I recall my mother telling me a story about perspective when I was a child. It seems that a woman was watching her well-intentioned but uncoordinated son march in the high school band. “Isn’t that amazing,” she marveled, “everyone’s out of step but my Johnny!” 

Every one of us approaches even the most trivial daily activities from a unique perspective, so how much more important is the perspective with which we approach discussions of faith. It has been my experience that people identifying with the UMW “establishment”—boards and agency staff and lay people highly involved in church bureaucracy--approach issues from a viewpoint and language far different from a great many lay people. That becomes very clear as I read the lesson plans in Faith in Action.

Although the program book features some excellent stories and ideas for service, I am uncomfortable with the approach taken. I remember the arguments in Christian circles dating particularly from the late 1960’s.  Oldline Protestants accused evangelicals of focusing too much on personal faith and not enough on social action. Evangelicals, in their turn, said their more liberal counterparts were not concerned enough about leading people to saving faith in Jesus Christ.  While these accusations are simplified and not totally representative of either viewpoint, they do help pinpoint our problem.

The differences between liberal and conservative can be most aptly shown in the choices of Scripture as the focus of ministry. Micah 6:8 is the favorite passage quoted by those who choose social justice as their mission mandate: “He has told you, O mortal, what is good; and what does the LORD require of you but to do justice, and to love kindness, and to walk humbly with your God?" (NRSV) 

Matthew 28:18-20 (the Great Commission) is favored by evangelicals: “And Jesus came and said to them, ‘All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father, and of the Son and of the Holy Spirit, and teaching them to obey everything that I have commanded you. And remember, I am with you always, to the end of the age.’” (NRSV)

The evangelical perspective is that social action (care for the poor, ill and helpless) ought to grow out of an individual’s personal relationship with the living Christ, not just out of a need to follow Christ’s earthly example.

I’m not suggesting that the authors of these studies do not have that personal relationship with Christ, it is just that they seem to be following the “Christ as example” model instead of “Christ in me, the hope of glory.” A wonderful quote comes from the Call to Prayer and Self-Denial program, one I wish the entire series of lessons had been based upon. It is a 1955 definition of the Methodist deaconesses’ call: “The vocation of a deaconess is not basically a social service but a spiritual dedication, not basically sociological but theological. Its secret and standard are, ‘Christ in you and the hope of glory [emphasis mine].’”

This quote clarifies my thoughts toward the perspective taken in the 2003 UMW Program Book. The approach taken by the Women’s Division seems to be sociological with the word “faith” used to cover the necessity of theological terminology. The material seems to motivate women through guilt and anger not through the empowerment of the Holy Spirit. There is a better way. The apostle Paul tells the Galatians, “I have been crucified with Christ; and it is no longer I who live, but it is Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me." (Galatians 2:19b, 20) He also tells the Philippians, “. . .for it is God who is at work in you, enabling you both to will and work for His good pleasure.” (Phil. 2:13) James tells us that faith without works is dead, but Paul reminds us that good works are a product of a living faith. Now, to review the individual lessons.

The program seems to promote personal responsibility, although not in the best way. The author takes the story of King David’s adulterous relationship with Bathsheba and ensuing murder of her husband, Uriah, and places it in the 21st century system. It may be creative, but is not particularly instructive. First, the author states that “David raped Bathsheba.” Scripture, which is brutally honest about the failings of even God’s anointed, does not say this in 2 Samuel, chapter 11. In the 13th chapter, the biblical writer uses the words “forced her,” in describing Ammon’s attack on his half-sister Tamar.  The author of this program may argue that in being summoned to the king’s presence, Bathsheba would have had no choice. However, I see the use of the word for dramatic effect to make David’s behavior seem even worse than it was. The program writer chastises David for not facing his sin until confronted by Nathan. Yet do not most of us need to be “caught” in our sin by the Holy Spirit or a human being before we confess?

The author states, “The sins of the wrongful use of power and control, assault, violation of human rights, deceit and murder compromised his position as a leader.” The larger story of David is that of a “man after God’s own heart” who sinned, repented and was forgiven. David still had to suffer the consequences for the rest of his life. The implication seems to be that because he was king he “got by with murder.” Whatever the punishment the author would like us to lay upon David would be milder than the justice of God. 

