Mitch Lewis

When I was in seminary way back when, I read Donald Dayton’s Discoveing an Evangelical Heritage. Dayton reminded evangelicals that their 19th century forebears were social activists that supported the abolition of slavery, women’s rights, labor reform and other causes now deemed “liberal” or “progressive”. Dayton’s thesis was that what became the “social gospel” movement was rooted firmly in an earlier form of evangelical piety.

I recently read D. G. Hart’s The Lost Soul of American Protestantism which makes a similar argument: the progressive liberalism of mainstream Christianity and the social conservatism of evangelicalism are both children of what he calls Anglo-American revivalism that began with the Great Awakenings. Revivalism itself was the child of continental pietism.

The sort of religion heralded by the revivals of the First Great Awakening is chiefly responsible for the triumph of a utilitarian view of faith. The itinerant evangelists of these revivals, as well as their successors, transformed Christianity from a churchly and routine affair into one that was intense and personal. The conversion experience marked the beginning of this new form of faith. But it was only the start. True converts were expected to prove the authenticity of their faith through lives that were visibly different from nonbelievers. Indeed, the demand for a clear distinction between the ways of the faithful and those of the world not only propelled many of the social reforms associated with evangelicalism but also provided the foundation for viewing Christianity in practical categories. If faith was supposed to make a difference in all areas of life, not just on Sunday but on every day of the week, it is no wonder that the emphasis in Protestant circles shifted from church forms of devotion to one that should be seen in personal affairs, community life and national purpose. In other words, the cycle of revivals throughout American religious history, inaugurated by the First Great Awakening, secured the victory of pietism within American Protestantism. Like its European antecedents, American pietism dismissed church creeds, structures and ceremonies as merely formal or external manifestations of religion that went only skin deep. In contrasts, pietists have insisted that genuine faith was one transformed individuals, starting with their heart and seeping into all walks of life.

Hart also argues, however, that historians have ignored a “third way” within American Christian history. Hart identifies this stream as confessionalism.

Confessional Protestants resisted revivals in large part because the methods of the evangelists and the piety expected of converts were generically Christian – sincerity, zeal and a moral life. As a result, revivalism did not respect but in fact undermined the importance of creedal subscription, ordination and liturgical order. In a word, confessionalists opposed revivalism because it spoke a different religious idiom, one that was individualistic, experiential, and perfectionistic, as opposed to the corporate, doctrinal and liturgical idiom of historic Protestantism.

The pietists, Hart says, won. Confessionalism lost and persevered primarily in small, ethnically based denominations.

One way to measure this defeat is to ask any American Protestant if the Apostle’s Creed, the real presence of Christ in the Lord’s Supper or the ministry of the local pastor is as important as personal times of prayer and Bible study, meeting with other Christians in small groups, witnessing to non-Christians, or volunteering at the local shelter for the homeless.

Pietism fit America. Hart’s history of pietism and American culture is a great read.It's particularly interesting to discover that before 1960, it was the mainstream or progressive side of the aisle that most saw itself aligned with American history and values.

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Here are two ads from the United Methodist Church, the denomination in which I am ordained as an elder and endorsed as a chaplain. The campaign is called "Rethink Church".

By way of contrast, here are also two ads from the Catholic Church's "Catholics Come Home" campaign that has resulted in 95,000 inactive Catholics returning to active congregational involvement.

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U.S. Army Chaplain Mitchell Lewis, in a 2003 file photo, visits a memorial at Fort Stewart, Ga., for soldiers of the Third Infantry Division who were killed in Iraq. Mitchell, a United Methodist, was among more than 15,000 men and women from the division to serve in Operation Iraqi Freedom. A UMNS photo by Mike DuBose.

The United Methodist Reporter has chosen "the military chaplain" as the United Methodist of the Year.

Managing Editor Robin Russell writes:

For being the symbol of the courageous and steady support offered to members of the U.S. Armed Forces—in a year that saw a deadly assault at an Army base—the military chaplain is our 2009 United Methodist of the Year.

This composite of the many ordained United Methodist clergy who work tirelessly and even sacrificially to bring spiritual comfort to our military personnel is exemplified most recently by those who counseled wounded soldiers and victims’ families near Fort Hood Army Post in Killeen, Texas, following the Nov. 5 mass shootings on the base by an Army psychiatrist.

Russell continues:

In light of the heroic men and women they serve, being a military chaplain can be a thankless job, and their critical contributions can often go unrecognized, says retired Bishop Woodie White, the denomination’s Endorsing Agent for Chaplain Ministries.

“Military chaplains for the most part are unseen by the general public,” Bishop White said. “Even in the church, they are often unheralded, and even criticized by a few. Yet the importance of their ministry has grown as the military itself has changed.”

It’s true that much of the routine life on a military base today resembles that of civilian communities, with spouses, children and school activities. In that regard, the role of a chaplain is not unlike that of a pastor at a local church.

But when the heat is on, their task can be like pastoral ministry on steroids. Beyond their regular responsibilities is the ever-present reality of war—with the inevitability of casualties and deaths—and the possibility of being deployed with the troops they serve.

“Chaplains themselves must be prepared to accompany troops in harm’s way,” Bishop White said. “For the chaplain, the responsibility is great, burden often heavy and the opportunity for pastoral care constant.”

