"Power tends to corrupt, and absolute power corrupts absolutely." Lord Acton

Thomas Oden: The Tradition of Voluntary Poverty

A noteworthy quote on voluntary poverty from Thomas C. Oden. Oden has consistently articulated the concern that modern Christian theology is often tainted by political agendas, such as the radical elements of liberation theology. Here, Oden rebuffs the myth that a historic and conservative Christian theology has been anything less than strong in its identification and assistance in defense of the poor. Oden is a United Methodist theologian who is also an emeritus professor at Drew Theological Seminary. In addition, Oden is general editor of the Ancient Christian Commentary on Scripture.

Some imagine that a high Christology necessarily tends to be neglectful of moral responsibility. Those who buy into the Marxist view of history tend repeatedly to sound this alarm. Insofar as such a distortion occurs, it is inconsistent with classical Christian teaching, where the assumption prevails that the confession of Jesus as Lord has insistent moral meaning and social implications. Christians who call for an identification with the poor do so out of a long tradition of voluntary poverty, which follows from Christ’s willingness to become poor for our sakes.

The Word of Life, Prince Press, 2001, p. 9.

Latin America’s Messengers for Recycled Marxism

An assortment of radical socialist chums gathered in Caracas, Venezuela for a lively discussion on the issue, “United States: A possible revolution.” The event was part of the third annual Venezuela International Book Fair on November 9-18, and featured the usual campus radicals, anti-American crusaders, and Marxist activists. As usual among committed Marxists, the main target of evil and oppression in the world is the United States.

Writing a summary of events for the Militant, Olympia Newton’s article is titled, “Venezuela forum debates prospects for revolutionary change in U.S.” The Militant describes itself as “A socialist newsweekly published in the interests of working people.” Rebuffing the claim that America has a revolutionary past at the event was Richard Gott, a British author and defender of Hugo Chavez and his government. Newton quoted Gott in her article:

“There has never been a revolution in the United States, and anyone who thinks there has been is ignorant of their own history,” responded panelist Richard Gott, a British author and journalist. Gott said the American Revolution, which defeated British colonial rule, could not be considered a revolution. Rather, it was a war to take land from Native American tribes, whose territory, he said, was being protected by the British royal army.

“No, a revolution is not possible in the United States,” said Gott. “It is conservative and reactionary. The only hope is Latin America.”

Newton also quoted Black activist Amiri Baraka who is known for his 9/11 poem, “Somebody Blew Up America.” Amiri Baraka suggested some reforms to help spark the revolution:

“That revolution has never been completed,” Baraka said. “There is still no democracy for Blacks.” He proposed that Blacks and Latinos, including the “progressive” Black bourgeoisie, unite around a program to abolish the electoral college; establish a unicameral parliamentary system; ban “private money” from election campaigns; make voting compulsory; and restore voting rights to felons. Such constitutional reforms, he said, would shift power towards “people’s democracy” in the United States. Revolutionary goals could then be put on the agenda.

If you recognize these ideas, some of the thoughts such as repealing the electoral college, felons voting, and banning private money in elections has found its way into the mainstream of American political debate.

So while the prospects for a Marxist revolutionary change in America are not bright, radical ideas are found in many mainline denominational churches. I remember attending a Virginia Annual Conference of the United Methodist Church for The Institute on Religion and Democracy and seeing many copies of Fidel Castro’s book, War, Racism and Economic Justice: The Global Ravages of Capitalism prominently displayed by the Women’s Division of the United Methodist Church.

Hugo Chavez, a voice of authority and leader for many of the politically oppressed in Hollywood, has also found passionate supporters among some entrenched in leadership of mainline churches. It’s a reminder of their past love affair with Daniel Ortega and the Sandinistas and the old cliche, “The more things change, the more they stay the same.”

