stubbornness of their evil heart…” 3

It’s my first principle: Can you hear Him?

Think about the gospels, same story. Our Lord was brutal with the religious leaders of His day. They upheld the traditions. They devoted themselves to Scripture. They were gifted “two stream” leaders who could hear the prophets of the past but killed the prophets of the present. Jesus called them, “snakes” and wept over Jerusalem, calling her “the city that kills the prophets…” 4

They refused to listen.

Stephen was just as brutal. To the same leaders, before they stoned him to death, he said, “You stiff-necked people, uncircumcised in heart and ears, you always resist the Holy Spirit.” 5 The diagnosis: Uncircumcised heart and ears! Is that you? Are you resisting the Holy Spirit?

Can you hear Him?

We know this principle. It’s what keeps our marriages healthy. Try it, stop listening, and we feel it. We drift apart. It’s the same with the Lord the moment we stop “hearing what the Spirit says.” Show me a healthy leader and I’ll show you someone who lives and breathes Isaiah 50:4 every day: “He awakens Me morning by morning. He awakens My ear to listen as a disciple.”

We’ve got to start here. First principle: “He who has an ear, let him hear what the Spirit says…”

Can You Follow Him?

This kind of hearing changes us.

When we give this gift to each other – to listen, really listen – we make it possible for trust to deepen, our relationship to grow, and our love for each other to reach new heights.

It’s what our Lord wants for us. Before He ascended to His Father, He promised the Holy Spirit would come to teach us all things; guide us in all truth; disciple us in character; convict of us sin; protect us from evil; empower us in mission; and always – always – glorify Him. 6

He wants us to be in relationship with the Holy Spirit.

“Repent, and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins and you shall receive the gift of the Holy Spirit.”
Acts 2:38

Soon, we learn to hear His voice. When we sin, we feel it. We “grieve the Holy Spirit of God.” 7 When we exercise too much control in worship services or in decisions on leadership council and staff, we find we “quench the Spirit.” 8 But when we listen to Him and, in obedience, follow Him, we find ourselves being led by Him. It’s why Scripture says, “For all who are being led by the Spirit of God, these are sons and daughters of God.” 9

So I ask: Is He in the lead, or are you?

What does it look like for Him to lead? We see it in Acts 15. The apostles faced a terrifying crisis. It had power to rip the young churches apart. It was urgent for them to “hear what the Spirit says to the churches.” And this is the key: They knew exactly what that meant. They had a relationship with Him and knew, 1- how to hear His voice and, 2- how to follow His lead.

First, He speaks to us in the body of Christ. By using the spiritual gifts He gives to us, we find the saying is true: He speaks to His people through His people. 10 The first thing they did, in 15:6-12, is listen intently to Him by listening intently to each other.

Second, they knew the Holy Spirit never speaks contrary to Scripture. Everything He says and does is confirmed by the word of God. In 15:13-18, He brings Scripture alive to James so that he sees the “the prophets agree” with the testimony of Peter, Paul, and Barnabas.

It’s essential we see the word “agree.”

This, too, is exactly how the Holy Spirit speaks to us. He unites; He brings to one mind; He gives us the gift of experiencing “the unity of the Spirit in the bond of peace.” 11

This is the testimony of Acts 15! The apostles and elders met together in a time of great conflict. They were in desperate need of the Holy Spirit’s counsel. They listened to Him by listening to each other; by listening to the Scriptures; and by following His lead as He united their hearts and minds in one accord. It’s for this reason they could say with confidence:

“…it seemed good to the Holy Spirit and to us…
Acts 15:28

It’s the second most urgent principle: Having listened, we follow. We let Him lead.

Can You Surrender to Him?

Now comes the hard part.

We stay safe, we stay “two stream.” In public worship, we follow the order of service. In our preaching, same thing. It’s all planned. If we stick our toes in the third stream, we’re cautious. We don’t like surprises. If we allow for the spontaneous, we plan for it, we control it. It’s how we do life. It’s how we do relationships. We call it — leadership.

But what if it’s not? What if it’s really called – control?

What if leadership is the exact opposite? It’s about – surrender, the yielding of control?

It’s this principle that’s in Mary. That moment, in spontaneous surprise, when she was suddenly in the presence of the mighty angel Gabriel who said to her, “Greetings, favored one! The Lord is with you”? 12 At a time like that, is anything in our control?

