SEE ATTACHMENT.
PLEASE UPLOAD EACH ASSIGNMENT SEPARATELY
[removed] CHAPTER 17
The Integral Nature of Worship and Evangelism
Paul W. Chilcote
When my family and I first arrived in Mutare, Zimbabwe, in August 1992, the entire
southern region of Africa was experiencing one of the worst droughts of the century. In spite
of the fact that our formal work was at Africa University and the Old Mutare Centre, Janet
and I both felt called to do something to help the many hungry people that surrounded us. It
did not take us long to discover that widows and children were starving within ten miles of
the university. Through our contacts with the church we met Rev. Elisha Kabungaidze, pastor
of the Mundenda Circuit, with responsibility for some seven churches in one of the hard-hit
areas. With the help of Elisha and a devoted circle of lay leaders within his congregations, we
began to identify the poorest of the poor within the bounds of his wide-ranging parish.
Some were members of his churches; most were not. We traveled throughout the area with
Elisha, delivering food and other items basic to life. It was a humbling experience, but
through it all I rejoiced in the holistic vision of evangelism and its integral connection with
worship, embodied in this hardworking servant of God.
Each morning of worship/evangelism/mission began with our group standing together in
a circle. We greeted one another with the name of Christ. We prayed. One of our members
read the Word for the day. We sang. We prayed some more, and then we set out. We had the
privilege of walking from hut to hut with Elisha and his parishioners, repeating the same
basic sign-act of love with him. Every day was truly sacramental. As we approached a
homestead, Elisha would call out the names of the family in his deep, resonant voice and
exchange the traditional greetings. Marara ere? Did you sleep well through the night?
Tarara marara o. Yes. I slept well if you slept well. Elisha would explain to the families
why we had come, for they were usually unaware of our plans to visit. He would tell them we
knew that they had no food and that the love of Jesus had moved us to do whatever we could
to help them in their need. Often the women would fall to the ground and weep, and then
spring to their feet, dancing and singing the praises of God. The Shona of Zimbabwe have a
saying: If you can talk, you can sing. If you can walk, you can dance. And we had many
opportunities to witness and to practice both. We always prayed together, and we almost
always sang a song as we departed. It was a joyful song, a song of hope within the midst of
suffering. More often than not it was Makanaka Mambo Jesu, makanaka Mambo Jesu; Oh
how good is our great chief, Jesus.
Elisha lived out a model of evangelism a way of being in mission in the world that
struck me very deeply. His participation in Gods mission reflects with integrity, I believe,
what Albert Outler once described as the trio of dominical imperatives regarding evangelism,
Chilcote, P. W., & Warner, L. C. (Eds.). (2008). The study of evangelism : Exploring a missional practice of the church. Wm. B. Eerdmans Publishing Co..
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namely, heralding, martyrdom, and servanthood.1 Before Elisha did anything, he
acknowledged Gods presence and adored the Triune One. Wherever he went, he announced
the gospel, the good news. He boldly proclaimed the love of God for all people and pointed to
the Creator, Savior, and Sustainer he had come to know through Jesus Christ. He provided
witness in the sense of living out his life in solidarity with Gods people. He lived the life of a
servant, a life characterized by the ungrudging outpouring of himself. When I asked him on
one occasion where he had learned this winsome way of life, he responded by saying, I think
it is simply in my Methodist blood.
Far from a partisan cry (hardly something I intend here), I think Elisha was directing us
to an essential principle, for surely, as the Wesleys argued repeatedly, their effort was simply
to rediscover primitive Christianity. While never using the language of evangelism, their
primary project was to emulate a pattern of life in community that reflected the presence of a
living Lord and a liberating/healing Spirit.2 Implicit in my narration of life in the shadow of
Elisha is the integral nature of worship and evangelism in the community of faith. I dont
know if Elisha could have distinguished worship from evangelism in any sophisticated or
nuanced manner. In fact, I would submit to you that the fullest possible integration of
doxology and disciple-making was the key to his contagious faith. He lived what many are
beginning to rediscover in post-Christian Western cultures at this very time. In the past
decade or so, a growing number of church leaders and scholars have begun to address the
connection between evangelism and worship, that perennial question in all ages of renewal in
the life of the church.3 In such times as these, spiritual fruit has always been abundant.
In relation to these monumental questions, therefore, my proposal is rather modest. I
simply desire to explore the fundamental relationship between worship and evangelism,
using the hymns and writings of Charles Wesley (the neglected brother of the founder of
Methodism) as a vehicle for discovery.
