From Wesley's Sermon 24
"It is impossible for any that have it to hide the religion of Jesus Christ."
"Men who love darkness rather than light will make every effort to prove that the light in you is darkness... Your [persistence] will make you still more visible and conspicuous than you were before."
"A secret, unobserved religion cannot be the religion of Jesus Christ."
"God does not enlighten any soul with his glorious knowledge and love to have it covered or concealed, either by so-called prudence, or shame..."
These thoughts are foremost in my mind as I consider evangelism in this season. We dare not, we cannot hide the love and grace of the Lord Jesus Christ! It will not be enough that we ourselves are joyful and ecstatic, receiving some private benefit, perhaps like children of a wealthy and indulgent father, cavorting while other kids can only imagine what it would be like...
Please, tell them the reason for the joy that is in you! Tell them the reason for the season! Compel them to come into the Feast!
Wednesday, December 29, 2010
Monday, December 27, 2010
George Story, Methodist Preacher
George Story was born in the West Riding of Yorkshire in 1738. He was something of a prodigy, having read the catechism and explained his understanding of it to the minister-- at the age of 4! By the age of 6, he had read the entire Bible several times. He repeats a story common to a couple of other of Wesley's Veterans, that when he was a boy he threw a rock at a neighbor's fowl, not immediately killing it, and being very disturbed by the animal's death agonies.
His parents taught him to fear the Lord, and the local minister of the Church of England was a pious and engaging man, so the young Story had a solid foundation. But as his boyhood wore on into adolescence, Story started drifting away from his training and ultimately his faith. Story was apprenticed to printers and booksellers, and was around not only lots of information that he greedily absorbed, but also around the latest intellectual fashions.
He tried to fit into the world, thinking he would be in the "party crowd," playing cards-- but this bored him. He decided perhaps he would start betting on horses, but he thought that surely humans were made for more than watching horses go round and round. Because he was of a serious bent, and inclined to think about what was the purpose of life, and having left his faith behind, he fell into Deism.
Story says something that really strikes at the root of my conversion to Christianity. He remarks that he had tried to live his life according to Reason, but that he stood condemned "even by that partial judge;" which is to say, you'll always have a long list of real good reasons for everything you've done. But at the end of the day, for all the learning and thinking and justifications, you find yourself as venal and self-serving as anyone. So what do you do?
At this juncture in his life, Story heard that his mother had found grace among the Methodists. She encouraged him to go hear them. He went for her sake, but was prepared to scorn their ignorant ways. He said, indeed, that since all their arguments were from Scripture and he did not care what Scripture said, he wrote them off.
But a young woman among the Methodists asked him if he was happy. He said No, and she asked if he wanted to be. He said he had sought that by as many means as he could find, but alas, did not have it. She said that if he sought the Lord he would find the peace and happiness he was looking for. Somehow, this struck deep within him, and he did seek the Lord with all his heart, soul, mind, and strength, and says that he then discovered how important the Scriptures are: "there is no other revelation of the divine will to mankind... I found my reason had been deceived and corrupted by the suggestions of an enemy..."
He joined the Methodist societies, and only reluctantly began exhorting and sharing what he learned. He felt a call to preach, but as he had a speech impediment, he was not sure how he would fare. The Methodists opened a small chapel nearby and he began to preach regularly. At the Conference of 1762, he went only with the intention of listening to the discussions, and spending some time with the preachers. As it turned out, his friends suggested him to the Conference as a preacher, and off he went!
Story died in 1818, and a friend said of him, "He was on old disciple, a faithful laborer in the Lord's vineyard. He continued to travel in various parts of England, Scotland, and Ireland."
He finished his career by being the head of the Methodist printing house-- back to his old work.
Just before he died, he said, "I feel Christ to be more precious to my soul than ever."
- Posted using BlogPress from my iPad
His parents taught him to fear the Lord, and the local minister of the Church of England was a pious and engaging man, so the young Story had a solid foundation. But as his boyhood wore on into adolescence, Story started drifting away from his training and ultimately his faith. Story was apprenticed to printers and booksellers, and was around not only lots of information that he greedily absorbed, but also around the latest intellectual fashions.
He tried to fit into the world, thinking he would be in the "party crowd," playing cards-- but this bored him. He decided perhaps he would start betting on horses, but he thought that surely humans were made for more than watching horses go round and round. Because he was of a serious bent, and inclined to think about what was the purpose of life, and having left his faith behind, he fell into Deism.