It got worse. He told her the plan and, upon hearing it, she didn’t understand it. How could she have a child yet remain a virgin? When she asked, Gabriel surprised her again by telling her the secret that unlocks the mystery of the kingdom of God.

It’s all about surrender.

“The Holy Spirit will come upon you, and the power of the Most High will overshadow you…”
Luke 1:35

She could have said no. Surrender is never forced. It’s always a choice. But Mary didn’t say no. She offered herself willingly to the plan and purpose of Almighty God in these unforgettable words: “Behold, the Lord’s bondservant; may it be done to me according to your word.” 13

This sound of surrender — is that you?

Years later, on the day of Pentecost, the 120 gathered faced the same choice. The Lord Jesus was sending them on mission but required one thing: To wait until the Holy Spirit came upon them – just like Mary. They, too, had to make a choice of surrender.

Can you surrender to Him?

Many of us say yes and mean no – we can’t let go control. The experience of Pentecost scares us. Spiritual gifts scare us. The idea of teaching our people how to listen, follow, and surrender to the Holy Spirit scares us. It’s why we stay “two stream” and dabble in the third.

Do we realize the impact of saying no? When we take control, we push Him away. When we’re in the lead, He’s not. When we ask Him to bless our plans for the church, do we think He will? When we preach surrender, yet live control, are we being the leaders He has called us to be?

Can you stay yes and mean yes?

Our Lord Jesus sends us out “lambs in the midst of wolves.” 14 He does not send us out alone. We are to be filled, empowered, and led by the Holy Spirit. We can’t do life; we can’t do church; we can’t do mission without Him. We all need Him, and we need leaders who know we need Him.

Leaders who say yes.

Times have shifted. Like the churches in Revelation 2-3, we’re living in a culture hostile to God; defiant to His word; drunk on sexual immorality; and fixated on the idolatrous worship of self. It is in this context, our Lord issued the command, “hear what the Spirit says to the churches.”

Say yes and hear Him. Follow Him. Surrender yourself to Him. In the times we’re living in, we need Him in the lead. And that means, the urgent need today, is leaders who know it and live it.

Three principles.

He’s all I’d talk about.

 

Notes

1 Revelation 2:7, 11, 17, 29; 3:8, 13, 22
2 Revelation 3:20
3 Jeremiah 11:7-8
4 Matthew 23:33, 37
5 Acts 7:51
6 See John 14:26; 16:13; 2 Corinthians 3:17-18 and 2 Peter 1:3-11; John 16:8; Eph 6:10-20; Acts 1:4-8; John 16:14
7 Ephesians 4:30
8 1 Thessalonians 5:19
9 Romans 8:14
10 I first heard this saying in the preaching of the Rev. Dr. Everett “Terry” Fullam
11 Ephesians 4:3
12 Luke 1:28
13 Luke 1:38
14 Luke 10:3

A Letter Concerning the Death of George Floyd and So Many Others


A Letter Concerning the Death of George Floyd and So Many Others

George Floyd was made in the image of God and as such is a person of utmost value. This is not true because a few Anglican Bishops issue a letter. This conviction arises from our reading of Scripture. The Psalmist said:

“For you formed my inward parts; you knitted me together in my mother’s womb. I praise you, for I am fearfully and wonderfully made. Wonderful are your works; my soul knows it very well (Psalm 139:13-14).

The opening book of our Scriptures declares the value of all human life:

So God created man in his own image, in the image of God he created him; male and female he created them. (Gen 1:27)

What happened to George is an affront to God because his status as an image-bearer was not respected. He was treated in a way that denied his basic humanity. Our lament is real. But our lament is not limited to George and his family. We mourn alongside the wider Black community for whom this tragedy awakens memories of their own traumas and the larger history of systemic oppression that still plagues this country.

George’s death is not merely the most recent evidence that proves racism exists against Black people in this country. But it is a vivid manifestation of the ongoing devaluation of black life. At the root of all racism is a heretical anthropology that devalues the Imago Dei in us all.  The gospel reveals that all are equally created, sinful, and equally in the need of the saving work of Christ. The racism we lament is not just interpersonal. It exists in the implicit and explicit customs and attitudes that do disproportionate harm to ethnic minorities in the country. In other words, too often racial bias has been combined with political power to create inequalities that still need to be eradicated.

