Author Archives: Jorge Acevedo

Workers For The Harvest by Jorge Acevedo

Wesleyan Accent

Workers For The Harvest by Jorge Acevedo

In the economy of the Kingdom of God, many of the ways the followers of Jesus are invited to live are counter intuitive. For example, Jesus taught his students strange things like, “If you want to be first, then be last” and “If you want to be great, then serve.”  We also see this counter-intuitive way of living in Jesus’ invitation for his apprentices to join him in Kingdom expansion work. In Matthew 9:35-38 (NIV), we read:

Jesus went through all the towns and villages, teaching in their synagogues, proclaiming the good news of the kingdom and healing every disease and sickness. When he saw the crowds, he had compassion on them, because they were harassed and helpless, like sheep without a shepherd. Then he said to his disciples, “The harvest is plentiful but the workers are few. Ask the Lord of the harvest, therefore, to send out workers into his harvest field.”

First, notice that Jesus models a Kingdom lifestyle of teaching, preaching (proclaiming) and healing birthed from deep, gut-felt compassion. Second, notice how our Rabbi charged his disciples to partner with him in this Kingdom harvest work. And third, note that Jesus does not ask them to pray for harvest, but instead to pray for harvest workers. This seems to me to be a counter-intuitive impulse. Honestly, for most of my ministry, I’ve prayed for harvest. “Lord, please send us more people!”  Counter-intuitively, my Rabbi is inviting me to pray for harvest workers. 

Can I honestly suggest that this seems to be an absurd command from our Rabbi? I thought harvest was the goal. Isn’t making more followers of Jesus our assignment as the Church? The answer is of course “Yes,” but Jesus here couches harvest work in how we pray. He inverts our strategy. Instead of praying for more harvest, he invites us to pray for harvest workers. I think Jesus understood that the heavy lifting in expanding the Kingdom on earth as it is in heaven would require more workers. The harvest is plentiful. It’s ready for harvesting. What Jesus calls for is more workers. He needs more women and men from every station and strata of life to join him in this harvest work.

 

John Wesley and the Power of Lay Leadership

Dr. Kevin Watson has given contemporary followers of Jesus in the Wesleyan stream of Christianity a great gift by summarizing the Wesleyan Standard sermons on his blog. His comments on the 33rd sermon, “A Caution Against Bigotry” are captivating. The message is based on the biblical text Mark 9:38-39 (CEB): John said to Jesus, “Teacher, we saw someone throwing demons out in your name, and we tried to stop him because he wasn’t following us.” Jesus replied, “Don’t stop him. No one who does powerful acts in my name can quickly turn around and curse me.” Dr. Watson remarks on this sermon:*

This sermon is written in the context of Wesley’s leadership of Methodism as a renewal movement within the Church of England and the tensions that were often just below the surface between his ordination as a priest in the Church of England and his leadership of Methodism. Wesley’s use of lay preachers, in particular, was controversial and is an important part of the background of this sermon…

As committed as John Wesley was to the Church of England and all things Anglican because of the sovereign movement of God through the people called Methodists, he refused to diminish it by sequestering the work of ministry to the ordained alone. This robust lay preacher strategy made and kept the fires of the Methodist revival stoked. This sermon defends his strategy to train and deploy lay preachers regardless of ecclesiastical pushback.

Watson also points out that Wesley’s argument for using lay preachers was the undeniable fruitfulness in the ministry of lay preachers. He comments, “…the sermon should be read in part as an appeal for not interfering with lay preachers whose ministry bears fruit [they are “casting out devils”] by leaders within the Church of England. The sermon has a variety of intriguing applications in the contemporary context.” 

 

Fruitfulness as the Proof of God’s Call

Watson discerns that the “key quote” in this sermon is:**

‘But what is a sufficient, reasonable proof that a man does (in the sense above) cast out devils?’ The answer is easy. Is there full proof, first, that a person before us was a gross, open sinner? Secondly, that he is not so now; that he has broke off his sins, and lives a Christian life? And thirdly, that his change was wrought by his hearing this man preach? If these three points be plain and undeniable, then you have sufficient, reasonable proof, such as you cannot resist without willful sin, that this man casts out devils. [III.3]

To quote a much-used southernism, “The proof is in the pudding.” The irrefutable personal life transformation and abundant ministry wrought by lay preachers was Mr. Wesley’s defense. But it wasn’t always this way for Wesley.