Story says something that really strikes at the root of my conversion to Christianity. He remarks that he had tried to live his life according to Reason, but that he stood condemned "even by that partial judge;" which is to say, you'll always have a long list of real good reasons for everything you've done. But at the end of the day, for all the learning and thinking and justifications, you find yourself as venal and self-serving as anyone. So what do you do?
At this juncture in his life, Story heard that his mother had found grace among the Methodists. She encouraged him to go hear them. He went for her sake, but was prepared to scorn their ignorant ways. He said, indeed, that since all their arguments were from Scripture and he did not care what Scripture said, he wrote them off.
But a young woman among the Methodists asked him if he was happy. He said No, and she asked if he wanted to be. He said he had sought that by as many means as he could find, but alas, did not have it. She said that if he sought the Lord he would find the peace and happiness he was looking for. Somehow, this struck deep within him, and he did seek the Lord with all his heart, soul, mind, and strength, and says that he then discovered how important the Scriptures are: "there is no other revelation of the divine will to mankind... I found my reason had been deceived and corrupted by the suggestions of an enemy..."
He joined the Methodist societies, and only reluctantly began exhorting and sharing what he learned. He felt a call to preach, but as he had a speech impediment, he was not sure how he would fare. The Methodists opened a small chapel nearby and he began to preach regularly. At the Conference of 1762, he went only with the intention of listening to the discussions, and spending some time with the preachers. As it turned out, his friends suggested him to the Conference as a preacher, and off he went!
Story died in 1818, and a friend said of him, "He was on old disciple, a faithful laborer in the Lord's vineyard. He continued to travel in various parts of England, Scotland, and Ireland."
He finished his career by being the head of the Methodist printing house-- back to his old work.
Just before he died, he said, "I feel Christ to be more precious to my soul than ever."
- Posted using BlogPress from my iPad
Monday, December 20, 2010
Richard Whatcoat, Methodist Preacher
Whatcoat was born in 1736. His father died while he was a child, leaving a widow and five children. At 13 years of age, he entered his apprenticeship, and was known for his piety, or at least, for his avoidance of open sin. It is interesting to note that he considered this as having "little religion;" for when he went to another job where the master had no religious life, Whatcoat left in fear that he would fall.
When he came to his new place of employment, he began to hear the Methodist preachers. One in particular seemed to speak directly to him concerning the fall of man, and Whatcoat fell under conviction of sin. "Though I believed all the Scripture to be of God, yet I had not the marks of a Christian believer. And I was convinced that if I died in the state I was in, I should be miserable forever. Yet I could not conceive how I that had lived sos sober a life could be the chief of sinners." [How true-- this is a huge battle for the church in the affluent world. We think we are basically ok, and Jesus will give us a little push to true righteousness...]
Whatcoat one day heard a testimony that gave him hope; someone said to him, "I know God for Christ's sake has forgiven all my sins, and His Spirit witnesses with my spirit that I am a child of God."
Whatcoat says that his previous life of avoiding open sin, what he called sobriety, was nothing but filthy rags. [For if all have sinned and fall short of the glory of God, there is no remedy but grace.] On Spetember 3, 1758, as he was reading his bible, he seemed to hear a voice whisper to him that he should read no more, for the more he knew, the more he would be accountable to, and what if he knew the will of God and still did not follow it? But he kept on, and came to the words of the testimony he had heard, about the Spirit bearing witness with our spirit that we are children of God. "In the same instant, I was filled with unspeakable peace and joy in believing, and all fear of death and judgment and hell suddenly vanished away."
He has a word that I know speaks to me, and perhaps speaks to you, in the heady times after a dynamic conversion: "This joy and peace continued about three weeks, after which it was suggested to me, 'you have deceived yourself. How dare you think you are a child of God. And even if you are, this won't last. Your faith will fail.' This threw me into great confusion and heaviness, but it didn't last long. I dug deeper in to prayer and to reading and hearing the Word of God at all opportunities."
