What Determines a Church’s Direction? Memory or Imagination?

…he did not do many miracles there because of their lack of faith (Matthew 13:58).

Huntingtown United Methodist Church needs both. I have served churches that were planted in the late 1800s, so I understand the power and value of memory. Memory shows a church how they thrived and grew in the past. Many ministries continue because of the powerful memories associated with them.

But if memory is the default position of HUMC, we will lean heavily upon the familiar and predictable, rather than take bold new steps.  This is sad and ironic, as church memories tell stories of how past leaders once pushed past the limitations of their memories, and imagined new ways to be faithful to Christ in a changing world.

Brooklyn_Museum_-_The_Pharisees_Question_Jesus_(Les_pharisiens_questionnent_Jésus)_-_James_Tissot

The Pharisees Question Jesus, James Tissot

Jesus confronted a religious system steeped in powerful memories. He honored tradition, but he demonstrated the power of imagination by rethinking traditional beliefs and practices.

  • Worship was not just about observing Sabbath rules, but offering one’s self completely to God all week.
  • Freedom from sin was not just a matter of following rules, but making sure one’s heart was right with God and neighbors.
  • Traditions can honor God, but not if they keep us from demonstrating love, mercy and compassion.
  • Loving neighbors is not just about those near to us and similar to us. Our neighbors are also those who are different, and can make us comfortable.

While writing my annual pastor’s report to Church Conference I examined my work as a pastor, and wondered what could happen if we pushed past the limitations of our memories and used our imaginations. What is a person or group at HUMC…

  • sees the needs of one of our missional partners, develops a passion for that ministry and forms a team that creates a bolder vision for that missional partnership?
  • sees a homeless person, is overwhelmed with compassion and senses a call to start an outreach ministry to the poor at HUMC?
  • looks at our church building and envisions improvements that create a welcoming environment, enhances our ministries and communicates our mission?
  • looks at the empty house next door and envisions a food pantry or a youth center to increase our outreach?
  • drives by a neighborhood with homes in disrepair, and forms mission teams that make a local impact?

These are a few examples of ways I can imagine HUMC fulfilling Jesus’ command to “go and make disciples of all nations,” and answer our call to “act justly and to love mercy and to walk humbly with our God.” (Matthew 28:19-20; Micah 6:8).

What keeps us from doing these things?  In my Church Conference report I delved into many reasons why we struggle to walk by faith and not by sight.

Our first step towards new ministry and vitality begins with inviting the Holy Spirit  to inhabit our hearts and minds, and give us God-sized imaginations.

(to be continued)

About Corey Sharpe

Where do we get our beliefs? Three theological perspectives have significantly shaped my Christian identity: Evangelicalism, the early Methodist tradition and liberation theology. From my coming to faith in a Baptist church and throughout my education in a Baptist school and college, I was nurtured by convictions that emphasized a spiritual rebirth, a personal relationship with Jesus Christ and the centrality of the Bible. Even when I disagree with certain aspects of evangelicalism, it has deeply influenced my sense of what it means to be a follower of Jesus Christ. My seminary studies spawned my interest in early Methodism, particularly its approach to spiritual formation. Its leaders were convinced that only a foundation of doctrine and discipline would lead to a meaningful transformation of the heart and mind. In other words, having the mind of Christ enables me to be more like Christ. Life in a suburban culture obscures the increasing gap between the poor and rich, as well as the Bible’s close identification with the poor. My doctoral work in socio-cultural context exposed me to liberation theology, which helps me see redemptive history as a history of oppressed groups, written from the perspective of the powerless, about a God who is actively involved with the poor in their struggles. I am now the pastor at Huntingtown United Methodist Church in Calvert County, Maryland. Together my wife and I are raising 4 young theologians.
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