Otterbein is a Cool Dude

The UCC for me is the first Denomination that is post-denominational. When you take four unlike streams and combine them into a movement that has been going 50 years strong, there must me something special behind it. There must a great history of doing this. This Generous Orthodoxy that the UCC represents can be traced all the way back to the 1700s in the man Philip William Otterbein.

Philip William Otterbein was born on June 3, 1726 with a fraternal twin, in the town of Dillenberg, Germany. He attended seminary in Germany. He was trained in “Federal Theology” which was in contrast to the predestination theology of John Calvin. Otterbein believed that human beings can make faith decisions that emphasize free will. "What God offers and what Christians need is an interiorly experienced faith relation which permits God to release his power in the continuing transformation of the believer's life."

He went to America landing in NY in 1752 and began ministry in Lancaster, PA. Otterbein and his missionary colleagues faced a period of decline in the religious commitment of the diverse population. During the struggle for American independence and the Revolutionary War, "only about five percent (one in twenty) of the colonial population openly professed religious faith or admitted church relationship." We too are facing a period of decline after being the “Church on the Green” for so long in the 1950s to the 1970s. In a time of closing and fracturing churches, we’d do well to learn from Otterbein’s example.

Otterbein left the Lancaster Church in 1758, apparently disillusioned that the congregation did not achieve the spiritual growth he had envisioned. Otterbein accepted a call to the church in York in 1765. In 1774, Otterbein received a call to the German Reformed Church in Baltimore, a church deeply troubled with division. The church eventually split and there were two churches. One was German Reformed while the other eventually became United Brethren. The biggest emphasis in the new church was on the personal experience of salvation but Otterbein, however; tried to remain faithful to both churches. He found ways to respond in innovative ways to the spiritual needs of both congregations.

Although he was a charismatic leader of an evangelical movement that became a separate denomination, remained a minister of the German Reformed Church until his death. Even now, he is claimed with esteem by both the German Reformed Church and its successor, the United Church of Christ, and by the United Brethren, those continuing as a separate denomination and those who, as part of the Evangelical United Brethren Church, came into the United Methodist Church. It was his "scholarly pietism" wish to maintain "a double relation" with both congregations that is most notable.

Otterbein's concern for vital Christianity within the local church did not cause Otterbein to ignore the larger bond of unity among Christians. He invited everyone to “commune with us at the Lord's Table, although they have not been members of our church, shall be admitted by consent of the Vestry, provided that nothing can be alleged against their walk of life; and more especially, when it is known that they are seeking their salvation.” These words do not represent an indifference to matters of polity, but a subordination of diverse polities to the higher value of common life in Jesus Christ. They are consistent with Otterbein's view of classes in the local church and denominations in the larger church, as ecclesiolae in ecclesia, or little churches within the ecumenical church. In his preaching at the great meetings he often said, "I ask you not to leave your church; I only ask you to forsake your sins."

Otterbein was a moderate in doctrinal disputes. Even his disagreement with Calvin on predestination was expressed with humility and sensitivity. He explained to the synod in Holland: “To tell the truth I cannot side with Calvin in this case. I believe that God is love and that he desires the welfare of all his creatures. I may be permitted to explain myself more clearly. I believe in election, but cannot persuade myself that God has absolutely and without condition predestined some to perdition.” Otterbein's view of the relation of the gospel to social issues was liberal for his time. Personal faith was judged meaningless if it did not bear the fruits of righteousness in daily life. Otterbein thought that cognitive Christianity was deficient. He declared: The question is not whether one has heard or learned something about Christ and his death, or whether one can talk about it, but whether one has experienced the death of Jesus Christ in the putting to death and riddance of the old man [woman]. . . Consequently, if these things are yet strange to you, then your Christianity is merely appearance, imagination, shadow tricks.”

We are awash in apathy, doctrinal disputes, and theological pissing contests. We lose sight that we fight our own fellow Christians. Otterbein would remind us that we are united in Christ, and any division we make is a false one. He would also remind us that we can’t reach salvation by our works, but we can show our salvation by our good works.

A Good History

I've said it before, and i'll say it again. I'm tired of being a "Christian, but". I'm a Christian but I affirm other traditions, like the LGBTQ, believe in evolution, drink alcohol, don't believe in a sacred/secular split, etc. In my studies this semester, i'm taking "United Church of Christ: History, Polity, and Doctrine" and i'm loving it! I'm learning with each class that the UCC is definately my spiritual and historical home.

The UCC has been many things and it's hard to sum up. In short it comes from 4 denominations that merged in the 1950s. Those "4 Streams" are the Congregationalists, Reformed, Christian, and Evangelical churches. We affirm all four of those histories, some extending all the way back to the reformation, while others were home-grown American Revolutions.

UCC has poked fun of itself calling themselves:

• a heady and exasperating mix
• unitarians considering christ
• utterly confused christians
• universalists christ crazed
• un-tied christians

and yet stand as a church that wants to be:

• united and uniting
• reformed and reforming
• unity with variety
• unity in diversity
• looking for the living God
• affirming that God is still speaking
• believing "In essentials unity, in nonessentials freedom, in all things charity" (Eden Seminary's motto)

here's a brief overview of what each "Stream" brings to the UCC.

The Congregationalists: the Puritan and separatists were part of this tradition. intially it was called "The Way" and didn't want to be labeled anything as the prime beliefs being the autonomy of the individual church and the freedom to follow Christ in context and as the sole head of the church.

they were Calvinists and believed int he elect, primacy of scripture, and that all works are a responce to the freely given grace of God. they believe that creeds and confessions weren't all that important and cared more for conversation and education. the motif's in play were a sense of flexibility and adaptability, social awareness, realistic and practical, and great missional zeal.

some notables: Johnathan Edwards (Sinners in the Hands of an Angry God), John Wise (natural rights such as democracy, autonomy, and covenant is consistent with faith which lead to Congregationalist support of the American Revolution), and Washington Gladden (father of the social gospel: Christians must stand against injustice, rabid and selfish individualism, and economic exploitation).