And as a good primitive Methodist preacher, Whatcoat has a word to say on perfection, being filled with the love of God. "Even though I was justified, I still find that I was not wholly sanctified... I paid more attention to the great and precious promises whereby we may escape the corruption of this world and be made partakers of the divine nature. I was much confirmed in my hope by hearing Mr. Mather speak often on the subject [PLEASE, METHODIST MINISTERS!! Speak often about being filled with love of God, the Second Blessing, Christian Perfection, Entire Sanctification. People are hungry for the truth of the Word!] I saw it was the mere gift of God, to be received by faith And after many sharp and painful conflicts, and many gracious visitations, on March 28, 1761, my spirit was drawn out and and engaged in wrestling with God for about two hours in a manner I never did before. Suddenly I was stripped of all but love, and prayer, and praise; and in this happy state, rejoicing evermore, and in everything giving thanks, I continued for some years, wanting nothing more for soul or body than I received from day to day.
With this powerful experience of the love of God for His creation, how could Whatcoat not want to share what he had found? Hed began to preach in the neighboring towns, exhorting people to repent and believe the good news. He did this for about 18 months, and then began to feel that he might be more useful as a travelling preacher. A little while later in 1769, he was accepted as a probationary preacher and assigned to his first circuit. In 1774, he was appointed to a circuit in Ireland. He had to count the cost-- not only his fear of sailing, but also that his mother was on her death-bed. But she fully supported and loved his work of preaching and so sent him away, not knowing if they would meet again on this side.
The Irish ministry was tough: "It took us eight weeks [to travel the circuit] and in that time we slept in nearly 50 different locations-- the ones that weren't cold were damp, and still others not very clean. We commonly preached 2-3 times per day, besides meeting the societies and visiting the sick, and we had no other food but potatoes and a little salt-meat." Whatcoat's health declined under this regimen, but 200 people were added to the rolls and many of them found salvation on Jesus' name.
Because of his declining health, Whatcoat had to quit preaching to recuperate. And he did recuperate; in 1784, Wesley sent Whatcoat to America with Thomas Vasey, Dr. Coke, and Francis Asbury. In 1800, Whatcoat was appointed Bishop with Asbury, because the fruit of Methodism was growing beyond what could be handled.
A convicting eulogy: "Whoever saw him light or trifling? Whoever heard him speak evil of anyone? Nay, hoever heard him speak an idle word? He was dead to envy, self-exaltation or praise; sober without sadness; cheerful without levity; careful without covetousness; and decent without pride. He died without enough money to pay the expenses of his sickness or funeral--if anyone had asked for payment!"
Richard Whatcoat died July 5, 1806 after a series of illnesses aggravated by his traveling laid him low.
When he came to his new place of employment, he began to hear the Methodist preachers. One in particular seemed to speak directly to him concerning the fall of man, and Whatcoat fell under conviction of sin. "Though I believed all the Scripture to be of God, yet I had not the marks of a Christian believer. And I was convinced that if I died in the state I was in, I should be miserable forever. Yet I could not conceive how I that had lived sos sober a life could be the chief of sinners." [How true-- this is a huge battle for the church in the affluent world. We think we are basically ok, and Jesus will give us a little push to true righteousness...]
Whatcoat one day heard a testimony that gave him hope; someone said to him, "I know God for Christ's sake has forgiven all my sins, and His Spirit witnesses with my spirit that I am a child of God."
Whatcoat says that his previous life of avoiding open sin, what he called sobriety, was nothing but filthy rags. [For if all have sinned and fall short of the glory of God, there is no remedy but grace.] On Spetember 3, 1758, as he was reading his bible, he seemed to hear a voice whisper to him that he should read no more, for the more he knew, the more he would be accountable to, and what if he knew the will of God and still did not follow it? But he kept on, and came to the words of the testimony he had heard, about the Spirit bearing witness with our spirit that we are children of God. "In the same instant, I was filled with unspeakable peace and joy in believing, and all fear of death and judgment and hell suddenly vanished away."
He has a word that I know speaks to me, and perhaps speaks to you, in the heady times after a dynamic conversion: "This joy and peace continued about three weeks, after which it was suggested to me, 'you have deceived yourself. How dare you think you are a child of God. And even if you are, this won't last. Your faith will fail.' This threw me into great confusion and heaviness, but it didn't last long. I dug deeper in to prayer and to reading and hearing the Word of God at all opportunities."