I.
The terms worship and evangelism suffer from a common malady. They both defy simple
definition. Both can be defined so narrowly that the profound nature of their significance is
lost; they can be defined so broadly that they come to mean nothing. In common discourse
within the life of the church today, worship can mean anything from the entirety of the
Christian life to a set of praise music in the context of the Christian assembly. Likewise,
evangelism can range in meaning from the specific act of preaching the gospel to a group of
unchurched homeless men in an inner-city soup kitchen to the entirety of the Christian faith.
Despite the importance of precision, I am actually quite happy, at this point, to leave us in a
state of happy ambiguity with regard to definition, because a part of this exercise is to
discern the interface of these practices in the life of the church. Defining these terms in too
narrow a fashion may blind us to their broad-ranging application; applying only broad
strokes may obliterate the fascinating detail that actually constitutes real life. While it will be
Chilcote, P. W., & Warner, L. C. (Eds.). (2008). The study of evangelism : Exploring a missional practice of the church. Wm. B. Eerdmans Publishing Co..
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important for me to establish some basic parameters shortly which I hope to do more
descriptively than prescriptively I think we do well to start where Charles Wesley would
have begun, namely, in Scripture.
There are many biblical texts that leap immediately to mind as we contemplate the
meaning of worship or the meaning of evangelism, but one text jumps out at me as I reflect
upon the integral dynamic that links the two: Acts 2:46-47.
Day by day, as they spent much time together in the temple, they broke bread at home and ate their food with glad and
generous hearts, praising God and having the goodwill of all the people. And day by day the Lord added to their number
those who were being saved.
However brief this description might be, it is a fairly definitive portrait of life in Christ
a life that directly links worship and evangelism. True spiritual worship, as St. Paul made so
abundantly clear in Romans 12, has to do, in fact, with every aspect of life. There can be no
separation of worship or liturgy from the totality of life as we really know it. Worship, in this
broad sense then, is the grateful surrender of all we are and all we have, a living sacrifice of
praise and thanksgiving to the God of love who has created all things and bears witness with
our spirits that we are the children of God. It is living in and for God and Gods way in
human history in all things. The ministry of evangelism in this earliest Christian community,
the consequence of which was the Lord adding to their number day by day, consisted of
spending time in the communal worship and praise of God, sharing together the sacred gift
of food, and offering kindness and hospitality to others. Just a few verses earlier in this
chapter, of course, Luke provides a little more detail. They devoted themselves to the
apostles teaching and fellowship, to the breaking of bread and the prayers (Acts 2:42). There
was a certain specificity with regard to the foundation of this evangelistic community in
Word and Sacrament. There was a peculiar nature to the worship of God that they practiced.
But all of this life together including the sharing of personal possessions so that no one
lacked the basic necessities of life was aimed at living in and manifesting the reign of God.
It is a clich now to describe worship, and more precisely liturgy, as the work of the
people and to think of evangelism in similar fashion, not as the work of a single individual,
but of the whole people of God. The purpose of this corporate service this shared labor
of love is to form us in praise and engage us in Gods mission. Charles Wesley seems to
have learned early in life that worship/evangelism is paideia life-shaping instruction or
formation through action. For the earliest Christians like those we see in the Acts of the
Apostles this classical Greek understanding of discipline must have entailed all those
things that are done in the community of faith that shape the whole person in her or his
journey toward maturity in Christ. In this process, however, nothing was more critical than
the words and actions of the liturgical assembly that spilled over naturally into lifestyles of
good news in the world. True worship springs from the heart, but worship (defined here in
the more narrow sense as the liturgy) also has the potential to shape Christlike people who
become evangel-bearers for others.
The writer to the Hebrews uses the language of paideia to describe a vision of the
Chilcote, P. W., & Warner, L. C. (Eds.). (2008). The study of evangelism : Exploring a missional practice of the church. Wm. B. Eerdmans Publishing Co..
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Christian life: We had human parents to discipline us, and we respected them But [God]
disciplines us for our good, in order that we may share his holiness (Heb. 12:9-10). The
concept of a discipline that frees the human spirit and leads the emancipated child of God
into a life characterized by holiness of heart and life clearly inspired the Wesleys. Charles
bears witness to the potency of the vision:
Loose me from the chains of sense,
Set me from the body free;
Draw with stronger influence
My unfettered soul to thee!
In me, Lord, thyself reveal,
Fill me with a sweet surprise;
Let me thee when waking feel,
Let me in thine image rise.
