|
Section
Four
A Gospel Response: The Message, the Minister, and
the Church
|
PART 1 -
THE MESSAGE
|
|
The message of the Gospel responds to the needs of
the Pagan community, and critiques it at the same
time.
The cry for acceptance, the search for freedom and
creativity, the desire for intimacy in community,
and the passion for genuine spiritual experience are
all issues which are met in the Gospel of Jesus Christ.
The cry for acceptance finds its tears dried, and
its call answered next to the woman at the well, and
on the path home with the Prodigal Son. Stories of
acceptance fill the pages of scripture. Terms of acceptance
offer solace to the lonely heart as well. Doctrinally
packed words such as adoption, justification, and
reconciliation are more than just dry theology. They
are terms of acceptance offered to wayward men and
women, from the extended heart of the Father.
The search for freedom and creativity is met in very
concrete ways through the Gospel. We find that truth
empowers us to experience freedom. (Jn. 8:32) Creativity
is found through connection to the Creator, Who seeks
to indwell those who trust in Him, and then promises
that we shall become His workmanship, fulfilling His
creative works. (Eph. 2:10)
The desire for intimacy in community is met in the
definition of the church as a family. Mothers and
fathers in the faith offer mentoring through life's
struggles, brothers and sisters in fellowship help
cheer us on, and carry our overload. The scriptures
envision a church which fulfills the Psalmist's statement,
"he sets the solitary in families."
The passion for genuine spiritual experience is resolved
in the Gospel. We discover the heart of God searching
for us, with far greater passion than our search for
Him. The scriptures remind us of this in stories such
as the Parable of the Lost Coin, and in the teachings
of Jesus, who tells us that He came to seek and save
that which was lost. The ultimate statement of God's
passion for us comes in the actual Passion story.
The suffering Savior proves His desire through actions
much louder than words. If these things weren't enough,
we discover that the very heart of the salvation is
experience is knowing God. (Jn. 17:3 and Jer. 31:31-34)
The relative views on truth and morality, the mechanistic
approach to God and creation, the rebellion of anarchy,
and sensuality as a source of inspiration are areas
critiqued by scripture. Relativity in truth is challenged
by the concept of allegiance found in the scriptures.
"Choose this day whom you shall serve," is a challenge
repeated by various means throughout the Book. Salvation
is in no other name, but that of Jesus. The parable
of the two sons asks us, "which one did the will of
his father?" Man's existence begins with a challenge
concerning his allegiance, which resets his course
in a disastrous way, and the story of man's history
is the redemption of this error. We are not allowed
to view everything as acceptable, or every being (visible
and invisible) as good, when we read the scriptures.
The Bible forces us into a worldview which sees hostile,
and evil forces at work, and we find ourselves in
the middle of the struggle.
Relativity in morality is challenged by the 10 commandments.
Yet, a mere restatement of their requirements is not
sufficient. Identifying the source of these commandments
as being the very character of God Himself causes
the Neo-Pagan to see that they are not self-serving
demands created by manipulative priests, or impulsive
requirements of a capricious God. Seeing these commandments
as a method for making life work right, also sets
them in a different light. Much like the Pagan understands
the Wiccan Rede, the 10 commandments establish a pattern
for success in every avenue of living. And yet, they
are not the totality of the law. Much like Wiccan
Rede is a single statement defining all performance
of thought and action for the Pagan, there are two
pithy statements the scriptures have given us to live
by: Love God with all your heart, soul, mind, and
strength; and love your neighbor as yourself. The
fulfillment of these encompasses all that we can think,
feel, or do. It is an all consuming guideline for
living, and clearly speaks to the issue of moral relativity.
We are also forced away from a mechanistic view of
God and creation in the scriptures. Through the stories
of man's relationship with God over the millennia
we come to appreciate a God who is personal. He will
not be manipulated by human will, and views such attempts
as rebellion. (I Sam. 15:23)
The rebellion of anarchy is clearly critiqued in scriptures
as well. Self-will is seen as a source for man's trouble
not an answer to it. Surrender to the will of God,
and obedience to Him are seen as "the whole duty of
man." (Ecc. 12:13)
Solomon gives us a clear picture of the man who tries
to discover wisdom through sensuality. His writing
in Ecclesiates answers not only the problem of anarchy,
but also the belief that sensuality can be a source
for inspiration. Through the many wives, the accumulation
of wealth, and even chemical pursuit of wisdom, Solomon
discovers that everything is empty except for the
pursuit of God.
|
|
MODELING THE MESSAGE
FOR THE PAGAN AUDIENCE
|
|
Myth is a common form of value communication in Pagan
circles. This becomes a model for communicating the
Christian worldview to the Pagan audience (individual
or group). This can be done in a couple ways. One
way is to learn to tell the parables, and the stories
of the scripture, and to be able to clearly discuss
the truths which they teach. I have found that this
method of communication gains an ear which might otherwise
be turned away. Secondly, the myths of Paganism can
be contrasted against the parables and stories of
scripture. In this way, worldviews are contrasted
against one another. Below is an example of how I
contrasted a Pagan myth of creation with the Parable
of the Prodigal Son. Discussion with the Neo-Pagans
who responded was very open, and well received.
|
Before all things there was the Goddess. Alone,
awesome, complete within herself. She looked into
the curved mirror of dark space, saw her reflection
and fell in love with herself. By her power she
drew it forth, and made love with herself. She called
it "Miria the Wonderful."
