A while back a friend called my attention to a March 2013 article by David Brooks entitled “How Movements Recover.” A part of what grabbed my interest is the often repeated comment about the “Methodist” movement. Movemental growth in the church for a justice cause or evangelism or mission impact or spiritual growth etc. is an indwelling and outreaching of the Holy Spirit. In brief summation, Christian movements are periods of revival or reawakening to the original mission of the faith. Commonly, “Methodism” is referred to as a movement in the Christian faith (a great element of spiritual revival and vitality). By way of contrast, movements are different from institutional advancement. They focus on the primary mission and contain strong elements of growth reaching out to new groups. [Allow me to emphasize that both!! institutional advancement and movemental engagement are needed. If movements are not ultimately institutionally shaped, they dissipate and ultimately amount to little beside a passing fad. If, on the other hand, movements are choked out by institutional rigidity, desperately needed renewal is lost.] At any rate what intrigued me about David Brooks Op Ed piece in the New York Times was the way he connected the recovery of the Christian faith as a movement (not just an institution) to reaching out to embrace the world in all its messiness- rather than seeing the church as an ark closed off from the rest of the world, riding out the storms. St. Augustine “reacted against any effort to divide people between those within the church and those permanently outside.” Brooks continues, “His ideal church was firmly rooted in doctrine, but yearning for discovery.” Brooks writes from a predominantly Roman Catholic perspective but there are deep insights for us Methodists in his work. He points to the witness of Pope Francis commenting, “It’s hard not to be impressed by someone who says he prefers a church that suffers ‘accidents on the streets’ to a church that is sick because it self-referentially closes in on itself.” We do well to listen and wrestle at this juncture. How do we hold tight to core doctrine and yet remain open and engaged, yearning for discovery? Rigid self-righteous boundaries are not only unfaithful; they will surely kill us. Conversely, a lack of boundaries leads to meaninglessness and ultimately will also just as surely kill us. Many of my colleague bishops speak of the need to be an outwardly focused church. The four focus areas of the United Methodist Church (new places for new people/new faith communities, ministry with the poor, leadership development, and Global health – Imagine No Malaria) are vibrant expressions of an outward focus which seeks to recapture a movemental character. So too are attempts to recapture a holistic holiness – holiness of heart and life that is both social and personal. And yet, our cultural and denominational obsession with immanence as both the locus and focus of ministry suffers from a lack of transcendence. A full blown doctrine of the Trinity with God as Father, Son and Holy Spirit active in our world as subject (not just object) is desperately needed. The theologian David Bosch (as Alan Hirsch reminds us) has rightly written, “discipleship is determined by the relation to Christ himself not by mere conformity to impersonal commands” (D. Bosch, Transforming Mission, p. 67; taken from Alan Hirsch, The Forgotten Ways, p. 113). Hirsch himself goes on to comment, “Apostolic movements make this a core task, because when we really think about it, this is perhaps the most strategic of all the church’s various activities” (Alan Hirsch, The Forgotten Ways, p. 113). He [Hirsch] goes on to reference Mother Teresa, “We must become holy not because we want to feel holy but because Christ must be able to live his life fully in us.” As much as I resonate with David Brooks’ correct insistence on an outward focus in to the world in love-induced mission, by itself it is not enough. There must be an upward dimension as well for the enterprise to be sustained. The work of Kenda Creasy Dean and others on “Moralistic Therapeutic Deism” warns us of the desperate need for both immanence and transcendence, for both parts of the cross. The apostolic genius of the original Methodist movement reached out to the world in love and reached up to God in holiness.