"Shalom" and the Church in Complex Culture

The Hebrew word, "Shalom," has relevance to what is happening in our cities and towns today. This beautiful word, found in the Old Testament, is translated in English with the word “peace.” The English word “peace,” however, is woefully inadequate to describe the fullness and richness of shalom. Its meaning has many faces:

Shalom does not only mean the absence of conflict, or the opposite of war. Shalom is the harmony and wholeness which flows from the establishment of proper relationships between God, persons, and the world. Shalom signifies flourishing relationships between persons, families, and peoples. It conveys a wish for abundance and success in one’s life such as material prosperity, bodily health, happiness, and positive well-being.

God's primary motivation for judgment can be expressed as justice: His concern is for the poor, the captives, the blind, the stranger—all those who become the objects of abuse (Kenik, 1979:37‑38).

In Luke’s Gospel, Jesus sent out His disciples with the instruction, “When you enter a house, first say, ‘Peace to this house.’ If someone who promotes peace is there, your peace will rest on them; if not, it will return to you (11:5-6).” God intends for shalom to exert direct influence on society; that all life should flourish, and all obstacles to abundant life be removed. Not everyone will be receptive, but that does not mean we should not persist.

As the culture of our society becomes increasingly complex (racially, culturally, ideologically, generationally, etc.), the need for shalom intensifies. God intends for His children, the Church, to be those people who extend the shalom of God (good will, encouragement, and happiness) to everyone they meet.

If we believe even a tiny bit in God's sovereignty, we must see God at work in the massive movement of people around the world. As the cities of our country and our world are internationalizing at such a rapid pace, it seems that God is trying to send us a message.

For one and a half centuries, we have been sending missionaries into the world. God is now sending the mission field to us in the cities and towns of America. Think about the Day of Pentecost, and all the nations that were represented in Jerusalem. Consider how all of them were welcomed into the Church.

Could it be that those from other countries, whom some Christians consider to be a problem, are really God's gift to the Church at this time? Reconnecting the Church must include reaching out to all the peoples in our community. It is in the best tradition of the love and shalom of God.

        1. How can you extend God’s shalom to someone today?

          2. How is your church finding its place in the complex culture around you?

         3. What is your church’s theology of social change in complex culture?

         4. How can the Church bring God’s shalom to those desiring to affirm life?      

         5. Should "witnessing" and "making disciples" be given equal priority?

John Wesley's Class Meetings

This post contains the format and accountability questions of John Wesley’s class meetings. Beginning with the bold typeface, is a long quotation found in his Journal. True to form, these meetings had a very methodical structure, and were very intrusive into the personal lives of their adherents. The meetings were the heart of Methodism. Yet, the movement probably saved England from a revolution similar to that in France.

The design of our meeting is, to obey that command of God, "Confess your faults one to another, and pray one for another, that ye may be healed."

To this end, we intend,-

1.      To meet once a week, at the least.

2.      To come punctually at the hour appointed, without some extraordinary reason.

3.      To begin (those of us who are present) exactly at the hour, with singing or prayer.

4.      To speak each of us in order, freely and plainly, the true state of our souls, with the faults we have committed in thought, word, or deed, and the temptations we have felt, since our last meeting.

5.      To end every meeting with prayer, suited to the state of each person present.

6.      To desire some person among us; to speak his own state first, and then to ask the rest, in order, as many and as searching questions as may be, concerning their state, sins, and temptations.

Some of the questions proposed to every one before he is admitted among us may be to this effect:-

1.      Have you the forgiveness of your sins?

2.      Have you peace with God, through our Lord Jesus Christ?

3.      Have you the witness of God's Spirit with your spirit, that you are a child of God?

4.      Is the love of God shed abroad in your heart?

5.      Has no sin, inward or outward, dominion over you?

6.      Do you desire to be told your faults?

7.      Do you desire to be told of all your faults, and that plain and home?

8.      Do you desire that every one of us should tell you, from time to time, whatsoever is in his heart concerning you?

9.      Consider! Do you desire we should tell you whatsoever we think, whatsoever we fear, whatsoever we hear, concerning you?

10.  Do you desire that, in doing this, we should come as close as possible, that we should cut to the quick, and search your heart to the bottom?

11.  Is it your desire and design to be on this, and all other occasions, entirely open, so as to speak everything that is in your heart without exception, without disguise, and without reserve?

*Any of the preceding questions may be asked as often as occasion offers; the four following at every meeting:-

1.      What known sins have you committed since our last meeting?

2.      What temptations have you met with?

3.      How were you delivered?

4.      What have you thought, said, or done, of which you doubt whether it be sin or not?

Conditions of Membership into Methodist Society:

There is one only condition previously required in those who desire admission into these societies: a desire "to flee from the wrath to come, to be saved from their sins:" But, wherever this is really fixed in the soul, it will be shown by its fruits. It is therefore expected of all who continue therein, that they should continue to evidence their desire of salvation. Thus we say to those who unite with us:

You are supposed to have the faith that "overcometh the world." To you, therefore, it is not grievous:

I.         Carefully to abstain from doing evil; in particular:

1.      Neither to buy nor sell anything at all on the Lord's day.

2.      To taste no spirituous liquor, no dram of any kind, unless prescribed by a Physician.

3.      To be at a word both in buying and selling.

4.      To pawn nothing, no, not to save life.

5.      Not to mention the fault of any behind his back, and to stop those short that do.

6.      To wear no needless ornaments, such as rings, earrings, necklaces, lace, ruffles.

7.      To use no needless self-indulgence, such as taking snuff or tobacco, unless prescribed by a Physician.

II.            Zealously to maintain good works; in particular:

1.      To give alms of such things as you possess, and that to the uttermost of your power.

2.      To reprove all that sin in your sight, and that in love and meekness of wisdom.

3.      To be patterns of diligence and frugality, of self-denial, and taking up the cross daily.

III.            Constantly to attend on all the ordinances of God; in particular:

1.      To be at church and at the Lord's table every week, and at every public meeting of the Bands.

2.      To attend the ministry of the word every morning, unless distance, business, or sickness prevent.

3.      To use private prayer every day; and family prayer, if you are the head of a family.

4.      To read the Scriptures, and meditate therein, at every vacant hour. And:

5.      To observe, as days of fasting or abstinence, all Fridays in the year.

These are the General Rules of our societies; all which we are taught of God to observe, even in his written word, the only rule, and the sufficient rule, both of our faith and practice. And all these, we know, his Spirit writes on every truly awakened heart. If there be any among us who observe them not, who habitually break any of them, let it be made known unto them who watch over that soul as they that must give an account. We will admonish him of the error of his ways; we will bear with him for a season: But then if he repent not, he hath no more place among us. We have delivered our own souls.

drawn up Dec. 25, 1738.

Wesley's Works Vol. 8. Pp. 270,271,272-274.

How well do you suppose the people of the Church today would accept such rigorous intrusiveness?

Would you be willing to be a part of such a group?

Do you think such openness and transparency would make a difference in the testimony of the Church in our society?