As bishops in the ACNA, we commit ourselves to stand alongside those in the Black community as they contend for a just society, not as some attempt to transform America into the kingdom of God, but as a manifestation of neighborly love and bearing one another’s burdens and so fulfilling the law of Christ.  We confess that too often ethnic minorities have felt like contending for biblical justice has been a burden that they bear alone.

In the end, our hope is not in our efforts but in the shed blood of Jesus that reconciles God to humanity and humans to each other. Our hope is that our churches become places where the power of the gospel to bring together the nations of the earth (Rev 7:9) is seen in our life together as disciples. Such work cannot be carried out by an individual letter in a time of crisis. We commit to educating ourselves and the churches under our charge within a biblical and theological frame to face the problems of our day. We likewise commit to partnering with like-minded churches in the work of justice and reconciliation.

The Feast of Pentecost is here in a couple of days. The power of the Spirit is loosed to convict of sin and deliver us from its power. Our prayer is that in a country as diverse as these United States, the church will be united in the essential truths of Christianity including its concern for the most vulnerable. So…Come Holy Spirit. Mediate to us and all the earth, we pray, the victory of Jesus over the principalities and powers that seek to rule and cause death and destruction in this time between the times. Come Holy Spirit.

Almighty God, on this day, through the outpouring of the Holy Spirit, you revealed the way of eternal life to every race and nation: Pour out this gift anew, that by the preaching of the Gospel your salvation may reach to the ends of the earth; through Jesus Christ our Lord, who lives and reigns with you, in the unity of the Holy Spirit, one God, forever and ever. Amen.

Almighty God, you created us in your own image: Grant us grace to contend fearlessly against evil and to make no peace with oppression; and help us to use our freedom rightly in the establishment of justice in our communities and among the nations, to the glory of your holy Name; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and forever. Amen.

Sincerely in Christ,

 

Bishops Jim Hobby, Todd Hunter, Stewart Ruch III, and Steve Wood


 

Advent and the Inner Landscape of our Soul

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A note from Bishop Steve Wood

In the title essay of her collection of essays, When I Was a Child I Read Books, the author, Marilynne Robinson recounts her days growing up accompanied by the inherent loneliness of Idaho and the enduring positive benefit of this kind of loneliness (she notes that for Americans of a certain era such emotions as mourning, melancholy, regret, and loneliness were “high sentiments, as they were for the psalmist and for Sophocles, for the Anglo-Saxon poets and for Shakespeare”). Being a child of the Midwest with family still scattered across her hills and hollows along with a son who with his family live in Montana, Robinson’s essay was resonant.

All of this was brought to mind with the advent of Advent and having recently returned from a week in South Dakota where I was struck again by the beautiful loneliness of the post-harvest landscape – with winter settling in – and the long wait ‘til spring.

These high sentiments of mourning and melancholy and loneliness are often my companions. I experience them in the solitude of life.  Sometimes in the poetry of a Herbert or Whitman or Donne, other times listening to the “wh-who’s” of the owls and howls of the coyotes while walking through the chilly black woods under a full November moon.

This week we, the church universal, mark the beginning of our church year with the season of Advent.  The season of Advent is a season of preparation as we prepare to celebrate the birth of Christ. Our seasonal collects and hymns have as their backdrop the prophetic witness to the people of Israel waiting in their “lonely exile” for their Messiah.  They mark as well our waiting in a lonely exile as a peculiar people for the Messiah’s second Advent. The church seasons are meant to help us navigate the landscape of our inner being. They can, at their best, give shape and rhythm to our spiritual life.  They can, at their best, provide the opportunity to recognize and embrace aspects of our life we might wish to ignore – all within the context of the faith and our community of faith.

The season of Advent is a season of preparation as we prepare to celebrate Christ’s birth.  We live as some have said, “in between the times.” Meaning that we live between the incarnation and the final consummation of His return  And in this waiting, I find a sense of the high sentiments of which Robinson wrote. I find myself saying often with the biblical writers, “Maranatha” – “come, Lord.” I find myself waiting and wondering with the Psalmist who asks, ‘how long?”  How long until our Lord’s triumphant Advent?

So, how can Advent help us navigate the inner landscape of our soul?