The program does give us a look at the process of the justice system, and the suggested action points on page 10 are very helpful. But are we offering victims and offenders a life-changing, saving faith in the crucified and resurrected Christ? Or are we merely offering dialogue and sociology in the name of Christ? Another resource on helping prisoners can be found at the web site for Prison Fellowship founded by Watergate felon Charles Colson after his release from prison. The site is www.pfm.org. It will also be helpful to access the Justice Fellowship branch of Prison Fellowship at www.justicefellowship.org. 

The program begins with a video prepared for The Bishops’ Initiative on Children and Poverty. Perhaps this is an appropriate Christmas lesson, since God came to us as a child. Still the lesson does not reflect the humility of Christ in coming to us as a child or demonstrate the extent God was willing to go to reach out to us. Here are some examples:

“As special a baby as Jesus was, he was born to poor parents”  “Special baby?” This is God the Son, we’re talking about. 

“Good news came in the form of a baby. … We remember that Jesus was born to poor parents, a homeless child in an unsanitary barn to come into this world.”  There is no mention that this was the Son of God, through whom we have the power to live an obedient and joyful Christian life.

The lesson then mentions the oppression and poverty in our world and proceeds to sound like a public relations campaign for the Women’s Division. “They. . .have spread it’s [Christ’s love] liberating power around the world as Undesignated Mission Giving.” [These are funds the UMW can use for any cause it chooses, some worthy, some for a radical social agenda.] 

For further consideration beyond this program, there are many local and national programs for helping children, especially at this time of year.  Toys for Tots volunteers provide gifts for children whose parents cannot afford them. Angel Tree is a ministry of Prison Fellowship, providing gifts and support to children of jail and prison inmates. The Salvation Army and numerous local faith-based agencies, shelters and food banks provide groceries and meals for families and individuals.  You might plan a “field trip” for your group and help serve a meal or plan a children’s party.

“Let us celebrate the resurrection of Jesus, the Christ, over the forces of injustice and death” says the author. I’d say over the forces of sin and death. It implies that Jesus was the victim of injustice. But that is not the central point of His death and resurrection.

“It is time to ponder how Jesus died like a criminal and rose as the Savior. Jesus always wants us to remember the night on which He was betrayed.” This is true, but His resurrection was much more significant. The writer insists that “political and social powers. . .labeled Jesus a criminal.”

“It’s time to stop asking who killed Jesus. That question has resulted in extremist Christians killing innocent people.” I haven’t heard that statement in a very long time. In fact it think it has become a non-issue. I suggest the writer sets it up as a straw man to knock it down and point a finger at “extremist Christians” at the same time.

She then suggests we look into “the powers that led to Jesus’ death on a cross.” We may get some insights from looking at the “sociological” reasons for Christ’s death, but the theological ones are foundational to our Christian faith. The author asks, “What are the life forces that sustain him in his trial?” “Life forces?” Is she referring to His human community and relationship with His Father, or is it more abstract?

In the section titled “Identifying Death-Dealing Forces,” the author appears to be blaming the death of Jesus on political expedience, the self-interest of religious leadership and “ethnic labeling.” She claims that Pilate intended the sign “King of the Jews” to humiliate Jesus by attacking His ethnicity. Please! I have always been taught that it was a slap at His deity.

Resurrection power is defined as political and social advocacy, not Holy Spirit empowerment. Voice 1, on page 21 blames the Roman government for the ills of society. She says, “. . .call me an advocate for the one for whom the law of the country has miserably failed.” Is she referring to Jesus? If so, the law did not fail Him and did not thwart God’s divine plan. 

The beginning of Voice 4’s presentation is good, but her choices of how to show presence are definitely limited to the author’s political slant. Creative and supportive fellowship also includes helping a woman with small children who also cares for an aging parent. It is bringing food to a new mother. It is helping children with homework, visiting a lonely person, helping someone pack to move. Ministering to prisoners and protesting injustice is important. So is being supportive in everyday life situations. It may be less dramatic, to be sure, but it is what we are more frequently called to do.