And as a good primitive Methodist preacher, Whatcoat has a word to say on perfection, being filled with the love of God. "Even though I was justified, I still find that I was not wholly sanctified... I paid more attention to the great and precious promises whereby we may escape the corruption of this world and be made partakers of the divine nature. I was much confirmed in my hope by hearing Mr. Mather speak often on the subject [PLEASE, METHODIST MINISTERS!! Speak often about being filled with love of God, the Second Blessing, Christian Perfection, Entire Sanctification. People are hungry for the truth of the Word!] I saw it was the mere gift of God, to be received by faith And after many sharp and painful conflicts, and many gracious visitations, on March 28, 1761, my spirit was drawn out and and engaged in wrestling with God for about two hours in a manner I never did before. Suddenly I was stripped of all but love, and prayer, and praise; and in this happy state, rejoicing evermore, and in everything giving thanks, I continued for some years, wanting nothing more for soul or body than I received from day to day.
With this powerful experience of the love of God for His creation, how could Whatcoat not want to share what he had found? Hed began to preach in the neighboring towns, exhorting people to repent and believe the good news. He did this for about 18 months, and then began to feel that he might be more useful as a travelling preacher. A little while later in 1769, he was accepted as a probationary preacher and assigned to his first circuit. In 1774, he was appointed to a circuit in Ireland. He had to count the cost-- not only his fear of sailing, but also that his mother was on her death-bed. But she fully supported and loved his work of preaching and so sent him away, not knowing if they would meet again on this side.
The Irish ministry was tough: "It took us eight weeks [to travel the circuit] and in that time we slept in nearly 50 different locations-- the ones that weren't cold were damp, and still others not very clean. We commonly preached 2-3 times per day, besides meeting the societies and visiting the sick, and we had no other food but potatoes and a little salt-meat." Whatcoat's health declined under this regimen, but 200 people were added to the rolls and many of them found salvation on Jesus' name.
Because of his declining health, Whatcoat had to quit preaching to recuperate. And he did recuperate; in 1784, Wesley sent Whatcoat to America with Thomas Vasey, Dr. Coke, and Francis Asbury. In 1800, Whatcoat was appointed Bishop with Asbury, because the fruit of Methodism was growing beyond what could be handled.
A convicting eulogy: "Whoever saw him light or trifling? Whoever heard him speak evil of anyone? Nay, hoever heard him speak an idle word? He was dead to envy, self-exaltation or praise; sober without sadness; cheerful without levity; careful without covetousness; and decent without pride. He died without enough money to pay the expenses of his sickness or funeral--if anyone had asked for payment!"
Richard Whatcoat died July 5, 1806 after a series of illnesses aggravated by his traveling laid him low.
Friday, December 17, 2010
2010 Christmas Cards
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Wednesday, December 15, 2010
Salt of the Earth
"You are the salt of the earth. But if the salt loses its saltiness, how can it be made salty again? It is no longer good for anything, except to be thrown out and trampled underfoot" (Matthew 5:13)
In sermon 24 of the 52 sermons, Wesley reminds us of the interior work that the Beatitudes seek to do in us, and that this interior formation is the substance of our Christian character. He also reminds us that we are not to be totally withdrawn from the world, but that it is in our character to be "salty," to season that which is around us. "The Providence of God has mingled you together with other men, that you may share with others whatever grace you have received from God."
Following immediately on Jesus' words about sharing the grace we have received form God, Jesus shows us what happens to us when we do not share what we have received: "if the salt loses it's saltiness, it is no longer good for anything except to be thrown out and trampled underfoot."
If you were holy, had your mind in heavenly things, and therefore did all the good you could, but you are no longer "salty," and therefore cannot impart the good things you have received from God to others...how can you be re-salted? You can't.
To those who have never tasted the goodness of God, He is indeed full of pity and mercy, but to those who have tasted and fallen away (John 15:2-6; Hebrews 6:4 ff) He is a god of Justice.
But who are the ones who lose their saltiness? Those who fall away completely, into apostasy. A believer may fall, even into sin, and rise again because "we have an advocate with the Father, Jesus Christ the righteous, and He is the propitiation for our sins." But we really need to beware. It is one thing to sin and fall down, it is another to keep falling and finally fall away for good.
- Posted using BlogPress from my iPad
In sermon 24 of the 52 sermons, Wesley reminds us of the interior work that the Beatitudes seek to do in us, and that this interior formation is the substance of our Christian character. He also reminds us that we are not to be totally withdrawn from the world, but that it is in our character to be "salty," to season that which is around us. "The Providence of God has mingled you together with other men, that you may share with others whatever grace you have received from God."