Well, we do know something of Christ as we await the final consummation. We are not left as orphans.  He has come. He has given us His Spirit. And so, our waiting is a patient waiting. Patient because we have confidence in Christ and His promise to return.  Patient because of His promise that He will set all things right. Patient because of His promise that there will be a day and a place where there will be no more tears, a day and a place where we will see Him face-to-face.  This confident, patient waiting can give us – if and as we cooperate with the Spirit’s work in our lives – the opportunity to examine and address those hindrances and obstacles in our lives: our crooked paths, our rough places. This waiting though is suffused with inherent loneliness and longing.  A loneliness and a longing that allows one to, in Robinson’s words, “experience . . . radical singularity, one’s greatest dignity and privilege.” That allows one to navigate the landscape of the heart and to discover again that our high sentiments and deepest desires are pointers that point to One thing – the One man, Christ Jesus – who alone is able to satiate our heart.

Come, Lord Jesus.

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Where is your Treasure?

A note from Bishop Wood…

Some of the clearest statements in Scripture concern giving. The first murder in the Bible was rooted in God’s acceptance of Abel’s offering and His rejection of Cain’s offering. Genesis 4 tells us that Abel brought both the first and the best to the Lord while Cain brought neither. The worshipper and his/her offerings are inseparable; a reflection of their heart and what they hold most dear. We see this again and again throughout the biblical record.

400 years before the Law was given Abraham, by faith, set the pattern of giving when he gave a 10th – a tithe – of all that he had to the priest, Melchizedek.

The Lord, through the prophet Malachi (3.6-12), said to the people of Israel – and to people of faith through the ages, “Will man rob God? Yet you are robbing me. But you say, ‘How have we robbed you?’ In your tithes and contributions. You are cursed with a curse, for you are robbing me, the whole nation of you. Bring the full tithe into the storehouse, that there may be food in my house. And thereby put me to the test, says the Lord of hosts, if I will not open the windows of heaven for you and pour down for you a blessing until there is no more need. I will rebuke the devourer for you, so that it will not destroy the fruits of your soil, and your vine in the field shall not fail to bear, says the Lord of hosts. Then all nations will call you blessed, for you will be a land of delight, says the Lord of hosts.”

That’s an extraordinary statement – and an even more extraordinary promise – the Lord says, “test me in this and see if I am faithful.”

And the pattern is the same in the New Testament. Did you know that Jesus talked about money more than He did Heaven and Hell combined?

Jesus talked about money more than anything else except the Kingdom of God.

11 of 39 parables talk about money.
1 of every 7 verses in the Gospel of Luke talk about money.

In one of his more well-known parables in Luke (16) Jesus says this: “Therefore if you have not been faithful in the unrighteous mammon, who will commit to your trust thetrue riches?”​

What’s he saying? Well, what is mammon? What are “true riches?”

Quite simply mammon is money, yes, but it’s more. It’s everything – it’s our wealth, it’s our investments, it’s our possessions. It’s what so many strive for, give themselves for, sacrifice their families for. And note this, elsewhere in this same parable Jesus calls all of this that we value so much “little,” insignificant, temporal, passing.

And then Jesus speaks of true riches. What are true riches? True riches are spiritual treasure given to us by the Holy Spirit – spiritual stewardship and responsibility in God’s kingdom.

So, what’s Jesus saying? He’s saying if you – if I’m not faithful with something as temporal and insignificant as earthy treasure and possessions with which I am entrusted to steward for His purposes during my lifetime, why would I ever expect the Holy Spirit to entrust to me real treasure, with spiritual treasure, with eternal treasure?

So if the Bible is so consistent and clear – so encouraging in its teaching on how we handle our money – why are we so hesitant?

Let me tell you what I see in my life and in the lives of folks I’ve spoken with over the years: fear. We’re afraid. We think to ourselves, “It’s unreasonable to live like this. It doesn’t make sense. If I live like this, if I give like this, will I have enough?” And behind these questions lies the deepest question revealing our deepest fear: “Is God faithful? Will God really come through?” And in this sense, mammon, money, possessions are a wonderful diagnostic test. How so? Well, Jesus again. In Matthew 6 (21), He says, “where your treasure is, there will be your what? There will your heart be also . . . Where your treasure is, there will your heart be also.”

Friends, where’s your treasure? There’s your heart.

The Allure of Liturgy for a New Generation, Winfield Bevins

For many years now, articles, surveys, and news reports have lamented the steady flow of young people leaving the church in North America at an alarming rate. According to the Pew Research Center has observed that about a third of older millennials (adults currently in their late 20s and early 30s) now say they have no religion, up nine percentage points among this age range since 2007. Nearly a quarter of Generation X now say they have no particular religion or describe themselves as atheists or agnostics.