In their book, Virtues of the Fruit of the Spirit, Maxie Dunnam and Kim Reisman, tell us, “In the classical sense justice begins with the individual, in the biblical sense, justice begins with God.”  Righteousness is intertwined with justice. “Righteousness focuses on the power of God that sets things right and heals relationships, communities, nations and the world.” So it is important to seek God’s thoughts on justice and to grow in relationship with God, developing personal righteousness instead of depending only on our own feelings of fairness and unfairness.

Personal righteousness ought to lead to social righteousness. Dunnam and Reisman warn us that in the process we can become sidetracked by several things. “The first is the assertion that one particular group is the instrument of God’s righteousness. . . .When the church identifies God’s will with the activity of a particular party or group, they too are in a dangerous situation.” This is a warning to both politically and theologically liberal or conservative. No matter how well intentioned, to assume that a particular group alone has the corner on righteousness and justice will not lead to peace.

The position of the author seems to be rooted in the assumption that if only all things were equal, the world would be a perfect place. However, as fallen human beings we are never satisfied with what we have. 

True peace can only be found in a relationship with Jesus Christ that enables us to work for justice while knowing there will never be perfect justice until Christ returns to earth. Jesus Christ is the ultimate source of righteousness and power that lead to peace, not our own self-righteousness.

This program offers some very good stories of ways women have ministered to other women and children. My only concern would be to remind women that “mission” is larger than those available through the General Board of Global Ministries or the United Methodist Church. Point number 5 encourages women to increase their local unit’s pledge to the district. However, there are many other volunteer activities available through local food pantries, hospitals, nursing homes, shelters for abused women and schools. In addition there are Christian organizations like "Enough" that are working to protect women and children from the harmful effects of pornography. The Salvation Army is active in everyday local ministry as well as disaster relief.

MEXICO'S GARMENT INDUSTRY WORKERS: JESUS' SISTERS

Again the author of this study takes a political approach to a problem that deserves a broader perspective. There is talk of  “economic justice and trade laws that are in keeping with Christian values” and “socially responsible investment.”

We would all agree that these are worthy goals. Abuses by employers are no doubt legion, but the author’s major solution seems to be unionization and boycotts. What we must remember is that we live in a “gray” world. We cannot assume that businesses are always bad and unions are always good. There are abuses on both sides. In fact some union workers are angry because their dues (and unions collect dues from the workers’ wages) support a political agenda with which they do not agree.

I am troubled by the line “win justice over” their employers. Should we not work for reconciliation and common ground? Would not helping workers and employers reach for the same goals help both? Is not mutuality better than an adversarial relationship?

The action questions are very revealing. We are encouraged not to buy items from companies deemed to have unfair labor practices, to help people unionize and to oppose globalization. But there are other things to consider.  All of the things listed need further explanation, and, consideration should be given to other alternatives.

Our spending less may mean the loss of a job for someone in a third-world county. There is no explanation of why living more simply will provide more for others. In a practical sense, ceasing to buy foreign-made goods will further distress the economies of those countries. As Americans in a wealthy country we (including me) spend too much money and energy on “stuff.” It would be a good discipline to not buy everything upon which we lay our eyes. But how does this practically help poor nations? One suggestion for your UMW lesson is to agree to skip a meal a week and put the money aside for a missions project, or to pack lunches several days a week and use the savings in the same way. These and other creative actions serve both purposes of disciplining ourselves and helping others.

A continuing concern in this program is the apparent unwillingness to consider evangelism as an important part of the mission focus, (even though it should be the primary focus).  It is good to help people “in the name of Christ,” but aren’t we called to help people know how to have a personal relationship with Jesus?  There can be no greater "hand up" than this.

RESTORATIVE JUSTICE: COMPASSION AND SOLIDARITY

Restorative justice is a subject worthy of serious discussion (see Pat Nolan’s review of Restorative Justice: Moving Beyond Punishment, available through RENEW). Our justice system is severely strained and punishment often varies based on the status, community connections, financial resources and race of the accused. However, we do need to have people take personal responsibility for their behavior. Nolan says, “We think sin is at the root of crime; crime is caused by bad moral choices that harm other people.”