Let me of thy life partake,
Thy own holiness impart;
O that I might sweetly wake
With my Saviour in my heart!
O that I might know thee mine!
O that I might thee receive!
Only live the life divine!
Only to thy glory live!4
Authentic evangelism both reflects and creates an O that I might modus operandi in life
and a desire to praise God in all things. So orthodoxy the right praise of God involves a
joyful obedience and a daring surrender. It is not too much to say that the evangelistic
ministry of the community of faith and the worship of the assembly and specifically the
liturgy shape us in such a way that we believe in God (faith), desire nothing but God
(love), and glorify God by offering our lives fully to Christ (holiness).
St. Paul places this concept at the center of his admonition to Christian parents in
Ephesians 6:4, where he commands them to bring up their children in the discipline and
instruction of the Lord. Charles picks up this theme in one of his family hymns and refers
to this process in a profoundly evangelistic turn of phrase as a means to draw their
souls to God.5 In a hymn written for the opening of the Methodist School in Kingwood he
expands the image:
Come, Father, Son, and Holy Ghost,
To whom we for our children cry!
The good desired and wanted most
Out of thy richest grace supply
The sacred discipline be given
To train and bring them up for heaven.
Answer on them the end of all
Our cares, and pains, and studies here;
Chilcote, P. W., & Warner, L. C. (Eds.). (2008). The study of evangelism : Exploring a missional practice of the church. Wm. B. Eerdmans Publishing Co..
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On them, recovered from their fall,
Stamped with the humble character,
Raised by the nurture of the Lord,
To all their paradise restored.6
The more famous fifth stanza of the hymn articulates the holistic nature of this
integrative, formational process:
Unite the pair so long disjoined,
Knowledge and vital piety:
Learning and holiness combined,
And truth and love, let all men see
In those whom up to thee we give,
Thine, wholly thine, to die and live.
My contention here is quite simple. I believe that the Wesleys viewed the liturgy of the
church doxological evangelism, if you will as the primary matrix in which this nurture
raised and restored the children of God, both those inside, and potentially those outside the
household of faith. Through Word and Sacrament, God sets us on our journey of faith, offers
us spiritual nourishment, and provides the necessary guidance for us to find our way home,
especially when we require the perennial reminder that home is wherever Gods reign is
realized in the life of the world.
II.
Another biblical text, I believe, affords a provisional lens through which to explore the
integral nature of evangelism and worship.7 In an effort to flesh out the foundational
concepts of worship/evangelism as doxology and discipline I want to import a motif that is
not without some dangers, but I find it helpful in exegeting the Wesleyan tradition
nonetheless. I refer to the so-called Isaiah motif drawn from the call of the prophet in
Isaiah 6:1-8, a pattern at one time fashionable for ordering the various acts of Christian
worship and also explicating the evangelistic call to mission. A reminder of the text might
prove helpful:
In the year that King Uzziah died, I saw the LORD sitting on a throne, high and lofty; and the hem of his robe filled the
temple. Seraphs were in attendance above him; each had six wings: with two they covered their faces, and with two they
covered their feet, and with two they flew. And one called to another and said:
Holy, holy, holy is the LORD of hosts:
the whole earth is full of his glory.
The pivots on the thresholds shook at the voices of those who called, and the house filled with smoke. And I said: Woe is
me! I am lost, for I am a man of unclean lips, and I live among a people of unclean lips; yet my eyes have seen the King,
the LORD of hosts! Then one of the seraphs flew to me, holding a live coal that had been taken from the altar with a pair
of tongs. The seraph touched my mouth with it and said: Now that this has touched your lips, your guilt has departed
and your sin is blotted out. Then I heard the voice of the LORD saying, Whom shall I send, and who will go for us?
Chilcote, P. W., & Warner, L. C. (Eds.). (2008). The study of evangelism : Exploring a missional practice of the church. Wm. B. Eerdmans Publishing Co..
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And I said, Here am I; send me!
The paradigm embedded in this narrative involves, at least, a fivefold progression:
1) Adoration: Holy, holy, holy is the LORD of hosts, moves the worshiper to
2) Confession: Woe is me! to
3) Forgiveness: your guilt has departed and your sin is blotted out, and through
4) Proclamation: Then I heard the voice of the LORD saying, to final
5) Dedication: Here am I; send me!
While there is an abiding truth in this sequence of devotion, it is dangerous to transpose it
mechanically either into worship or the practice of evangelism.8 It is always important to
remember that the inbreaking Word gives and sustains life. At times God acts unpredictably.
