Browsing by Subject "Evangelism"



In academia in general, and in the humanistic social sciences in particular, there is a problem. The "cruel optimism" of concepts is a problem faced by every specialization, and every discipline (Berlant 2011). In the social sciences, and history especially, cruel optimism takes the form of an endless quest to prove that our concepts today are superior to the concepts of yesterday, that if we work hard enough and get our methods just right, we will finally find pure, objective, true concepts to express historical reality. I use this dissertation in order to reconfigure our relationship with our concepts, to try to grapple with and ultimately subdue the cruel optimism of concepts. I employ discourse analysis, a method of analyzing knowledge as the imprint of dynamic relations of force and friction between institutions and human beings. Rather than seeing our social scientific concepts as the result of methodical research applied to a critical mass of archival documents, I see them as the result of power relations that are used to control reality as much as they purport to describe it. My materials are documentary sources—published social science scholarship and declassified intelligence reports using social scientific analysis. My conclusion is that we can use our concepts in a way that releases us from the dread of cruel optimism, so long as we see them as "snapshots of processes" (Levins 2006) rather than things in themselves.

This dissertation suggests that a Methodist theology of evangelistic mission requires placement within an account of ecclesiology and the theological distinction of Church and world. It argues for a vision of the Church not as the environment for or instrument of evangelistic mission, but rather as a visible, practicing, and witnessing "People" in, but not of the world. Such a People appear as Christians engage both the practices of intra-ecclesial formation and extra-ecclesial engagement with the "other half of the reconciling event" in the world, at the same time, leaning both ways at once.

In this equipoise the Church pursues evangelistic mission along a path between ecclesial accommodation for the sake of cultural relevance in the world (understatement) on the one hand, and ecclesial self-absorption that locates witness in an aesthetic display of holiness to the world (overstatement) on the other. Constructively, I argue that the pursuit of this evangelistic mission along this paradoxical path is best envisioned as a practice of intercession. Intercession names the stance of the People of the Church between formation and mission, between tradition and innovation, between God and the world, leaning both ways at once. Throughout I argue that these concerns are not foreign to but stem from Methodist traditions of theology and practice and address a need in the contemporary United Methodist Church for deeper ecclesiological reflection and clarity regarding the shape of faithful evangelistic mission.

The argument begins in Chapter 1 with a review of several contemporary voices in Methodist theology of evangelism, considering the presence (or lack thereof) of the theological relationship of the Church and the world and identifying those who "understate" and those who "overstate" that relationship. In Chapter 2, I ask, "What is the agency of the world?" as a means to engage the lack of theological reflection on the formative influence of the principalities and powers in contemporary (understated) theologies of evangelism. Given the agency of the powers mediated through the example of the modern market-state, I argue for the crucial role of intra-ecclesial formation within contemporary Methodist theology of evangelistic mission. Anticipating the challenge that such a turn to formation tends to favor an overstated differentiation of Church and world, I turn in Chapter 3 to an engagement with John Howard Yoder and the Methodist tradition in order to answer the question: "What is the agency of the Church?" Resisting a reading of Yoder that locates the Church's agency for evangelistic mission in an (overstated) form of aesthetic witness offered to a watching world, I offer a reading of Yoder that locates ecclesial identity in a particular Peoplehood sent to the world to discern and name the alliances between Church and world that reveal the truth of God's reconciliation with the world through Christ. In the final two chapters, I seek to develop an account of Methodist ecclesial identity that "leans both ways" between being a "People called Methodist" formed by the practices of Wesley's General Rules (Chapter 4) and, at the same time, a People shaped via the evangelistic mission of intercession in the world, an image borrowed from the theological vision of Rowan Williams (Chapter 5).

Taken together, these chapters argue for a location of evangelistic mission in the Church as a Peoplehood, a politics constantly in formation, engaging the "other half of the reconciling event" and extending "unrestricted communion" as it serves an intercessory role, standing between God and the world. I conclude with reflection on the impact of such theological vision on the ecclesiology and missiology of the contemporary United Methodist Church in the United States, suggesting the expression of evangelistic mission in "intercessory ecclesial" terms as a guide to the development of new ecclesial communities, institutional expressions of Methodist connectional structuring, and extra-ecclesial partnerships for the sake of service and witness in the world.

This thesis looks to Peter as a model of witnessing to Christ through the act of preaching. Its primary material are the speeches delivered immediately after the arrival of the Holy Spirit in Acts 2, 3, 4, and 5. A study of the similarities those speeches reveals the basic components of Peter’s model: the involvement of the Holy Spirit; building the sermon on recent miraculous events; presenting a clear, concise, and consistent version of the kerygma; making use of Scripture as evidence; and finishing with a call to response. To apply Peter’s model to a mainline Protestant pulpit, the author utilized her observations in the preparation and delivery of a Christmas Eve sermon. The effectiveness of that application was measured through an anonymous follow-up survey and a comparison of January attendance with the previous year, as well as the author’s own impressions. Although the application of Peter’s model did not translate into a miraculous increase in attendance, the survey responses and the author’s positive experience indicated that it is both possible and beneficial to follow Peter’s example in contemporary preaching.

Recent surveys show that the number of Americans who claim no affiliation with a church body has doubled in the last decade. In addition to the unaffiliated, those who are affiliated with a church body are spending less time in connection with that body. According to philosopher Charles Taylor, we have shifted the way we see the world from an uncontested reality, where truths are absolute, to one that is contested. At the same time, our corporate identity has become individualized. This shift has created a construct where individuals have the opportunity to challenge the traditional view of being, allowing the current shift from deism to atheism. Modern adults are no longer effected by the outside world, but rather, they are buffered and isolated from others, focusing on extreme individualism.

Social science research has shown that individuals experience lasting change through the dynamic power of small group relationships. If small groups are indeed vital to the transformation of individuals, Christian communities must begin to invest in true small group ministries in order to transform individuals. The Episcopal Church has failed to effectively connect and assimilate individuals into established communities, however, that trend can be turned around. Investing in integration programs and employing small group dynamics to achieve meaningful transformation in individuals can help the Episcopal Church stop its slow decline and begin to grow into the future, transforming more lives for Christ.

Attendance in U.S. churches continues to decline, while leaders struggle to identify both root causes and possible responses. While the causes for decline are numerous, The Great Digital Commission: Embracing Social Media for Church Growth and Transformation utilizes the fields of evangelism, new media, and digital religion to argue that social media usage can be an effective tool to quell church decline, foster authenticity within a community, lead to church growth, and share the Good News of God’s radically transformative love.