Francis Asbury & The Rise of American Methodism

Francis Asbury was so well-known in early America that letters addressed to “Bishop Asbury, United States of America” were delivered to him. During his life, Methodist Bishop Asbury (1745-1816) is said to have preached well over 16,000 sermons and traveled nearly 300,000 miles on horseback alone. The explosion of Methodism in the United States after the American Revolution, and during the Second Great Awakening is well documented in the history of the church. When Asbury arrived in the colonies, Methodists numbered at most a few thousand, but most likely were fewer than that. By the time of Asbury’s death, the Methodist Episcopal Church was the largest denomination in the U.S. with more than 200,000 members.

Asbury’s dedication is renowned, he was a man who rose everyday at 4 a.m. for prayer, devotion, and to teach himself biblical languages. Asbury was self-educated, and he organized schools for young people. Many of his days he spent on horseback, where he traveled far and wide to bring the Good News to the American frontier. Asbury was famous for being seen on American trails, riding and reading at the same time, in order to not have any idle moments. In fact, just by the sheer physical demands of his travels, it had a serious effect on his health. Always pushing himself to the end, he was so weak by the end of his ministry, he had to be carried to his carriage after his last sermon.

Mark Tooley of IRD, looks back at Asbury’s influence in America with an article for The American Spectator, “Asbury, Itinerant Leader.” His article recalls President Calvin Coolidge’s dedication speech of the Asbury statue in Washington. Tooley also reminds us of the importance of faith in the history and founding of our nation. Tooley says:

Today, almost nobody notices the Asbury statue any more, and few outside of diehard Methodist circles even remember who Asbury was. But the Coolidge dedication and speech were front page news in Washington, D.C. newspapers in October 1924. Coolidge called Asbury a “prophet of the wilderness” who is “entitled to rank as one of the builders of our nation.” But the President also exploited the opportunity to speak more largely about the role of religion in American civic life.

Comparing Asbury with some mainline denominational leaders, Tooley also notes of Asbury:

Unlike some of his modern mainline Protestant successors, who advocate a stale 20th century Social Gospel, Asbury had little direct interest in politics, despite living during some of history most revolutionary times. “Methodist preachers politicians! What a curse!” he once remarked. Asbury’s 50 years of journaling barely mention the momentous events of his day. He never mentioned Thomas Jefferson, John Adams, James Madison or Andrew Jackson, though he likely met them and many other great statesmen. Estimated to travel about 6,000 miles every year, Asbury was probably the most traveled American of his era.

During the outbreak of the American Revolution, Asbury was the only Methodist minister to remain in America. Mark Tooley correctly notes of Asbury’s views, saying, “When [John] Wesley, an ardent Tory, denounced the Revolution, Asbury remained publicly silent, while privately lamenting that the ‘venerable man ever dipped into the the politics of America.’”

Tooley also addresses the Methodist character which was so influential in early America:

While the early Methodist Church mostly stayed out of politics, it created an ethos that deeply shaped early American life. Methodism encouraged thrift, hard work, entrepreneurship, private philanthropy, and civic righteousness. Even if the church itself did not become politically active, Methodist individuals became renowned for their reforming zeal. But their main focus was always on the Gospel.

“He did not come for political motives,” Coolidge rightly observed of Asbury. “He came to bring the Gospel to the people.” Asbury preached to whites, blacks and Indians. He opposed slavery and was indifferent to wealth. He confirmed to early Americans that morality and religion were inextricably linked.

Tooley’s article brilliantly notes the zeal of American Methodists, who contributed greatly to the early days of our Republic. While Asbury knew and conversed with famous politicians of his day, his main mission was to win souls for Christ. He sacrificed worldly comforts to travel and preach the gospel, often in what we would describe as deplorable conditions. His legacy can be seen by the fact there are Methodist Churches in almost every American community to this day. He organized and led the famed Methodist Circuit Riders, who pushed themselves out deeper and further in the frontier, so that no American souls would miss the chance to hear the Good News of Christ. American Methodism would do well to recapture the spirit and fortitude of Francis Asbury.