target="_blank" rel="nofollow" href="#ulink_e84b2cf9-f194-5153-ac58-5b2363a54562">107. The Greek phrase of verse one that the NRSV translates as “spiritual worship” is “logiken latreian.” The KJV translates it “reasonable service.” Neither translation seems to me to deliver the provocation of the juxtaposition of “logos” and “latreia” here. I do not read this passage the way Sarah Coakley does, however. See her Sacrifice Regained, 25–28.
108. Cf. Wesley, “Great Privilege of Those That Are Born of God,” especially 434–36 [I.8, II.1] and 442 [III.2–3].
109. Cf. Wesley, “On Zeal,” 308–21.
110. Barth, Evangelical Theology, 200.
111. See LaCugna, God For Us, 222–23.
112. Schmemann, For the Life of the World, 31–46.
113. My friend Donna Techau has told me (in a Facebook conversation, February 2, 2011) that I might also say that the Holy Spirit “is a gentle fresh breeze. She is non-coercive repentance. She brings peaceable joy. She gathers us in her arms and holds us close. She dances lightly across our skin.” Rogers notes that “the Spirit blows not only like a hurricane but like a prevailing wind” (After the Spirit, 198).
114. Wesley, “On Zeal,” 313 [II.5].
115. See Meyendorff, Christ in Eastern Christian Thought, 159–60.
116. Ibid., 164.
117. Wesley, Plain Account, 113 [25.38.8]. These words are a part of a larger passage that Wesley calls “Farther Thoughts on Christian Perfection.” That passage ends with an eight-page section that Wesley has adapted from the work of Jean Duvergier. “These ‘Reflections’—as can be detected from the style—are not original to Wesley. They trace back, through a series of extracts, to the Lettres Chrétiennes et Spirituelles (1645) of Jean Duvergier de Hauranne, Abbé de Saint-Cyran (1581–1643). Wesley’s immediate French source was an extract from Lettres by Robert Arnauld d’Andilly titled Instructions chrestiennes (Paris, 1672). Wesley selected and translated 335 of the 1160 numbered reflections in d’Andilly, titled them ‘Christian Instructions, extracted from a late French Author,’ and placed them (alongside ‘Thoughts on Christian Perfection’) among the additional tracts at the end of Vol. IV of Sermons, published in 1760 (see Bibliography, No. 131.v). This extract was apparently issued as a separate publication the following year by William Strahan of London. Then in 1763, to provide this conclusion to Farther Thoughts, Wesley undertook another round of extracting, reducing his original 335 select reflections to 64, arranging these passages in eight numbered groups with the theme of each group identified by the italicizing of a key word or phrase, and making some further abridgements or revisions of his translations. This final selection from Hauranne’s meditations was carried over into the Plain Account with little change except for the omission of the first item, and some renumbering of the sections in the edns. of 1785 and 1789. The reflections were omitted from Plain Account in Works (1773, vol.24) because the longer extract from Hauranne was included in this same volume, retitled ‘Christian Reflections, translated from the French’” (Randy Maddox, Private Correspondence, October 8, 2012). The details of Wesley’s editing and use of Duvergier’s work will be laid out in Maddox’s editorial comments to vol. 13 of The Works, to be published in the near future.
Interlude118
The Church of the Nazarene in Mid-City is a little urban congregation just off California Highway 15 in San Diego. It is a humble church, a broken church, far from ideal. Between cracked brick walls tagged by turf-contending neighborhood gangs, regret and gratitude, shame and joy, probability and possibility contend. Occasionally, fragmentarily, this little church becomes the address at which something extraordinary occurs, the address at which the throats and hands of ordinary people open (perhaps without purpose or design) to speak and to act and thus to await the consecration of the labyrinth of its hospitable spaces.
Mid-City gathers weekly to worship in five different language groups. Its people variously articulate the good news and feast on the body and blood of Christ. Coordinated with a Lenten calendar, after prolonged catechesis, the church performs yearly baptisms, on Easter Sunday.119 Particularly on this day a baptizand stands up out of the water as a sign that light still shines in darkness, a sign that these whose destiny it is to assemble as the church have entered, and as the church are repeatedly to enter, into a work that is not their own, a sign that it is Christ’s work by which the people of this present evil age are reconciled both to Christ’s Father and with this Father to one another.
When the baptizand is led forward by her sponsor, the whole congregation is invited to celebrate in solidarity with her. They are to remember their entry into the work of this Christ. Constituted afresh, the church—embracing and embraced by those wet from the font—comes lightly to hold in its hands the manna it prays it will never presume to stockpile, the food of Christ’s work, the work that broke his body and spilled his blood. They come in this way, they are told, to be members of the body of the one who forevermore hangs in solidarity with a world plummeting into the abyss.120
Joining this church is joining the poor.121 Their prayer is that they would travel to where Jesus in the stories they rehearse has already gone, the Jesus into whom they have been baptized. The life of this church is dedicated publicly as a gift—feeding the hungry, clothing the naked, and visiting the imprisoned. Thus the church works to wait upon God’s coming, to trust in God’s good pleasure, to speak and act without the logic of violence, i.e., to hope. Praying that it might recognize that this is a way of life very different from the way of the principalities and powers, it works to speak and act with a direct and conscious difference from the technologies of violence, including institutions of national military service and social mobility. The church is disciplined—however unevenly—to depend on the grace of God, not the logic of might, status, and resources. The poor of the congregation are among its leaders. Church goods are offered to aid those whose lives have been thrown into turmoil by the competition, technologized efficiency, private property rights, monetized health care, consumerist desire, and work ethic of its neighborhood—the poor themselves sacrificing to others who are poor.
And so, on rainy days and nights the church leaves its doors open for shelter for those without roofs over their heads. Similarly, it leaves time open for prayer requests during its services. It is open to those engaged to be married—advising, guiding, and querying them as close friends do. Those members who have been graced each with a long sacramental marriage provide care for other lovers and beloveds before their promises fail and, breaking apart, one by one slip alone each into a separate despair. That is, in a great variety of ways the church shares a great variety of goods, face-to-face helping, befriending, and praying through the inevitable and often divisive conflicts that emerge between members of the assembly and between the assembly and those who stay consciously away from it.
And all of this is performed subtly, without pretense or
