The Church of the Nazarene came into existence for theological reasons, and these reasons chiefly rest on the intent of the founders to establish a denomination in the Wesleyan-Holiness tradition. While early Nazarenes diverged on certain particulars, unity resulted from a shared commitment to holiness, which held the key to “Christianizing” Christianity. Their brand of holiness was more than a grand doctrinal formulation: it was a living, breathing, embodied reality, able to heal and reconcile regional divides, and bring together the unlikely post-Civil War merger of three holiness bodies from the West, East, and South into one denominational family.

Denominational archivist Stan Ingersol explains, “When holiness moves beyond words and is put into action, new social realities are created,” which have the power to “restructure relationships and attitudes.” The denomination’s founding in 1908 at Pilot Point, Texas, gave rise to such a reality, while many denominational families still labored over post-war disunity. Nazarene imaginations refused to think small, and large things resulted!

Yet, like any doctrine, holiness must be reconsidered, restated, and effectively passed on to each new generation if its creative and life-changing power is to continue among God’s people. Even the Bible uses different words and concepts to convey the meaning of holiness. C. Jeanne Orjala Serräo, professor of Biblical Literature at Mt. Vernon Nazarene University, says that the apostle Paul writes differently about holiness, depending on the context or his audience, whether Jew, Gentile, or mixed. As we’ve attempted to pass holiness onto succeeding generations, we’ve sometimes struggled to find words and concepts adequate to communicate in various cultures, languages, and contexts. This inability has sometimes stifled our imaginations and rendered holiness more an obstacle than a hope.

In two surveys sponsored by Grace and Peace Magazine, one major and one minor, holiness ranked first as a topic of interest. Yet, survey responses varied, sometimes sharply, in how Nazarene clergy understand and express holiness. Some emphasize holiness as purity, and focus on its inward dimensions (such as Bible reading, prayer, and worship attendance), while others look at holiness as love, and focus on its outward dimensions (such as advocacy for the poor, the social outcast, and the disadvantaged). Both expressions are necessary, and each is biblically correct.

Ron Benefiel, who serves as dean of the School of Theology and Christian Ministry at Pt. Loma Nazarene University, says that holiness has different “languages” and each is influenced by the culture, context, customs, and practice of the holiness community to which it belongs. Benefiel uses words like purity, power, character, love to describe these languages. He explains that these various “holiness sub-narratives” can help us better understand and appreciate the story of God and what it means to be holiness people. Of course, what authenticates any group that aspires to holiness is an ability to express love and reconciliation with God and with each other. Our diversity can be an opportunity to spread God’s love and grace into all sectors and situations.

As we look to the future, are we offering a brand of holiness large enough to capture a new generation? As we look at the challenges of our own day, where can holiness create new social realities that bring hope, healing, and reconciliation? If we want young people to believe in and practice holiness, we must demonstrate how holiness brings unity within our fellowship and extends love and reconciliation outside our fellowship. Let’s enlarge our imaginations with the confidence that holiness can bring a life-giving word, not only to our personal reclamation, but to social challenges like poverty, racism, immigration, urbanization, and internationalization. In this issue of Grace and Peace, which focuses on our Wesleyan-Holiness DNA, we look at holiness from a variety of vantage points to help us better understand what we all share in common and what we need to share with a world in need.

Bryon K. McLaughlin
Executive Editor, Grace and Peace Magazine
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In late 2006, the Board of General Superintendents drafted a denomination-wide statement of mission “to make Christlike disciples in the nations.” This declaration positively set the parameters for global disciple-making and broadened the scope of the church’s mission and ministry. At first glance, this concise, seven-word phrase seems to resemble the Great Commission (i.e., the resurrected Jesus’ instructions to evangelize and baptize in all the nations of the world, the most notable example is located in Matthew 28:16-20)—but its scope is larger than this. By ascribing “Christlikeness” as the descriptor for discipleship—which is also a synonym for holiness—the Board emphasized the synthesis of the Great Commission with the Great Commandment (Jesus' admonition to love God and love neighbor; see Matthew 22:34-40; Mark 12:28-34; and Luke 10:25-28).