There is also a potential danger, I want to admit, in mechanically imposing this structure
upon the Wesleys. But while it is artificial to choreograph Gods presence and movement or
to plot these serially in a service of worship or in a strategy of evangelism, much less to
squeeze Wesley into this mold, there is a certain evangelical logic in the Isaiah motif that
resonates with a Wesleyan understanding of the divine/human encounter. I think this is well
worth exploring. So permit me to examine briefly these specific dimensions of Isaiahs
theophany.
Adoration
The Isaiah narrative opens with an overwhelming sense of awe, majesty, and wonder. Our
first response to God is acknowledgment of whom it is we worship.9 The good news about
God only becomes intelligible in this posture. Virtually every day of Charles Wesleys life
began with Morning Prayer, including the words of the ancient prayer of praise, the Te
Deum:
We praise thee, O God: we acknowledge thee to be the Lord. All the earth doth worship thee, the Father everlasting. To
thee all Angels cry aloud: the Heavens, and all the powers therein. To thee Cherubim and Seraphim continually do cry,
Holy, holy, holy, Lord God of Sabaoth; Heaven and Earth are full of the Majesty of thy Glory.
In the 1780 Collection of Hymns for the Use of the People called Methodists, Wesley alludes to
the Isaian Sanctus in at least four hymns:
Meet and right it is to sing,
In every time and place,
Glory to our heavenly King,
The God of truth and grace.
Join we then with sweet accord,
All in one thanksgiving join:
Holy, holy, holy, Lord,
Chilcote, P. W., & Warner, L. C. (Eds.). (2008). The study of evangelism : Exploring a missional practice of the church. Wm. B. Eerdmans Publishing Co..
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Eternal praise be thine!10
Selections drawn from his earlier collection of Hymns on the Trinity emphasize the awe
with which one should approach God and the glory of Gods tremendous and mysterious
majesty:
Holy, holy, holy Lord,
God the Father and the Word,
God the Comforter, receive
Blessing more than we can give!
Thee while dust and ashes sings,
Angels shrink within their wings;
Prostrate Seraphim above
Breathe unutterable love.
Fain with them our souls would vie,
Sink as low, and mount as high;
Fall, oerwhelmed with love, or soar,
Shout, or silently adore!
All honor and glory to Jesus alone! Charles cries, as he stands in beatific rapture coram Deo
before a universe filled with the glory of God.11 It is the radiance of Gods nature,
revealed most fully in the dual graces of creation and redemption, that overtakes the
awestruck child:
Thoerwhelming power of saving grace,
The sight that veils the seraphs face,
The speechless awe that dares not move,
And all the silent heaven of love!12
Little wonder that one of the most memorable lines in all of Charles Wesleys verses
concludes his great hymn to love: Lost in wonder, love, and praise. Is this not where true
worship, where faithful evangelism, must always begin; in this posture?
Repentance and Forgiveness
The prophet can only respond: Woe is me! I am lost, for I am a man of unclean lips, and I
live among a people of unclean lips! When we contemplate our own lives in relation to this
God or compare them with the life of Jesus we are overwhelmed, as well, by our
inadequacy, our brokenness, our fallen condition. In the Wesleyan tradition, repentance is a
paramount concern because it strikes at the very heart of salvation. Confession and
forgiveness are central to the Christian view of what it is we need to be saved from and what it
is we need to be saved into. For Charles, no less than for his brother, salvation is both legal
and therapeutic; it is related both to Christs redemptive work for us and the Spirits
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transforming work in us; it revolves around freedom from sin and freedom to love.
Repentance is like the threshold of a door that opens the way to our spiritual healing. It is like
the first step in a journey that leads us home.
Nowhere in Scripture is repentance and forgiveness more poignantly expressed than in
Jesus parable of the lost child in Luke 15. Stripped of dignity, value, and identity, the critical
turning point for the estranged son in the story comes with these important words, But
when he came to himself Both John and Charles define repentance as true self-
understanding. The prodigal came to himself. In the depth of his despair, he remembered
who he was and to whom he belonged. Charles plays with this image in his sermon on
Ephesians 5:14. As he turns directly to the text itself, he admonishes:
Wherefore, Awake thou that sleepest, and arise from the dead. God calleth thee by my mouth; and bids thee know
thyself, thou fallen spirit, thy true state and only concern below: what meanest thou, O sleeper? Arise! Call upon thy god
that thou perish not.13
For Charles, repentance signifies a true self-knowledge that leads to contrition and total
reliance upon Gods pardoning mercy in Christ.