Yet while a growing number of young adults are leaving the church, there are other trends as well. Some younger Christians are choosing to remain in the fold of Christianity, but that doesn’t mean they are content with the existing expressions of evangelical faith. Many young believers, from different backgrounds and traditions, are staying in the church while embracing a liturgical expression of the faith. And while it is most noticeable among young adults, this trend is true of people of various ages and backgrounds as well, believers who are seeking to recover ancient practices of the Christian faith.

For the past two years, I have traveled across the United States, Canada, and England visiting churches, cathedrals, universities, and seminaries. I have listened to dozens of young adults share how they have embraced Christian liturgy. I have heard stories about how liturgy is impacting many lives, and I have interviewed hundreds of young adults and leaders to hear their stories about how liturgy has impacted their faith.

Commenting on the movement we see today, author and Anglican Bishop Todd Hunter proclaims, “There is something in the air today, something in the spirit of our age, something in the Spirit that is leading thousands, maybe millions, of people to reconsider liturgical forms of worship.”

Why Young Adults Are Embracing Liturgy
At this point you may be thinking, This is all good, but what are the reasons that have led to this searching? By interviewing young adults from across the United States, all of them from radically different Christian traditions, I’ve uncovered eight major reasons why a new generation is following the allure of liturgy. I won’t claim that this list is exhaustive, but it does offer a succinct snapshot of the world of spirituality in North America.

Holistic Spirituality
The first yearning of young adults I’ve interviewed is for a holistic, or embodied, spirituality. In this age of technology and media, many young Christians have come to feel that the contemporary church (and even society as a whole) doesn’t engage their faith in a holistic way. I’ve found that many young adults are seeking a holistic spirituality that embraces all aspects of their person—mind, body, and soul. Young adults want a faith that not only engages the mind but involves the senses of touch, taste, and smell. The historic church has asserted that we are cleansed with the water of baptism, fed with the bread and wine of Communion, and healed by the laying on of hands using anointing oil. We are taught by the read-aloud Word, as well as with the colors of the sanctuary that correspond with the seasons of the Christian year. All these elements function together in the liturgical practices of the church and engage us holistically. Many young adults say these practices allow them to engage their whole person with the whole gospel.

A Sense of Mystery
Young adults are also drawn to historic practices because they long for a sense of mystery. The pragmatic consumerism that has infected the church leads us to value the elements of our faith and practice that are most “relevant” to us today. For example, many contemporary churches play worship music that echoes secular pop songs, and we’ve designed our church buildings to look like Walmarts or movie theaters, neglecting theologically informed architectural designs that were once popular in church buildings and sanctuaries. Young adults sense intuitively that today’s churches have lost a vision for aesthetic beauty that encourages us to experience the mystery and transcendence of God. And they have grown tired of shallow, alternative approaches to the historic liturgical practices of past centuries. Young adults want more. They want depth and mystery, and they aren’t afraid to say it. They are harboring a longing for a church that transcends any single culture, not an approach that simply accommodates the surrounding culture.

A Desire for Historical Rootedness
To counter the effects of transience and constant change, many are seeking to find a sense of stability by engaging with the roots of their faith. They are looking to the ancient history of the church and discovering that we are part of the larger family whose roots go back to the time of Christ. Many of those I’ve talked with have felt like spiritual orphans, people with no roots, no family history. They are discovering a new identity as they learn about their spiritual family heritage and embrace the origins of their faith in the Christian liturgical tradition. The experience is akin to a person discovering their family genealogy and suddenly realizing that they have deep family connections to the past. It’s the realization that we are not independent Christians tied solely to our own time and place. We are part of the larger body of Christ, spanning continents and generations, a church that began not with the Reformation or the contemporary evangelical movement in America, but with Jesus Christ and the early church. Liturgical tradition offers young adults a refreshing alternative to the ahistorical culture of the modern evangelical church because it represents a place of belonging—one that has survived and thrived for over 2,000 years.

Looking for a Countercultural Faith
Having grown up in a culture of entertainment and consumerism, many young people are now rejecting these cultural trends—or at the very least, they are uncomfortable with their presence in the church. For those who are looking for an opportunity to meet with God that cultivates an aura of transcendence, the rhythms of ancient liturgical worship are attractive. It’s slow, repetitive, and it lacks instant gratification. The beauty of a faith that didn’t start yesterday is that it is not driven by the latest fads or personalities. For many, it harkens to another time and is not bound to the biases of today’s culture. One young adult from Chicago told me, “Liturgy is the opposite of our culture . . . in the sense that it provides ordered participation instead of watching passively.” Alongside a desire for the “new,” there is a corresponding longing for the past, for a connection to something older and bigger than their individual tastes, interests, and experiences. There is an undercurrent in today’s young adult culture that wants to retrieve the things of value from the past.