Early Nazarenes were similarly concerned with equally accentuating the Great Commission and the Great Commandment, but this dual commitment grew one-sided in the face of social gospel fears, particularly in the 1920s and 1930s. The 2006 statement reasserts both imperatives and corrects an unfortunate bifurcation we’ve long endured. As Nazarenes, we no longer need choose between evangelism (Great Commission) and social concern (Great Commandment). We can care about them both emphatically, because this is what it means to be a Christlike disciple. The statement of mission captures and expresses the essential spirit of the Church—past and present—and invites participation from all sectors into vital mission and ministry.

For the last five years, the Church of the Nazarene has undergone a series of reflections and conversations—both formally and informally—on our statement of mission and the priority that discipleship should have in our fellowship.

In 2007, the M7 conference on missions and evangelism asked important questions about the essence of “Christlikeness” and its implications for discipling “in the nations”—a phrase of inclusion that has global resonance. In 2010, nine regional PALCON events gave pastors and church leaders an extended opportunity to continue reflecting on the role and expression of discipleship in local congregations. At the TNU PALCON, plenary speaker D. Michael Henderson admonished Nazarenes to embrace their heritage as a denomination committed to the deeper life. In 2011, conversations on discipleship continued at the M11 conference in Louisville, Kentucky. The conference’s theme, “Igniting our passion for making Christlike disciples,” signaled a growing recognition of the priority of discipleship in a church committed to missional and holistic ministry. Without discipleship, neither missional nor holistic ministry is attainable.

Yet, despite this affi rmation, discipleship remains a ministry challenge. Unlike conversion growth, which is easy to measure, discipleship growth is difficult to facilitate and more difficult to assess. We sometimes assume if we provide the right programs, events, and biblical knowledge, spiritual maturity will result, but this thinking often falls short. Regardless of approach, discipling requires intention and time. Jesus invested almost three years in his disciples, and they understood that their job was to do the very same for others. Rather than a particular format or approach, Jesus’ disciples were nurtured in a kingdom ethos that emphasized love, grace, and community in oneness with God through Christ. This kingdom ethos was in opposition to the dominant culture and ethic imposed by the Roman world.

What is particularly hopeful in current discussions of discipleship are the many ways Nazarene congregations are forming Christians across the USA/Canada Region. We are coming to terms with what it means to disciple “in the nations” and have a deeper understanding of how culture and context affect Christian nurture. Sharing our various approaches, methods, and insights on forming God’s people for kingdom service will help us all be better disciplers. Some of these insights are shared as "keys to discipleship" in this issue of Grace and Peace Magazine.

Bryon K. McLaughlin
Executive Editor, Grace and Peace Magazine

Most pastors admit an interest in leadership and devote significant time to their own development as leaders, as well as equipping others to lead. In fact, when Nazarene clergy indicated their topic priorities for Grace and Peace during the magazine’s inception, leadership emerged near the top.

Unlike the military or corporate CEOs, ministers demonstrate a unique leadership, for they lead people who have a choice not to follow.

Pastors are dedicated leaders. Many give heroic effort to proclaiming the gospel, giving hope to people in need, and strategizing outreach efforts to reach troubled communities. They persevere despite economic challenges, poor demographics, and trying circumstances. They know that genuine leadership is influential, not positional, and they seek to be influenced by Christ.

Still, some pastors are uneasy about leadership. This dissonance may stem from an uncomfortable fit, like Saul’s armor, or a conceptual difficulty in reconciling models, concepts, and influences. In the inaugural issue of Grace and Peace, Len Sweet bemoaned an excessive preoccupation with leadership—almost branding it a “fetish.” Whether his perception is correct or not, it does underscore the importance of striving toward Christlikeness and surrendering a need to control to the higher purposes of God.