Their ecstasy brought forth all that is, or was,
or ever shall be. The Goddess became filled, and
then swollen with love, and she birthed the bright
spots which became all living beings.
But in that great moment Miria was swept away. As
she moved away from the Goddess she became more
masculine. First, she became the Blue God - gentle
laughing, full of love; then the Green One, mighty,
rooted in the earth, the spirit of all living things;
then the Horned God, ruddy yet with the face of
death. But always desire draws him back to the Goddess,
always circling her, seeking to return to his love.
|
|
There are two most basic things which spring forth
from this myth: 1) That the Pagan system is a matriarchal
system. 2) The Neo-Pagan system is highly sensual.
|
There was a father who had two sons. One day the
younger came, and asked for his inheritance. "What
use is it." he thought, "if I cannot spend it?"
Although the Father was not pleased to do so, he
gave the son his portion of the inheritance.
Immediately, the son left home to spend it on wasteful
living. So, the younger son partied, and spent his
inheritance on fast living, and loose women. Soon
the inheritance was totally spent.
This younger sons friends, which he had gathered
around him, while he still had money, all began
to leave him. He was left without money, without
shelter, and without food. He finally found a job
feeding pigs, and his pay was to eat what the pigs
ate.
Coming to his senses, the son said, "My father's
servants are doing better than I am. Perhaps I should
return home and hope that father has mercy upon
me."
So, he returned home, and while he was still a great
ways off, his father saw him, and prepared a feast
in his honor. The elder son was upset, saying, "I
have been a good obedient son, and you have not
feasted i my honor, but you are doing this for your
son who has wasted your money on harlots!" The father
responded saying, "You have been with me always,
and everything I have is yours, but this is my son
who was lost and now is found. Now is the time to
celebrate!"
|
|
This parable illustrates the following contrasting
themes: 1) Christianity is a Patriarchal system. 2)
Self love, and sensuality are destructive patterns,
but are not beyond repair. 3) Even when you feel like
you are beyond acceptance, the Father is there to
reach out in love to you.
|
Notice how the themes contrast, and
speak opposite values. One system is patriarchal
the other matriarchal. One system identifies sensuality
as a positive trait, and other sees it as a self
destructive pattern, yet God is offering to reach
out in help.
Two things are happening in this contrast. On one
hand, positions of difference are being opened up
for discussion, and on the other, the Gospel element
of acceptance is being related.
When it comes to discussing the
issue of sin, and morality with those in Paganism,
we find ourselves upon most fragile territory. As
Olwen said, "Who wants to be told that they are
wrong?" This is particularly true for the way in
which we live. Yet, the law was given to be a schoolmaster
leading us to Christ, (Gal. 3:24) and the law most
definitely critiques human behavior. How should
we approach this issue then?
The place to begin is by giving the source, and
the purpose of the law. (See above in the scriptural
response to relative morality.) Yet, people will
always be more open to discussing standards for
behavior, if it is a standard which they have adopted
for themselves. In the case of the witch, those
standards are the Wiccan Rede, and the Three-fold
Law.
The 10 Commandments can easily be compared t the
Wiccan Rede, and it can be seen that the breaking
of the commandments also breaks any possible fulfillment
of the Rede. Adultery for example breaks the 10
commandments, and at the same time harms the person
who is cheated against, and causes the one who cheats
to violate his own will by breaking a promise. Clearly
both the Rede and the Commandment are violated.
Once it is seen that the Rede has been violated,
the Three-fold Law comes into effect. If you have
ripped out someone's heart through violating the
promises in a marriage agreement, does that mean
you can expect your own heart to be broken in triplicate?
Maybe, even have it literally ripped out?! What
a wonderful opportunity to contrast the merciful
God of scripture, against the mechanistic unchanging
rule of Paganism!
|
PART 2 - THE MINISTER
|
The style of communication which the minister to the
Pagan community adopts should be one which effectively
relates to Pagan culture. The following principles should
be helpful guidelines for positive, relationship building
communication. They should become character affirmations
for the person who reaches out to the Pagan community.
|
1. I will critique without personal
judgment. By this I mean, that my personal opinions
of an individual, my respect of their humanity (as
holders of the Imago Dei), and my desire for their
good, will not be diminished by the critique which
the Laws of God, and the presentation of the Gospel
place upon their religious views, or their personal
lifestyle.
2. I will listen, even when I know what is going
to be said. The ultimate statement of respect for
an individual's value is the honor of their experiences,
and their philosophical worldview. This does not
mean, I agree. It does mean I listen, and respond
respectfully.