Belonging to the Universal Church
Another reason many young adults are attracted to the liturgical forms of worship is because they are tired of the schisms and splits within Christianity. They see the liturgy as a pathway for unity, a way to unite us with the historic faith by inviting us to join the universal—little “c” catholic—church. In the liturgy, we participate in the same prayers, the same songs, and the same rhythms with Christians who have lived across the world and throughout the ages. Sadly, many Christians have spiritual amnesia and have forgotten or neglected the rich traditions and treasures of the faith from the past 2,000 years. Historic liturgy offers us a way to correct our forgetfulness. Travis Collins, a worship leader from South Carolina who recently began helping his church practice liturgical worship, said, “[Liturgy] helps us remember that we are not alone. We are part of something much bigger and very beautiful. When we pray privately or corporately, we are joining our voices with millions of people around the world and with the heavenly host around the throne.”

Sacramental Spirituality
While many Protestant low-church traditions have all but abandoned the celebration and practice of the sacraments, some young adults are experiencing a resurgence of interest in learning about these sacred practices and the bounty of grace inherent within them. The sacraments offer a rich, multi-sensory worship experience that engages the whole person through touch, taste, and smell. The Church’s outward signs reveal to us a deeper dimension of the Christian faith, one that is often lacking in much of contemporary Christianity. Our faith is not an isolated, one-dimensional experience that only impacts our hearts, souls, or minds. Instead, it must engage the whole of who we are, and the sacraments are an essential way in which God, through our faith, does this. Liturgy leads us into a faith that holistically transforms us—our hearts, souls, minds, and bodies.

Gracious Orthodoxy
In the relativistic culture defined by a postmodern approach to questions of truth, many young adults yearn for boundaries, though they are not necessarily looking for exhaustive rules. They want an anchor for their faith, an embrace of beliefs that I would describe as a “gracious orthodoxy.” What is a gracious orthodoxy? Several millennials and Gen X young adults I talked with expressed a longing for “correct belief,” yet they want to hold that belief in a way that is “full of grace.” They want to stand up and confess the “faith once delivered to the saints,” yet they reject dogmatic and exclusionary relationships with other Christians. They want a faith that broadly unites them with other Christians, even those who may be a part of other denominations and other traditions. They believe that by focusing on essentials of the faith, the creeds have the power to unite believers from different backgrounds instead of separating them.

Anchor in Spiritual Practices
A final reason young adults are embracing liturgy is that the ancient practices of the church provide an anchor for their faith in a world of constant change. Many young people are longing for practices that help them consistently celebrate their faith. They were raised in churches that told them what to believe but didn’t offer ways for them to practice their faith. Because we are creatures of habit, the habits we practice on a daily basis form us even if we are not aware of their power. Many of those returning to liturgy are hungry for time-honored practices that will form their faith and help them grow. Ancient practices help us develop roots that go deep whether we are young or old. Many young people are incorporating these older practices in fresh new ways into their daily lives.

Conclusion

In conclusion, I don’t think the recovery of liturgy is merely a trend among young people; it is something much bigger than I first realized. The allure of liturgy isn’t just a passing fad or the latest gimmick; it represents a longing for roots that connect us to another reality, a world set apart that runs parallel to our modern age. It’s a longing for ancient practices that form our faith and connect us to the larger body of Christ, preparing us for God’s mission in the world. The recovery of liturgical practices among this generation is a sign of revival, a Spirit-inspired movement that should give us hopes for the future of the church as it rediscovers its ancient roots. I have come to the conclusion that liturgy, when rightly appropriated, is one of the best ways for us to make disciples in a postmodern context. It is this emphasis—the appropriation of ancient practices for disciple formation today—that is the unifying theme of this book. The liturgy is truly ever ancient and ever new!

Winfield Bevins is Director of Church Planting at Asbury Seminary and Canon for Church Planting for the Diocese of the Carolinas. This talk is from his new book Ever Ancient Ever New: The Allure of Liturgy for a New Generation with Zondervan.

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