So in a year when the pressures experienced by increased numbers of troops serving in Afghanistan and Iraq was compounded by the sense of betrayal here on U.S. soil, the military chaplain stands out as an indispensable person who truly made a difference. Regardless of anyone’s political persuasion on the war against terrorism, United Methodists can join in commending the unwavering service of those who support our military personnel on a day-to-day basis.

And while the recognition goes to all military chaplains, they sure did pick a handsome fellow to feature in the rather old photograph accompanying the article.

UPDATE: Oh, and I guess this is now "the official website of the United Methodist of the Year."

In a recent United Methodist News Service article, Kathy Gilbert wrote:

As the world moves into Advent and Christmas, there is vigorous debate over whether President Obama’s decision to deploy more U.S. troops to Afghanistan will lead to greater peace on Earth. Even as they disagree on military strategy, however, the one area faithful United Methodists have no trouble reaching consensus on is that Obama, and the soldiers and their families, need prayers and support.

The article identifies retired United Methodist bishop Marshall Meadors as an opponent of the surge and United Methodist pastor Walter Fenton as a supporter.

Meadors was the author a letter opposing the surge circulated at a November meeting of the Council of Bishops . Seventy-seven bishops signed the letter. Fenton, on the other hand, is an officer with the Good News caucus, a conservative advocacy group for United Methodists.

Since the president has decided to send over 30,000 additional troops to Afghanistan, I hope Meadors is wrong. I take some comfort in the fact in that in 2007 the bishops adopted a similarly clichéd resolution just as the surge in Iraq was succeeding. The text of that resolution is here.

On the others side of the issue, Mr. Fenton said:

We recognize that faithful United Methodists and reasonable people can disagree on various military strategies, but in light of the drastic reduction in the number of military and civilian deaths after the surge in Iraq, we support President Obama's decision to send 30,000 troops to Afghanistan to defend the defenseless.

The entire Good News statement is here.

Fenton is right about one thing. Reasonable people certainly can and do disagree. My intent here, however, is not to debate either Fenton or Meadors. My point is that it their opinions on this issue are not terribly significant. I might agree with one more than the other, but I could really live without either statement.

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United Methodist Bishop Mike Lowery has asked the 320 churches of the Central Texas Conference to join in this prayer for Fort Hood this Sunday:

Lord God, we come to you in grief and shock over the shootings at Fort Hood. We pray this day for the families who have lost loved ones, for those who are wounded and for all who suffer from this horrible violence. Pour your grace-filled love and comfort over them that they may be strengthened by your presence and upheld by your love. Receive, O Lord, our prayers of gratitude for all those who courageously responded to stop the violence and for all who have labored in treating those harmed. Enfold Fort Hood and the entire area in your care. Bless and guide this nation and all who serve. In your goodness and by your mercy Lord God, may we be instruments of healing and hope. In the name of the Father, Son and Holy Spirit we pray. Amen.

Central Texas Methodists issued this statement on its website:

The loss of lives and injuries at Fort Hood is a tragic situation that is touching the lives of many people. Our thoughts and prayers are with the loved ones who are struggling with this loss and to those who have been injured.

We have five United Methodist churches in the immediate Killeen area that are opening their hearts and doors to these families and all military personnel and others in the community who seek solace and love. Many of the military personnel and their families are members of the congregations at First, St. Andrews and St. Luke churches, all in Killeen, Grace in Copperas Cove and Harker Heights. District Superintendent Rankin Koch has been in touch with the pastors at each of the churches, and the conference Disaster Response Team is standing by to offer assistance and spiritual care if needed.

Rev. Dr. E.F. “Skip” Blancett, senior pastor at First UMC, Killeen, is all too familiar with battle scenes and grief as a former military chaplain deployed during Desert Storm and later serving at Fort Hood. “This community is grieving,” he said. Anyone connected with or living in the vicinity of a military base like Fort Hood becomes part of the family, he added, and “an attack on any member of the family is an attack on all of us. We are all grieving.”

Like other churches in the area, First Killeen opened its prayer chapel the afternoon of the shootings and again today. “Prayer is important at times this,” Blancett said. “But just as important is the people’s need to share their pain and grief with others.” The congregation is assembling “care baskets” for the families of the victims with notes saying “Someone at First United Methodist Church cares for you,” and reaching out to the working press with trays of snack foods. As for long-term care and spiritual needs, Blancett said, “I don’t know how much will be needed yet, but I call tell you from past experience there will be a need.”

The USS New York (LPD-21) was commissioned today (7 November 2009) in New York City. The vessel contains about 7 tons of World Trade Center steel in its bow. It also has World Trade Center steel in its chapel. United Methodist pastor (and U.S. Navy Lieutenant Commander) Laura Bender serves as the ship's chaplain. According to the United Methodist New Service, Chaplain Bender arranged for a Christian cross, a Jewish Star of David and an Islamic crescent to be made for the chapel from the wreckage of the Twin Towers.

The USS New York belongs to the San Antonio class of amphibious warfare ships. Its crew of 360 supports an embarked landing force of 699 Marines. It can launch landing operations by sea or air. In addition to conducting combat operations, ships like the New York are well suited to conduct humanitarian assistance operations and non-combatant evacuation operations as well.