3. I will learn to place elements of the Gospel
in short story form. Seeing that this is a primary
means of communicating values, and religious thought
in Pagan mythology, I will utilize the same methods
to present truths from scripture. The stories of
the Bible, the personal testimonies, parables of
scripture, and myth-like stories developed around
Biblical themes will become a part of my repertoire.
Placing truths in 1 to 2 minute story blocks could
prove to be a valuable asset for personal witnessing,
and preaching.
4. I will learn to challenge worldviews with questions.
Critique can be presented in question form, just
as easily as it can be offered in commanding tones.
Questions place the "ball" in the listener's court.
The question asks the listener to actively participate
in the process of thinking through the critique,
or value which is presented. Such thinking offers
the opportunity for metanioa. (Repentance, or a
change of mind.)
5. I will develop the skills of encouraging interaction
and discussion. This is a primary method of communication
in Pagan gatherings. Openness is a high value. An
open, actively listening system is looked upon positively,
and will become a great resource for evangelism
and growth.
|
MINISTER AS SHAMAN AND TEACHER
|
The model of Shaman/Teacher which was
recognized earlier as the primary model in American
Neo-Paganism, becomes an excellent role for the Christian
leader in a Pagan community.
In a shamanic role, the Pastor can be an example of
how men and women can pursue God, and discover the answers
to life's problems on their own. The anarchic Neo-Pagan
system has helped to create a culture which desires
to be led into experience, and into discovering working
answers for life, but tends to refuse authoritarian
leadership. In such a case, the shamanic role appears
to be more effective than the priestly role.
On the other hand, American Neo-Pagans are informationally
aware individuals. They read more than the average American,
tend to have an above average education, and often are
computer savvy. They tend to enjoy philosophy more than
the average American, and also tend to be highly relational.
Learning to teach utilizing story, parable, illustration,
and word pictures could become quite effective. Learning
to debate while at the same time avoiding tension, and
terms which are immediate stumbling blocks is also a
positive trait in becoming a teacher who can be received
by the Pagan community.
|
PART 3 - THE CHURCH
|
When in Rome, do as the Romans do. This
cliche reminds of us of Paul's principle of cultural
adaptation for the sake of reaching the lost. (1 Cor.9:19-22)
In modeling a church which will reach American Neo-Pagans,
Pagan culture, and religious structure present us with
some examples of what we can, and can not do.
A traditional church setting may still have a draw to
a small number of Neo-Pagans. These are people who have
embraced the "Old Ways," yet have retained their fellowship
with a Christian congregation. These individuals often
appreciate the rituals within a high church, but somehow
see them in a different, or new light.
Generally speaking, the Neo-Pagan rejects the traditional
models of Christianity. They are something which he/she
has grown up with, and has left for greener pastures.
|
A CHURCH TO REACH PAGANS
|
Covens are traditionally no more than
13 members. This is not standardized in Paganism by
any means, but it does give us a point of reference
for reaching Neo-Pagans: Develop small group ministry
within the church. They like it, they often understand
the dynamics of community, and it is something they
are familiar with.
Festivals have become a normative expression of Pagan
life. These festivals happen fairly often throughout
the year. Although the average Pagan may attend only
a few of the larger ceremonies, symposiums, and weekend
retreats each year, these have become a great source
of inspiration. From this we might ascertain this point:
Periodic gatherings for renewal would help to reach
those in The Craft.
Pagans are generally well read. They like to discuss
issues on a philosophical level. This has been my experience
in almost every case. From this tendency, which we see
in the personality of the Pagan, we might respond in
this manner: Open format teaching times which offer
discussion, and questions and answers, would be of interest
to many Pagans.
Pagan religion is highly experiential. Any attempt to
reach Pagans must take this into account. Opposing sensuality
as a source of inspiration will be necessary at some
point along the path towards conversion, but experience
of the spiritual is of critical importance to those
in Witchcraft. From Pagan spirituality we gain this
insight: The church which reaches Pagans will emphasize
experiencing God. Therefore, worship will be central
to the life of the church. An important distinction
should be made about the quality of worship here. Simple
worship music with in-depth spiritual experience, will
be far more appealing than high quality show styled
worship. Pagans are familiar with simple, nonprofessional,
experiential worship rituals. A second principle can
be taken from this desire for experience found in Pagan
culture: The leaders of the church which reaches Pagans
will be people who learn to facilitate spiritual interaction.
It will not be enough to know how to teach, and how
to pray for others. These leaders must know how to encourage,
create, and enliven discussions, times of prayer, and
other open expressions of worship and fellowship.
Leadership in Pagan circles tends to be loose. The Shaman
is often seen as the model of true leadership. Olwen's
style of leadership is indicative of the Pagan style.
In her teaching, she did not tell people what to believe,
but taught them how to experience. Although this emphasis
could be taken too far within Christianity, we do learn
something from Pagan leadership style. Church leadership
must learn to train people in discovering solutions
for themselves, if they hope to reach the Pagan culture.
Ultimately, what it comes down to in the final anayisis
is this: The church which will reach Pagans must realize
that Witches are real people too.
|
|
|
|
