The Middle Way

In our world today, we are often drawn into extreme, all or nothing, ways of thinking.  In varying forms and degrees, it is expressed like this, "what I believe is absolutely true and alternative viewpoints are absolutely wrong."  So much do we believe this, that we will often resort to name calling and sometimes even lies to make those who think differently look bad, in order to discredit them.  I am not sure what about us is so easily swayed in this direction.  We become so black and white in our thinking, that we become afraid of the gray or we live in fear that somehow the gray will destroy our identity (as if we are defined primarily by the views that we hold on any number of matters).  We bring this into our politics, our churches, our families and our friendships.  The truth, though, is that most of our life is spent in the gray areas and whatever beliefs we hold today, there is a good chance that they will change, develop, grow, or even do an about face in the future.  This is not something to be scared of, in fact, it means that we are thinking, studying, reflecting, learning and growing.  Perhaps our willingness to live in the gray is a measure of our maturity.

The story that is capturing the headlines these days is the stalled negotiations between the President and Republican and Democratic congressional leaders over raising the debt ceiling and how to reduce the deficit.  One side is adamant that the deficit should be reduced through spending cuts and another through increasing revenue.  As we have watched each side slip into their respective corners and become entrenched we see the failure of such black and white thinking;  it cuts off  communication, it breaks down relationships, and it leads to no visible progress in resolving important issues.  I wonder how different the talks might be if both sides stepped aside from their particular points and became willing to start in the middle;  to recognize that a lasting solution will come when the best ideas of every side are considered, put on the table, and given serious evaluation.  A stubborn holding to party lines has failed miserably...maybe it is time to find a middle way.

Now, I don't pretend to know exactly what that middle way would look like in deficit reduction.  I am neither an economist nor a politician, I am a preacher.  What I do know is that the process is not working and maybe our faith shows a better way.  As United Methodists, I believe that our tradition puts us in a place to be a voice of moderation in debates such as this.  We have often been called "People of the Middle Way"; as I said before, perhaps the time is right for a middle way approach not just in the deficit debates, but in our country as a whole, and in our family and personal conflicts, as well.

In the time that John Wesley lived, there were many theological issues and struggles that played to the passions of people throughout Christendom; questions about the relationship between faith and works, scripture and reason, tradition/ritual and spontaneity, grace and human responsibility.  Throughout Christian history there are numerous examples of people and groups who have gone to either extreme on any of these issues; many times leading to disastrous consequences and certainly un-Christian behavior. In Oxford a few weeks ago, I stood in the center of the road to observe a cross that marked the spot where heretics (those with opposing viewpoints) were burned at the stake.

 In each of these conflicts, though, John Wesley was a master at finding the middle way, the best of both.  First, part of the Protestant Reformation was an emphasis on faith/belief in the salvation process, over and above any works that we have to do.  The downside was that many simply saw works and acts of charity as a side item to true faith; they are good but not essential.  In some cases, works were almost treated as "that which we do not mention" (to adapt a Harry Potter phrase).  Yet, as Wesley read the scriptures, it was clear that there was a place for works in our salvation process; Jesus taught that disciples had to do things, so did Paul and others.  At the same time, it was clear in the New Testament that faith was at the heart of salvation, too.  Thus, Wesley's theology did not emphasize one to the neglect of the other, he made room for both faith and works in his understanding of true salvation, they were both necessary. 

Similarly his understanding of grace and human responsibility fell along such a middle way.  God's grace was certainly the primary operator in salvation.  God's grace, or love, was present and extended to us before we were even aware (prevenient), it forgives us sins and failures (justifying) and it helps us to grow to become more like Christ (sanctifying).  Salvation is clearly a work initiated by God, not by us.  Yet, for Wesley, that doesn't mean we practice a passive discipleship.  Through means of grace, acts of piety and mercy, humans give themselves to be transformed/healed/saved by God's grace.  That is why he worshiped, prayed, read Scripture, received Communion, cared for the poor, comforted the sick, and stood against slavery; they were all means of grace that helped to connect with God's grace.

Further, in Wesley's time, debates raged over whether Scripture alone was needed for salvation, and whether there  was a place for reason, tradition, and personal experience.  Keeping true to form, Wesleyan theology teaches that we are a people who encounter God primarily through the Holy Scriptures, but in order for us to understand the writings in a deeper, fuller way we need the lenses of tradition, personal experience, and reason.  A final example, as debates rose about tradition and spontaneity in worship/preaching, John Wesley believed in and practiced field preaching (preaching in street centers, town squares, and coal mines ,rather than churches or cathedrals-a practice frowned upon in Wesley's day, since it was spontaneous, sometimes disorderly, and smacked of dissent).  At the same time, Wesley instructed early Methodists to attend the churches and cathedrals. He was suspicious of any attempts to separate Methodism from the Church of England.  On my recent trip to England, I saw both city centers where Wesley preached and I stood at pulpits from whence he spoke; both visible examples of Wesley's middle way. 

In each of the above examples, John Wesley could have gone to one extreme or the other, but refused.  As a result he developed a theological tradition that had the ability to take the best of any two sides and work them together to find a deeper understanding.  Scholars have long pointed out that John Wesley was not a novel theologian, rather, he had an ability to weave together various points of view.  Some will criticize a middle way approach as avoiding the issue or believing in nothing.  Here again, Wesley shows that such a critique is misguided.   A middle way approach does not say anything goes, it takes a look at the best of all sides and constructs a deeper and more creative solution.  It is an affirmation that as Christian people, we can do far more than become locked in our prisons of black and white thinking.   With the Spirit's help and guidance, we can approach problems, disputes and conflicts in a way that is creative, relationship building, and lasting.  I think people today are ready for such an approach.  May this be a gift that we as Methodist people bring to the world.

God's Peace,

Brett