An incident in 1741 with the Assistant at the Society in London captures Wesley’s change of heart regarding lay preachers. Thomas Maxfield was a gifted young leader whom Wesley left in charge of the Society. The young, inexperienced leader took it upon himself to gather the entire Society and preach. This was beyond the scope of Maxfield’s responsibility and authority. Wesley quickly returned and scolded the young leader. Susanna, John’s mother, challenged him on his actions. Thomas Coke and Henry Moore record the incident like this:***

His mother then lived in his house, adjoining the Foundery. When he arrived, she perceived that his countenance was expressive of dissatisfaction and inquired the cause. ‘Thomas Maxfield,’ said he abruptly, ‘has turned Preacher, I find.’ She looked attentively at him and replied, ‘John, you know what my sentiments have been. You cannot suspect me of readily favouring anything of this kind. But take care what you do with respect to that young man, for he is surely called of God to preach as you are. Examine what have been the fruits of his preaching, and hear him also yourself.’ He did so. His prejudice bowed before the force of truth: and he could only say, ‘It is the Lord: let him do what seemeth good.

Upon carefully examining the preaching ministry of Maxfield, Wesley could not help but to see that God indeed had given the young leader gifts and graces for the preaching ministry. This was a defining moment for Mr. Wesley.

 

Raising Up Emerging Leaders for Today’s Harvest

I think we can infer from all of this that both Jesus and Mr. Wesley would affirm the need for fruitful, gifted workers for harvest work if the harvest is going to be “brought in.” Jesus modeled this with his apprenticeship of the disciples and Mr. Wesley rather begrudgingly at first, but enthusiastically later enlisted harvest workers to join in harvest work. Neither Jesus nor John Wesley embraced a caste system in their approach to leadership development.

So, what does a spiritual leader 2000 years removed from the ministry of Jesus and 275 years since the movement of the early Methodists do about enlisting, training and releasing emerging leaders? In reflecting on my experience of 40 years as a spiritual leader enlisting younger and newer leaders to join me in harvest work, I’ve noticed six common cries of emerging leaders. Wise and prayerful recruiters to harvest work intentionally hear these cries and build systems to careful harness them for harvest work. The six cries are:

  1. “Perceive me. Acknowledge and see me and my potential.”
  2. “Pick me. I want to be mentored and led well and honorably.”
  3. “Prepare me. Pour into me. I want to learn from you.”
  4. “Promote me. Give me opportunities that stretch me.”
  5. “Platform me. When the time is right, push me to the front.”
  6. “Pass it on to me. I need your blessing for my future.”

In enlisting, preparing and releasing younger and newer leaders for harvest work, we join in answering Jesus’ prayer for harvest workers and stand in the center of the stream of our Wesleyan tradition. The harvest is still plentiful. The cries of emerging leaders still echo. Will we be the ones who perceive, prepare, and pass on the mantle to the next generation of Kingdom workers?

 

 

*Kevin Watson. John Wesley’s Sermon “A Caution Against Bigotry: A Brief Summary.”

**Watson. John Wesley’s Sermon “A Caution Against Bigotry: A Brief Summary.”

***Adrian Burdon. Authority and Order: John Wesley and his Preachers.

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Accountability In The Wesleyan Way by Jorge Acevedo

Wesleyan Accent

Accountability In The Wesleyan Way by Jorge Acevedo

My youngest son spent a decade as a chef in training in many fine dining restaurants in the Southwest Florida area. Several of the eating establishments were seafood restaurants as you would expect living on the Gulf Coast. Nathan learned to cook some of the most fantastic fresh seafood dishes, but here was his dirty little secret. He did not eat seafood. He did not eat his cooking!

“Accountability” is one of those words in our culture, and sadly in the Church, that goes over as well as the word “evangelism.” People shut down when they hear it, but I think it’s because, like the word “evangelism,” we have not had good models and experiences of it. Typically, we think of accountability as a heavy handed, manipulative experience of being gaslit into doing stuff we’d rather not do. Such usage is often dished out but never practiced by those serving it. Let me suggest that there is a better way to describe and yes, even experience accountability.

Here’s a definition I would offer that I believe is in the Wesleyan spirit of “watching over one another in love.” Accountability understood from our holiness tradition is inviting trusted Christ followers to help me honor my most sacred commitments. If my walk with God, marriage, parenting, and vocation are some of my most sacred commitments then having a few trusted companions to help me stay faithful to those commitments is essential.

A lesser-known accountability group in early Methodism was a group of men and women hand-selected by John Wesley known as the “select society.” This group existed to serve as models of Christian perfection and as a training environment on both the doctrines and methods of the growing Methodist movement. Dr. Michael Henderson writes of the select societies, “The select society was an elite corps of those enthusiasts who had worked their way up through the ranks of class meeting, society, and band and were considered by both their peers and the leaders to be the standard bearers of the movement.”1 Yet unlike the scouting program of our day, there were no “badges” for being in the select society. It was simply an intentional gathering of women and men who embodied the best of the Methodist movement and desired to continue to grow in grace.

