present time are not worth comparing with the glory about to berevealed to us" (Rom. 8:18). "Be all that you can be" supplants "Growup in every way into him who is the head, into Christ" (Eph. 4:15)."We welcome you this morning to the fastest-growing church inMetro County" preempts "I was glad when they said to me, 'Let us goto the house of the LORD!' "(PS. 122:1).Constructive Principles of RhetoricThis brings us to a final question: What should we do in order "tospeak freely whatever is in our hearts?" How do we move beyondmouthing words or figures of speech that we have heard or havepicked up from various cultural expressions and speak plainly andauthentically with one another in Christian conference?Here I suggest that we remember a key term in rhetoric that is alsoan expression with utmost significance for the proclamation of God'sGood News: kairos. In rhetoric kairos means the moment of fit when aspeaker says just the right word at the right time. In discerning thekairos a speaker or writer is seeking the most appropriate word that isproportional to the situation she or he is addressing. Advertising oftenplays off this sense of proportion in order to get our attention or makeus laugh. When we hear a radio jingle for "the event of the century"and then get the details on a Toyota sale, we smile, groan, or turn itoff. The principle of proportionality requires us to search carefullyinto the circumstances before we use words like shock, dismay, sick,conspiracy, or war. The less we care for our words, the more we aresubject to hype and language inflation that eventually dissipates ourlisteners'trust.The companion principle to proportionality in discerning kairos isjustice. When we think of justice we are thinking again of fit, of aperson receiving a "proper measure" adequate to what the situationmerits. 14The biblical prophets described justice as everyone beingable to sit in peace under his own fig tree, or every orphan, widow, orrefugee having enough on which to live (which becomes a realproblem in a capitalist economy based on an inherent ethic of "get allyou can get"). Similarly, just words are fair, adequate, and fitting tothe circumstances and to the person being addressed. The principle ofjustice requires us to search carefully before we use words like traitor,heretic, wacko, or extremist.14 QUARTERLY REVIEW / SPRING <strong>1999</strong>
Kairos is also a word central to Jesus' preaching of the gospel ofGod's Reign. His first sermon, according to Mark (1:15), was thesimple announcement: "The time (kairos) is fulfilled, and thekingdom of God has come near; repent (metanoiete), and believe inthe good news." In this case the kairos names a decisive point in time,a turning point, a time when something is at last coming to fruition.The Gospels use the word in connection with harvest (e.g., Matt.13:30); Paul uses it with the metaphor of pregnancy (Rom. 8:18-23).What is about to happen, what is decisively coming to pass, must bediscerned. Jesus wept over Jerusalem, "you did not recognize the time(kairos) of your visitation from God" (Luke 19:41-44). And to discernrequires a mind (nous) turned around or upside down from above orbeyond itself (meta)—a revolution of mind, a new mind, a mind thatwas in Christ (Phil. 2:5).So what time is it in the church? What is the kairos now as wecontinue to speak with one another in Christian conference?First, I urge United Methodist people to avoid the language ofabstraction and generalization. We need to pay attention to thenarratives and experiences of the actual, particular individuals wemeet in the "connection" and dispense with labels and types. Somepeople will say that this approach is too subjective. But I would arguethat many of our abstractions, especially those that create politicaldrama turning our collective narrative into episodes of suspense anddenouement, in fact distort the world into the frame of the interpreter.Only by knowing and conversing with one another can we name whatbinds us together in life experience and faith.Second, the kairos is here in which we must claim and build uponthe theological method characteristic of John Wesley. He was bothcatholic and evangelical, both Reformed and pietistic. He constructeda theological synthesis in which both doctrine and personalexperience, both sacrament and private prayer were honored. Hepreached a "catholic spirit" through which he insisted that it ispossible for us to be both passionate about our particularcongregations and our ways of worshipping, baptizing, and servingand compassionate for others with whom we share essentials of faithin the love of God and neighbor.Love is the keystone, the master link in the chain that holds us inconnection. This is the third point of kairos. It is time for us to delightin the Christian affections, particularly the disposition to love oneanother that precedes our speech and proceeds through it. It is time forMINDING WHAT WE SAY; RHETORIC IN CHRISTIAN CONFERENCE 15
- Page 2: Editorial BoardTed A. CampbellWesle
- Page 8 and 9: add to it add to it To add complete
- Page 11 and 12: Thomas E. FrankMinding What We Say:
- Page 13 and 14: ulbs into the bright sunshine. But
- Page 15 and 16: and reinforces the individual's ide
- Page 17 and 18: question is not whether all persons
- Page 19: marketed to consumers. To achieve t
- Page 23: Notes1. "Large Minutes" of the Meth
- Page 26 and 27: You have nothing to do but to save
- Page 28 and 29: Jesus promises that those people wh
- Page 30 and 31: and living space of others. Others
- Page 32 and 33: Son of God which stills the hunger
- Page 34 and 35: than just recruiting new church mem
- Page 36 and 37: validates our lives, whether we are
- Page 38 and 39: eaches out to those who desperately
- Page 40 and 41: 7. Coll and Response: Biblical Foun
- Page 42 and 43: does in his "Letter to Dr. Middleto
- Page 44 and 45: God's will, but because he resists
- Page 46 and 47: foundation of liberty and personal
- Page 48 and 49: forms of evangelism and revivalism
- Page 50 and 51: Christ." 31The topic here is knowle
- Page 52 and 53: conclusion: "By this means, on the
- Page 54 and 55: Whether we can be happy at all here
- Page 56 and 57: idea of "getting saved" that usuall
- Page 58 and 59: Anderson, ed., Methodism (Nashville
- Page 60 and 61: seemed to me that both projects cal
- Page 62 and 63: theological mistake is to confuse t
- Page 64 and 65: he applies Christ's words to one li
- Page 66 and 67: PERIOD Phase 1: Phase 2: Phase 3: P
- Page 68 and 69: and 1745 to the effect that works a
- Page 70 and 71:
tension between the Wesleyan herita
- Page 72 and 73:
deduction from philosophical a prio
- Page 74 and 75:
tradition. But theology confined to
- Page 76 and 77:
methodology is made up by a body of
- Page 79 and 80:
Douglas W. RuffleHoliness and Happi
- Page 81 and 82:
holiness and happiness, shall cover
- Page 83 and 84:
letter that he would send financial
- Page 85 and 86:
emphasis on a "lifestyle" evangeliz
- Page 87 and 88:
Wesley saw the need to bring "real"
- Page 89 and 90:
Kenneth G. DavisStill Gringo after
- Page 91 and 92:
considered her casual demeanor to b
- Page 93 and 94:
like to give attention to the lumin
- Page 95 and 96:
into the light of these luminarias.
- Page 97:
ecause I cannot be other than what
- Page 100 and 101:
one might choose to look at the som
- Page 102 and 103:
Jesus was not, however, a crowd-ple
- Page 104 and 105:
coming of the kingdom (9:35), they
- Page 106 and 107:
about Jesus has been forever known
- Page 108 and 109:
Although the message comes from the
- Page 110 and 111:
would strike at the very fabric of
- Page 112 and 113:
these little ones." The parallel an
- Page 114 and 115:
(16:18-19) was vying for recognitio
- Page 116 and 117:
July 18,1999—Eighth Sunday after
- Page 118 and 119:
Matthew's "little apocalypse" descr