The author of this program asserts that our justice system is based on “revenge.”  However, it is also based on protecting the innocent from those who commit violent crime. Crime rates for assault are down partially because those people have been incarcerated, preventing them from repeating violent crimes. As Christians we believe everyone is redeemable, but some criminals reject God’s touch in their lives and others need to be separated from society until there is confidence that rehabilitation is complete. 

For thoughts on restorative justice from a less political perspective than the author’s, check out  Prison Fellowship’s web site at www.pfm.org and Justice Fellowship at www.restorativejustice.org. Prison Fellowship, begun by Charles Colson after being released from prison for his participation in the Watergate cover up, has many facets of prison ministry. They offer volunteer participation in a pen pal program, a prayer ministry, project Angel Tree for children of prisoners and in-prison ministry. The Inner Change Freedom Initiative is based on Romans 6:18: “and that you, having been set free from sin, have become slaves of righteousness.”  The site describes the program, operating in Texas, Iowa and Kansas, as “a revolutionary, Christ-centered, Bible-based prison program supporting prison inmates through spiritual and moral transformation beginning while incarcerated and continuing after release.”

Again, in dealing with prisoners and victims of crime, are we offering people a life-changing, saving faith in the crucified and resurrected Christ? Or is our mission primarily sociological?

PLEDGE SERVICE--GOD'S MISSION IN THE HISTORY OF KOREAN WOMEN: FAITH IN ACTION

This is an encouraging study. One would wish that all the money raised by the UMW would be used in these ways. Unfortunately, many Women's Division grants go to less worthy causes.  (Request RENEW's Financial File III for documentation.) It is important to remember that the Korean church is growing and is very evangelical in perspective. I suspect some of this can be traced to the Methodist mission movement. The fifth reader in the program actually talks about conversion. She says, “I was reborn and have a new life in Jesus Christ.”

WORLD THANK OFFERING--GIVING THANKS

This lesson again lists good things that have been done under the auspices of the UMW around the world. This is wonderful, but there is little mention of the Gospel of Jesus Christ as the motivating power for serving others and as a goal for service.

Generally UMW material, prepared by the Women's Division, is critical of capitalism and globalization. The prevailing economic perspective seems to be: There is only one block of wealth and if one group spends too much it is at the expense of others. The idea of growth of wealth is foreign.

This lesson does list one excellent example of how capitalism can work to benefit the poor. Aurelia, mentioned on page 55, borrowed money from a Women’s Opportunity Fund and was able to enlarge her fishing business and bring in more money for her family.

QUIET DAY SERVICE FOR A CALL TO PRAYER AND SELF-DENIAL--A GIFT OF A LIFETIME

I’m not sure that the Matthew 13 scripture used in this program ties in well with the lesson. It is a good lesson with a focus on service, but with little reminder that part of our mission is the Great Commission (Matt. 28:18-20).  On page 61 the readers talk about Methodist deaconesses and missionaries. They talk about their good works and finally do mention the wonderful quote I shared in the introduction. It bears repeating. It is a 1955 definition of the Methodist deaconesses’ call: “The vocation of a deaconess is not basically a social service but a spiritual dedication, not basically sociological but theological. Its secret and standard are, ‘Christ in you and the hope of glory [emphasis mine].’”

CONCLUSION

Overall, there is little dynamism in these programs. The call for self-examination is always good. However, guilt is not the best motivator. The mood of the lessons seem to be: “We’re bad, society’s bad, America is bad.” Our fallen world has plenty of evils and it is not necessarily bad to feel guilty—if there is a constructive way to focus on alleviating that guilt. How much more constructive it would be to remind our United Methodist Women that God is still God. He is our hope and strength. In His power we can do things to help.  In fact, the Lord strengthens us to do good.  Ephesians 2:8,9 says, “For by grace you have been saved through faith, and this is not your own doing; it is the gift of God—not the result of works, so that no one may boast. For we are what He has made us, created in Christ Jesus for good works, which God prepared beforehand to be our way of life.”