In A Plain Account of the People Called Methodists, Wesley describes the Select Society this way:

I saw it might be useful to give some advice as to those who continued in the light of God’s covenant, which the rest of their brethren did not want, and probably could not receive. So, I desire a small number of such as appeared to be in the state, to spend an hour with me every Monday morning. My design was, not only to direct them how to press after perfection; to exercise their every grace, and improve every talent they had received; and to incite them to love one another more, and to watch more carefully over each other; but also to have a select company, to whom I might unbosom myself on all occasions, without reserve; and whom I could propose to all their brethren in as a pattern of love, of holiness, and of good works.2

These were leaders who had been invited to live in rich, deep, formational community with one another. Personal holiness of heart and life, growing in ministerial capacity and living in gracious and accountable community were the aims.

It is also important to note that this became a place for Mr. Wesley to “unbosom” himself. This word, not used much in the 21st century, means “to disclose or reveal.” I find it fascinating that Mr. Wesley was self-aware enough to create a people and place for himself to live in grace and truth with fellow believers. Henderson reports, “Wesley encouraged a freewheeling and open discussion, especially on matters significant to the direction and policies of Methodism. He welcomed criticism of the system and of his own place in it.”3 Wesley understood the wisdom of a “do as I do” kind of spirituality. He “ate what he cooked.”

This is the stream of Christianity we find ourselves in as Methodists. This is how we understand accountability. Embedded in our DNA is a kind of accountability that fosters flourishing in our formation to Jesus as well as fruitfulness in our mission for Jesus. For more than 35 years, I have had a “band of brothers” with whom I can unbosom myself and it has been the game changer in my life and ministry. I’m eating Mr. Wesley’s cooking too.

So, how about you? Do a spiritual inventory right now. Do you have a band of brothers or circle of sisters with whom you can “unbosom” yourself? Who helps you discern how you are engaging in ministry to the world? Step into the way of accountability. It’s good for the soul.

 

1 Henderson, John Wesley’s Class Meeting: A Model for Making Disciples, 121.

2 Henderson, John Wesley’s Class Meeting: A Model for Making Disciples, 122.

3 Henderson, John Wesley’s Class Meeting: A Model for Making Disciples, 123.

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A Blue Christmas: The Good, the Bad, and the Ugly by Jorge Acevedo

When I was a kid growing up, one of my heroes was Clint Eastwood. He stood alongside John Wayne as one of the baddest dudes on the planet in my book. From “Dirty Harry” to “The Outlaw Josey Wales,” Clint Eastwood seemed to always play the quiet but intense characters. But by far, my most favorite Clint Eastwood movie was “The Good, the Bad and the Ugly.” Clint played “Blondie” who was the good guy. “Angel Eyes” was the bad guy and “the Rat” was the ugly guy. The iconic scene is the Mexican standoff at the end of the movie between these three.

The Good, the Bad and the Ugly.

Sounds a lot like life to me. It is possible to categorize most of life into one of these three categories. Think about this with me. Much of life is very good. Think about the many good things in your life or as the old hymn says, “Count your blessings. Name them one by one. And it will surprise you what the Lord has done.”

In my life, I’d include on my “good” list, first and foremost Jesus. Thirty-eight years ago, lost in a world of addiction, I finally noticed the One who had noticed me since my first breath. Jesus is on my “good” list. My wife Cheryl and I have enjoyed 38 years of marriage. We deeply love and respect each other. My sons and grandkids, siblings, and parents, countless friends, all make the list. Being one of the pastors at Grace Church for more than 20 years is on my list. And the list goes on and on. So what’s on yours?

When you came in, you were handed a treasure chest. These were hand painted by the children of JCE Elementary School, the school in Suncoast that we have adopted. If you open it you’ll see three small sheets of paper. Please take out one and grab a pen from the seat back in front of you and write out a handful of the “good” of your life. “Count your blessings. Name them one by one. And it will surprise you what the Lord has done.” Take just a few moments to do this right now.

It would be spectacular if all of life was “good,” but we know that is not so. Jesus even said, “Here on earth you will have many trials and sorrows.” (John 16:33b NLT). As we say around here often, life has a big “if” in the middle of it. Life is “iffy.” That’s why we don’t just have a “good” list, but we also have a “bad” one. For most of us here tonight, what drove us to the Blue Christmas service was some kind of pain, some kind of heartache, and some kind of grief. Life is a contact sport. Someone we deeply love dies. A relationship is severed. A job is lost. A diagnosis is given. A dream becomes a nightmare. Life dings us. Sometimes it dings us bad. The wound in our soul is tender and we wonder whether it will ever heal.

On my “bad” list for 2016 is a very painful trial and sorrow. On the morning of October 17th, our precious 17-month-old granddaughter Zoe was hit by a car and airlifted to Tampa General Hospital. I was speaking at a conference in remote northern Alabama when I received word of the accident via email. We had no cellphone reception where as I was and so I sped to the Atlanta Airport. For 30 minutes I did not know if Zoe was alive or dead. It was agonizing leaving me with PTSD-type symptoms and bringing our family and friends to their knees. This accident took the breath out of us. So let me ask you, what’s on your “bad” list tonight?