The Reformed Church: has roots in Germany and names Luther, Zwingli, and Calvin as sources. Liked Calvin's simple worship and struck a balance between Luther and Zwingli in communion: not going as far as Luther but yet refraining from calling it "just a symbol" as Zwingli. Unlike the Congregationalists, this stream was confessional with a lot of creeds, the foremost being the Heidelberg Catechism. They focused that a highly structured church is a good thing and found freedom in the order as it provided helpful boundaries and easy identity.

Lancaster Theological Seminary where I attend was the only historical Reformed Seminary and also where Mercersburg Theology popped up. some notables include the hiding of the Liberty Bell during the revolutionary war, Philip Schaff, and John Williamson Nevin.

The Evangelical Church: didn't have a lot of money or members. They largely affirmed three things.

1. Pietism that sits between orthodoxy and rationalism
2. no creed but Christ crucified
3. in essentials unity... that phrase listed above.

H. Richard Niebuhr and his brother Reinhold Niebuhr both came out of this tradition.

The Christian Church: was largely absorbed by the Congregationalists. they were largely a small confederacy, loosely affliated with one another, that was based on Enlightenment Principles and affirmed: Law, unity, passion with no trained clergy. they wanted warm hearted leaders with a keen moral sense.

so there are the 4 Streams in a nutshell. each brings their own story and contributes in a unique way. there is also a UBER-PROGRESSIVE history behind each of these as the UCC was the first to ordain a woman, african-american, and openly gay ministers. started the first integrated anti-slavery society, wrote the 'Serenity Prayer', argued to uphold the treaties made with the First Nations Tribes, as well as many other firsts. Read more about these firsts here! Plus it would stand to mention that President Obama was UCC in Chicago; NOT MUSLIM. but since Rev. Wright, he's stuck to the National Cathedral, which is okay, Darth Vader is on the outside of the church, so it can't be all bad, right?

Needless to say it's great to know that i'm part of a progressive strain that has been at the forefront of the issues. many want to call Christians closed-minded, stiff-necked, and out-dated, but here is a whole history that says otherwise. they affirm a generous orthodoxy and have been exempt from a lot of charges now leveled at many Christians today.  i can't help but want to work to keep this proud history going! RAWK!

Thank you Julia!!!

Episode Three

Part One



Part Two

Commentary on Episode Two

this is the shortened version... Erasmus and Luther duked it out over this concept rather heatedly and for all intensive purposes, Luther won out. I side with Erasmus.. but i see the merit in Luther's position, trying to establish God's sovereignity. just as Dawn says at the end, "We're predestined to have free will" love that line and the reactions of the other two seminarians.

the buzzing in Episode One was from the remodeling projects going around at F&M the college across the street. you can still hear it here too. out of our 5 hours of shooting the work lated 3.5 hours of that. so that kinda stunk.

i'm really happy with these small snap shots. originally (in the script) these would have gone on while the credits rolled, after you got the full helping and theological support from each of the reformers (and then you'd know why Erasmus lost) but due to the constraints of shooting, this was the best option. notice how Calvin talks the longest, something he'll be doing from here on out. he has a lot to say and write on all these subjects as he constantly is working on these issues. he's best known for predestination, but he has a pastoral methodology to his work. never does he damn others to hell but simply hopes that they will one day join the church. it is his later followers which do that dirty work, which inturn tarnishes Calvin. but Calvin did set himself up for it.

we humans can use anything as weapons... physically or spiritually.

A Predestined Conversation, Episode Two

REFORM!!

Reformation: the sitcom, episode 1, The Magic Eightball parts 1 & 2. Commentary on Thursday! enjoy!

Part One:


Part Two:

Reformation: The Preview

John Calvin

John Calvin was not a man who inspired immediate confidence in those who first met him (Steinmetz 3). He was a slight man, shy and bookish, never robust and plagued by illness (Steinmetz 3). He is a man of order and peace born into a world of conflict (Parker 9). He was conservative by nature, by upbringing, by conviction, and his theology as so old-fashioned it seemed a novelty (Parker 9). He called himself a “lover of shaded paths and retired groves” as well as “merely a man among the common people” (Parker 9, 17). He also thought of himself as a “God frustrated Scholar” meaning that his plans had been set aside to do God’s will (Gerrish 152).

He had an unbelievable list of physical ailments, an inexhaustible work ethic, and he was sharp-tongued and short-tempered (Gerrish 152). He was irritable and difficult because of these circumstances yet those who were his friends testified to the deep affection and unfailing concern he showed them and to any who turned for him for help (Gerrish 153). Calvin has been chiefly defined as a rigid and systematic bureaucrat and theologian. However, Calvin’s concerns are not motivated by systematic but through pastoral concern (Barrett). He is a practical theologian who juxtaposes themes and leaves them be; he is able to hold together dialectical tensions as theology only makes sense in living and NOT on paper (Barrett).

Calvin will be a shy, thinker, usually at the back of the group, listening. He’s not loud nor have the ego like Luther or Zwingli, not super charming or witty like Erasmus. He will speak in imagistic and metaphoric language and comment on the other reformers actions under his breath. He is best described as the character “Crab Man” from My Name Is Earl. Incredibly profound and insightful, but largely misinterpreted by those around him. He is frustrated by this but keeps trusting that things will work out.