He employs this image in a hymn celebrating Gods universal grace as it is made manifest
in the context of the worshiping community of Gods people:
Sinners, obey the gospel word!
Haste to the supper of my Lord;
Be wise to know your gracious day!
All things are ready; come away!
Ready the Father is to own
And kiss his late-returning son;
Ready your loving Saviour stands,
And spreads for you his bleeding hands.
The Father, Son, and Holy Ghost
Are ready with their shining host;
All heaven is ready to resound:
The deads alive! The lost is found.14
In the successive stanzas Charles layers the imagery of spiritual emotion elicited from the
struggle to know God and to entrust ones life to God: pardon, favor, peace; the seeing eye,
the feeling sense, the mystic joys; godly grief, pleasing smart; meltings, tears, sighs; guiltless
shame, sweet distress, unutterable tenderness; genuine meek humility, wonder.
A full paragraph from another of Charles Wesleys sermons is well worth quoting in its
entirety at this point. It is taken from his sermon on 1 John 3:14, which Charles preached at
least twenty-one times during 1738 and 1739, just at the outset of the revival and as a
consequence of the brothers shared reawakening to living faith. The sermon itself is a
depiction of the three states of humanity, describing those who do not know and do not seek
God, those who do not know but seek God, and those who know God. It is a compelling
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appeal to come to ones self so as to know God fully. Charles pleads:
Therefore also now, saith the Lord, turn ye even to me with all your heart, and with fasting and with weeping, and with
mourning. And rend your hearts and not your garments, and turn unto the Lord your God; for he is gracious and
merciful, slow to anger and of great kindness, and repenteth him of the evil. Oh that this infinite goodness of God might
lead you to repentance! Oh that any one of you would even now arise and go to his Father and say unto him, Father, I
have sinned against heaven and before thee, and am no more worthy to be called thy son! He sees you now, while you
are a great way off, and has compassion, and only awaits your turning towards him, that he may run and fall on your
neck and kiss you. Then will he say, Bring forth the best robe (even the robe of Christs righteousness) and put it upon
him, for this my son was dead and is alive again; he was lost and is found.15
Charles Wesley understood that worship, in all of its various dimensions, but particularly
in the liturgy of the people of God, has the power to bring us into an awareness of the Holy.
He also understood, it would seem, with Henri Nouwen, that forgiveness is the name of love
in a wounded world. Acknowledgment and confession bring healing. Forgiveness liberates
people from enslavement to sin through the power of Gods love in Jesus Christ. Liturgy
offers the gift of this divine forgiveness as God comes to us in Christ with healing in his
wings.16 Wesley realized that reconciliation and restoration are only possible through the
intervention of Gods grace. That grace is offered, first and foremost, he believed, in the
context of a worshiping community that manifests the hospitality of God and proclaims
boldly to all:
His bleeding heart shall make you room,
His open side shall take you in.
He calls you now, invites you home
Come, O my guilty brethren, come!17
Proclamation
Then I heard the voice of the LORD,saying Charles Wesley celebrated the presence of the
Word of God and trusted in its power. It is not too much to claim that the Wesleyan revival
was nothing other than a rediscovery of the sacred Christian Scriptures. The Bible, the whole
Bible, nothing but the Bible , one Wesleyan scholar observed, this is the theme of John
Wesleys preaching and the glory of Charless hymns.18 It is not without value to remember
that the most critical works related to Wesleyan doctrine Johns Standard Sermons and
Notes on the New Testament and Charles Hymns (particularly the 1780 Collection) all
revolve primarily around the community of Gods people in worship. The proclamation of
Gods Word in corporate worship and the rediscovery of the living Word among the early
Methodist people was the life force of the movement. The essential content of Charles
Wesleys preaching was the inclusive love of God revealed to us in Jesus Christ. Nowhere in
the Wesleyan corpus is the living encounter with this good news summarized more
poignantly than in the familiar lines of his great hymn, Wrestling Jacob:
Tis Love! Tis Love! Thou diedst for me;
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I hear thy whisper in my heart.
The morning breaks, the shadows flee,
Pure Universal Love thou art:
To me, to all, thy bowels move
Thy nature, and thy name, is LOVE.19
This inclusive, unconditional love is made known to us through the Word and the Spirit.