Inside your treasure chest is a brown sheet of paper. Would you please take it out? How about you jot down the “bad” of your life right now? Put words to your “many trials and sorrows” experience.

So, what does “ugly” of our life look like? I would describe the “ugly” of our lives as those parts of our lives we are ashamed or embarrassed about. They are the hurts, habits and hang-ups of our lives that because of the “bad” in our lives, we turn to so we can cope.

It’s the overworked and underappreciated mom, who diligently works a full time job, faithfully cares for her family, humbly serves in her church and quietly but destructively manages her too full life with alcohol. It’s the stressed out businessman who is juggling too many responsibility and rages on the people he loves the most. It’s the lonely young adult who secretly views pornography and lives racked with self-hate and self-condemnation. Everybody has something on his or her “ugly” list. What’s on yours?

During this holiday season, I’ve seen some of the “ugly” of my life peek out. I only know to call it uncontrolled anger and sadly it’s been directed towards Cheryl, my wife. Now I have a few good reasons to be a but angry yet I know as a follower of Jesus that uncontrolled anger is not God’s best for my life. This is some of my real time, Christmas 2016 “ugly.” What’s yours?

One last time, would you please take out your treasure chest and find the tattered piece of paper and jot down your “ugly” tonight. Maybe you just need to put a symbol or some initials. This is just between you and God.

“The Good, the Bad and the Ugly.” We all have something in each list. Tonight, I want to remind you that life is a complex mixture of all three kinds of experiences…good to celebrate, bad to grieve, and ugly to heal. Tonight, our treasure chests hold all three. Go with me now to the nativity scene. The shepherds have come and gone and now wide men or magi arrive. These, the most intellectual and astute philosophers of their day come to manger. Matthew tells us what happened:

“They entered the house and saw the child with his mother, Mary, and they bowed down and worshiped him. Then they opened their treasure chests and gave him gifts of gold, frankincense, and myrrh.” – Matthew 2:11 (NLT)

They opened their treasure chests in the presence of Jesus.

I want to invite you to do the same thing. Would you open up yours? I want to invite you to close your eyes now. In your treasure chest is the good, the bad and the ugly of your life. Imagine with me that you are approaching the manger and there you bow down with your chest and you lay it at Jesus’ feet. You thank him for the good things in your life. You ask him to heal the bad things in your life and you surrender to him the ugly things of your life. Let’s pray.

One last thing! A few weeks ago, I was privileged to attend a pre-screening of the new Will Smith movie “Collateral Beauty.” I highly recommend it. In the movie, Will Smith plays a highly successful marketing executive whose young daughter dies. It’s the journey of his healing and recovery from this unthinkable tragedy. The one line that rocked me was when a mysterious woman in a hospital tells the mother whose daughter is dying this word:

Make sure you notice the collateral beauty.

Think about that with me. Make sure you notice the collateral beauty. What did this mysterious woman mean? She means that when we walk the lonesome valley of pain and suffering, there are glimpses of God’s grace along the path.

Many of us know the famous shepherd’s psalm, Psalm 23. I do not believe I have ever officiated at a funeral that I did not read these words of hope and comfort. After declaring that the Lord was his Shepherd who takes him to still waters and green pastures, the tone of the psalm shifts. You know it:

“Even when I walk through the darkest valley, I will not be afraid, for you are close beside me. Your rod and your staff protect and comfort me.” – Psalm 23:4 (NLT)

What you might not know is the Valley of the Shadow of Death is an actual place in Israel. When Pastor Wes took a crew of folks from Grace Church to Israel this winter, Jimmy Nammour, their guide took them to this place. But here’s what you need to notice my precious friend. At the deepest depths of this valley is a waterfall and a fresh water spring. There is collateral beauty even in the valley of the shadow of death.

Remember that I told you about my granddaughter Zoe’s accident. Let me share with you one example of the collateral beauty as we walked this valley as a family. During the days following the accident, my email, text and messaging boxes filled up with precious friends and acquaintances from all over who prayed for Zoe and our family. One of the messages I received was from Jimmy Nammour, our guide in Israel. Jimmy was in Bethlehem at the Church of the Nativity where many believe the manger where Jesus was born in stood in the 1st century. Here Jimmy and several other followers of Jesus gathered to offer healing prayers for our Zoe. In the midst of this dark night, we saw a glimpse of God’s amazing grace as Arabic-speaking followers of Jesus gathered at the birth place of Jesus to pray for her and us.

Tonight, you do not have to travel to Bethlehem. The Jesus of Bethlehem’s manger is here. At this table, you can meet him as we remember the collateral beauty of Jesus’ life and death on the cross and experience the hope and healing of his glorious resurrection.