Rather than dismiss leadership or downplay its need, Grace and Peace strives to provide redefinition and reorientation. Missional ministry in an unchurched culture requires a different kind of leadership than what has been common. Terms like “change management,” “systems leadership,” or “cultural intelligence” are becoming common vocabulary among many pastoral leaders. Kennon Callahan, in his highly insightful book Effective Church Leadership, observed, “We need an understanding of leadership that is more intentional and less passive, more relational and less organizational, more missional and less institutional.”

But what does this type of leadership look like, and how do we get there? One thing I have observed is that leadership competencies mature in the presence of skilled leaders. When I ask most strong pastors how they got to be good leaders, they typically point to other strong pastors and leadership professionals. Most churches that experience health and growth have the right kind of leadership, a leadership not so much focused on specific characteristics, but on doing the right kind of things. The art is finding those leaders who do it right and are willing to share their insights and approaches with others.

In addition, we know the church must stay connected to Scripture, Wesleyan theology, and societal trends, as we consider our models, motivations, and language for describing leadership. In his book, Leading Cross-Culturally: Covenant Relationships for Effective Christian Leadership, Sherwood Lingenfelter urges us not to neglect biblical admonitions as we consider leadership: “How does the metaphor ‘to take up their cross daily’ define the practice of leadership?” It is a question worth pondering.

For this issue, we’ve asked several strong, capable leaders to share their insights and perspectives, and how they work with others to accomplish their mission. We ask that you help us by continuing to refer other strong, capable leaders, as well as suitable topics and ideas for discussion. Grace and Peace doesn’t intend to be the last word on leadership, but we do hope to contribute something meaningful to the discussion.

Finally, let me leave you with this quote from Phineas Bresee, which anchors leadership in mission: “The preacher must have such an experience of the ways of God that he [or she] can readily lead a soul from any place where that soul is to Calvary.” May the same be said of us, and may we—by the grace of God—be such leaders!

Bryon McLaughlin
Executive Editor, gpeditor@nazarene.org

If you had the privilege of attending PALCON this summer, one of the takeaways was the stories pastors share about their ministry and how it is working. Few professional groups are as attuned to one another's rhythms as clergy. Many of you regularly share insights, suggestions, and solutions with peers facing the problems and challenges of ministry in the 21^st century. The sharing of such collective wisdom is a redemptive expression of holiness in our churches, communities, and denomination at large.

When Grace and Peace Magazine (G&P) was first conceived, we sought advice from several editors and publishers about how to consider and organize a journal for clergy. Some encouraged us to publish mostly non-Nazarene content—the inference being that we didn't have enough people within our own ranks who could teach others about ministry. And that simply isn't true.

While many of us have been wonderfully mentored by faithful leaders, teachers, and scholars within the broader Christian tradition, something is lost when we exclusively look outside our tradition for understanding (the inverse is true as well). Part of being a "Nazarene" is hearing and sharing what that means with others within our fellowship.

It is the conviction of G&P that Nazarene clergy abound with thoughtful, relevant insights into the theological underpinnings and practice of ministry. Nazarene pastors serve on the front lines of ministry, where personal renewal, revitalization, community development, and outreach take place day in and day out. Our pastors oversee churches of all sizes, locations, and cultures—and God is using each of them to redeem and transform lives and advance the kingdom. In a period of deep cultural and societal change, our clergy have valuable insights to share about ministry. These clergy men and women have education, experience, and vital expertise that enriches our collective fellowship.

One of the benefits of being part of a denominational structure is that it illustrates how the sum is greater than the parts. We value our structures (churches, districts, regions, etc.) for their ability to help us face the larger challenges involved in the ministry of changing lives and transforming society. At the same time, we benefit from our collective ideas. James Surowiecki refers to this as the "wisdom of crowds." This collective wisdom may be our most valuable commodity. But how do we collect these ideas and impart them effectively to our wider fellowship? We appreciate those who share information with us about people on their districts or regions who have something worth communicating to the broader denominational family. But despite all our technology, locating and sharing these ideas is a monumental challenge.