For Wesley, the Word (Jesus Christ and the story of Gods love in Scripture) is distinct from,
but can never be separated from the Spirit of God. Three hymns that Charles intended for use
Before reading the Scriptures (Hymns 85-87 from Section III, Praying for a Blessing in the
1780 Collection) and one of his most noteworthy hymns of petition that precedes them
(Hymn 83, Spirit of faith, come down) demonstrate this essential connection. He identifies
the Holy Spirit as the key to the sacred book, the active force that opens to us the treasure of
Gods message of grace and love: Come, Holy Ghost, he implores, Unlock the truth, thyself
the key, / Unseal the sacred book.20 Now the revealing Spirit send, he prays, And give us
ears to hear.21 Only the Spirit is able to Reveal the things of God by removing the barrier
to our spiritual sight.
No man can truly say
That Jesus is the Lord
Unless thou take the veil away,
And breathe the living word.22
Or again:
While in thy Word we search for thee
(We search with trembling awe!)
Open our eyes, and let us see
The wonders of thy law.23
Come, Holy Ghost, our hearts inspire, pleads Wesley, for you are the Source of the old
prophetic fire.24 His concern throughout is for a dynamic, relational, vibrant encounter
with God through the Spirit, who can
Inspire the living faith
(Which whosoeer receives,
The witness in himself he hath,
And consciously believes),
The faith that conquers all,
And doth the mountain move,
And saves whoeer on Jesus call,
And perfects them in love.25
Dedication
Chilcote, P. W., & Warner, L. C. (Eds.). (2008). The study of evangelism : Exploring a missional practice of the church. Wm. B. Eerdmans Publishing Co..
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On the most basic level, all worship is response to Gods prevenient action, and response is
the goal of all evangelistic practice. In answer to the Lords question, Whom shall I send, and
who will go for us? Isaiah responds by saying, Here am I; send me! In Charles vision of the
worshiping community, and certainly in the evangelistic practice of the early Methodist
communities, God commissions the faithful as ambassadors of Christ and graciously enables
each disciple to reaffirm his or her true vocation. Charles hymns reflect a myriad of potential
responses to Gods call, both individual and corporate. While each deserves full attention in
its own right, I will simply hint at two interrelated aspects of dedicatory response in Wesley,
namely, mission and Eucharist. The former aspect, related to Wesleys missiological
ecclesiology, is, most likely, immediately obvious to most; the latter, reflecting the absolute
centrality of Charles sacramental vision of life, affords, I believe, some of Wesleys most
important insights and contributions to contemporary conversations about worship and
evangelism.
The Imperative of Mission. Charles hymns frequently reflect an understanding of the
Christian life in which the most appropriate response to Gods transforming grace is
Christian outreach to the world and participation in Gods mission to restore justice, peace,
and love to all.26 In one of Wesleys greatest missionary hymns, as S T Kimbrough has
observed,
there is an intermingling of praise and mission, for to follow means faithful service. How does one know and feel sins
forgiven, anticipate heaven on earth and own that love, even in this world, is heaven? Through service to God and others
by breaking out of the world of self and reaching out to others! 27
SHOW MORE…
HRM IP5
Deliverable length: 5-8 PowerPoint Presentation slides with speaker notes (excluding the title and reference slide); including detailed speaker notes of 200-250 words speaker notes for each slide
As the new HR manager of a jewelry company, you have put together some preliminary reports for the CEO. One of the reports you compiled focuses on employee turnover. The jewelry company is an organization with aggressive expansion goals. In the last 2 years, the company has continually hired new employees, yet it has not achieved the staffing levels it desired. The company knew that some employees had left the organization, but turnover rates have not been formally tracked.
After your preliminary fact-finding, you were surprised to discover that the turnover rate for the past year was 38%. You know the CEO will not be pleased with this turnover rate, and you have made the decision to prepare yourself more before presenting the report to the CEO. Turnover presents a significant cost for an organization, so you recognize that this will be an opportunity for you to demonstrate how you can partner with the executive team to turn this situation around and help the company be more competitive. Prepare a short presentation for the CEO on the situation and possible reasons as to why employees are leaving at such a high rate.
As you are preparing your presentation, consider the following:
In detail, discuss several of the reasons why employees tend to leave organizations.
You plan to present the financial impact to the CEO to get a real sense of the significance of the situation. What factors will you consider in preparing this financial estimate? For this assignment, you are not required to determine the actual dollar figure, but instead, you are to consider what would contribute to the cost of turnover.
Being proactive, what measures can be taken to assess the morale of current employees, and how likely they are to leave or stay?
What process do you recommend for partnering with the management team to reduce turnover in the upcoming years?
As you consider your role, how will you position this to the CEO to demonstrate the value you can bring to addressing this problem?