By
Erwin R. Bode
At
the beginning of 2001 perhaps you are in the midst of a decision about
your life, such as pondering where to go to college, or what job to
take, or what to do in a relationship, or whether to retire. The list
is legion, for there is always a personal decision that is unclear at
the moment.
In
congregations in our Massachusetts Conference there are discernments
going on, as well. I think, for example, of the 35 congregations currently
looking for a new pastor. Who should they call to be their new spiritual
leader? Their search committees are spending countless hours seeking
to discern the right decision.
Leaders
of the Massachusetts Conference are also in a year of discernment in
2001, as we seek to know what is the will of God regarding key choices
to be made. Within the next 12 months decisions will be determined regarding
a new Minister and President, a Metropolitan Boston Area Minister, a
Northeast Area Minister, and a Western Area Minister. Search committees
are daily discerning about candidates for these positions. Since I serve
on three of these committees, I know what an exciting and complicated
task this is.
The
more I reflect about discernment, whether on a personal or congregation
or conference level, the more it intrigues me. Charles Olsen, a Presbyterian
minister and leader of a Conference workshop on April 21st,
helps me to dig deeper into its meaning. He refers me to Romans 12:2,
where it says, Do not be conformed to this world, but be transformed
by the renewing of your mind, so that you may discern what is the will
of God _ what is good and acceptable and perfect. The understanding
of discernment is elusive and mysterious. Who really knows Gods
will?
The
term discernment has historically been the property of the Quaker movement
and Roman Catholicism. In fact, the Quakers have worked at it faithfully
for 300 years, and they say they don't have it down pat yet. Chuck Olsen
says we are tempted to substitute deliberation for discernment, but
deliberation suggests a rational and deductive process that doesn't
really get at the heart of discernment.
In
essence, discernment is a mystery that we cannot completely describe
or control. The best we can do is circle around it a few times and offer
a few hazy snapshots. When we wish to make a large decision, we usually
revert to a set process. We get all the information. We consider our
options. We weigh the pros and cons. We reason our way to a conclusion.
We get on with a vote, decide about an implementation, and eventually
evaluate what we have done. But in the church we are supposedly marching
to the beat of a different drummer. What is God calling us or a congregation
or a conference to do? What is God's will for us now? Such a decision
is not so easily rationalized and managed.
Discernment
means to see or to know or to acknowledge
what is. It is to see the movement of God in our individual and collective
lives, perhaps only in the dust kicked up by the wind. It is to attempt
to see reality from Gods perspective. It is to uncover a decision,
rather than to make it. It is to find the divine aha in
our life. Discernment has a life of its own. It cannot be pushed and
resists any effort to manipulate it. It is precocious and powerful and
difficult to corner. Thats what makes it at one and the same time
terribly threatening and wonderfully exciting.
As
Chuck Olsen points out, the methods to do this kind of institutional
discerning are gentle and require patience questions, silence,
dreams, and images. These subtle ways enable the will of God to surface
into our consciousness and to be discovered before our eyes. What is
God calling us to do?
It
is my hope and prayer that in the year 2001 we will learn in fresh ways
how to discern what is the will of God for us as we make key decisions
in the Massachusetts Conference and in our congregations and, yes, in
our personal lives. It is a path worth taking. But it will challenge
us to the max!
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