This is one of the motivations for G&P and our website (www.graceandpeacemagazine.org.) We want to present articles and stories (print and video) about pastors and others across the USA/Canada Region that will benefit others in ministry. We are looking for pastors, theologians, educators, and church leaders who are willing to share their thoughts and ideas for the benefit of our greater church and God's kingdom. If we are going to make Christlike disciples in the nations, we need everyone in our big Nazarene tent to get involved.

What's working in your ministry (or what isn't)? What ministries around you are working (or not)? What are your concerns or joys about ministry within your particular setting? What innovative methods are you using to reach and disciple people for Christ?

We're looking for stories to share with others that will be helpful, informative, and bring glory to Christ and his kingdom. Let us hear from you.

Grace and Peace,
Bryon K. McLaughlin
Grace and Peace Executive Editor
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Grace & Peace Magazine has been shaped by the results of a major clergy survey held at the end of 2009. We heard you say several things, chiefly among these are the following:

1. Numerical growth alone does not tell the full story of a congregation’s life or influence.
   Benchmarks like church health and community impact, among other things, also have to be considered in measuring a congregation’s effectiveness.

2. Cultural trends and social transitions are affecting the church and redefining our notion of church.
   One minister, reflecting on ministry in a postmodern context, responded, “I’ve been a pastor for 25 years and my first 20 have not prepared me for what I have encountered in my last five.”

3. Holiness is to be lived and embodied as an expression of Christlikeness rather than a doctrine
   to be debated. Holiness was rated as the number one topic of interest, but pastors shared that their primary interest is in how holiness is lived out in people and in churches.

4. Clergy seek to learn from each other and subject matter experts inside and outside our denomination.
   Whether congregations are traditional, non-traditional, liturgical, missional, ethnic, or otherwise, pastors desire information and strategies that reflect excellence and bring about transformation in the lives of people and communities.

5. Pastors and church leaders desire content that is practical, theological, and biblical.

After reading over 1,000 comments from our survey, the breadth of replies reflected a wide spectrum. Nazarene clergy can differ markedly in how they think about their work, understand their theological tradition, and relate to modernity and postmodernity. We represent a large and diverse denomination—a big tent.

In many ways, Nazarene clergy now are not unlike what we were at the beginning of our movement. We came from diverse roots, from various parts of the country—when sectionalism really meant something. Some Nazarenes were highly educated, some didn’t complete grade school. We differed on forms of church government, modes of baptism, views of holiness, and millennial theories related to the Second Coming. Interestingly, we weren’t afraid to talk about these differences, as some of our early literature will attest. We respected difference.

Yet, grace and peace characterized our union in holiness. We formed a broad coalition of mutual interests and rallied around this shared commitment. What makes holiness rich, relevant, and deep is a harmony of voices. This is what makes us vital as a movement across lines and cultures. The world isn’t one size fits all. We are open source, not homogeneous. We are about unity, not uniformity. Our holiness message is more than large enough to hold a big tent!

The magazine’s title, “Grace and Peace,” is meant to communicate at several levels, just as each of these words has multiple layers of meaning. We want to affirm your role as an ambassador of grace and peace in your church and community. Whether you serve in an urban, suburban, small town, or rural congregation, or another type of assignment, your work is of value to the Kingdom.

Besides being a resource for ministry, Grace & Peace Magazine is intended to remind us of those things that bind us together. We want and need your ideas on how our church can come together around our mission, message, and core values. I look forward to talking with you and hearing from you in the days ahead!

Grace and Peace,

Bryon K. McLaughlin
Grace & Peace Editor
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Grace and Peace Survey Information:

Survey Results (PDF)

Preferred Writers (PDF)

Comments from responders (PDF)