Following immediately on Jesus' words about sharing the grace we have received form God, Jesus shows us what happens to us when we do not share what we have received: "if the salt loses it's saltiness, it is no longer good for anything except to be thrown out and trampled underfoot."
If you were holy, had your mind in heavenly things, and therefore did all the good you could, but you are no longer "salty," and therefore cannot impart the good things you have received from God to others...how can you be re-salted? You can't.
To those who have never tasted the goodness of God, He is indeed full of pity and mercy, but to those who have tasted and fallen away (John 15:2-6; Hebrews 6:4 ff) He is a god of Justice.
But who are the ones who lose their saltiness? Those who fall away completely, into apostasy. A believer may fall, even into sin, and rise again because "we have an advocate with the Father, Jesus Christ the righteous, and He is the propitiation for our sins." But we really need to beware. It is one thing to sin and fall down, it is another to keep falling and finally fall away for good.
- Posted using BlogPress from my iPad
Tuesday, December 14, 2010
Feed The Hungry Shout Outs
This has been the most amazing year of feeding the hungry! I mean, when the Rock had no money, so many people came through so that not only did we NOT stop feeding the poor and hungry of Lexington, we did more of it! That is our Lord at work!
I can't tell you how incredible all the groups and agencies are! I am afraid I will leave someone out... if I do, please forgive me.
Jim Embry, who showed up at the beginning, and who thought before I did that this was more than just a garden on some empty lots.
The folks from First United Methodist-- their huge garden at Andover and how y'all keep me in "walking around money" to bless the poor! And extravagant generosity in mission giving! Thanks Paul and Teddy!
First Methodist's Andover campus-- for giving us space and running food drives. Thanks Lisa Michele and Todd!
The folks from Southern Hills United Methodist-- Mike and Marian Blodgett, Bill Moore, Dennis Burrows and John Hatton and all the folks that brought in food.
The folks at Seedleaf-- Ryan Koch (who has helped my family in ways you can't imagine) and Rebecca Self
John Walker
Erica Horne and the whole Faith Feeds group. Wow. You packed the halls of our church each Sunday! You guys can tell me more about all the various groups and farms that let you glean! It was amazing.
Bob McKinley from InFeed-- a gentle and encouraging man
Susan Bush from the Dept of Environmental Quality
Kate Black, my favorite librarian.
Berries on Bryan
This goofy idea that we can grow good food for hungry people introduced me to my wife, Jessica, in the garden. Biblical, isn't it?
So many folks at The Rock La Roca United Methodist Church, where I am privileged to pastor-- Martina Ockerman, Melissa Kramer, Larry and Ruth Stewart, Cleat Douglass, Beverly from-across-the-street Paul and Venus Bailey, Mama Itoula, David and Noella Mapigano, Osman Santos, Benjamin Marin Cruz, Miguel Mazariegos Chris Zoch, Matthew Highfill, Robert Highfill, Jimmy Kaindu-- notice how we all come together in the garden. Remember the words of the Revelation:
"Then the angel showed me the river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb, down the middle of the great street of the city. One each side of the river stood the tree of life, bearing twelve crops of fruit, yielding its fruit every month. And the leaves of the tree are for the healing of the nations."
Last but not least, Farmer Pinky aka Shannon Baker, an old friend. Maybe 12 years now we've been friends, and for someone who has moved all the time, that's like family. Shannon is our farmer-in-residence, and is working all kinds of plans to expand this great work.
Please tell me if I forgot anyone and I will make amends!!
I can't tell you how incredible all the groups and agencies are! I am afraid I will leave someone out... if I do, please forgive me.
Jim Embry, who showed up at the beginning, and who thought before I did that this was more than just a garden on some empty lots.
The folks from First United Methodist-- their huge garden at Andover and how y'all keep me in "walking around money" to bless the poor! And extravagant generosity in mission giving! Thanks Paul and Teddy!
First Methodist's Andover campus-- for giving us space and running food drives. Thanks Lisa Michele and Todd!
The folks from Southern Hills United Methodist-- Mike and Marian Blodgett, Bill Moore, Dennis Burrows and John Hatton and all the folks that brought in food.
The folks at Seedleaf-- Ryan Koch (who has helped my family in ways you can't imagine) and Rebecca Self
John Walker
Erica Horne and the whole Faith Feeds group. Wow. You packed the halls of our church each Sunday! You guys can tell me more about all the various groups and farms that let you glean! It was amazing.
Bob McKinley from InFeed-- a gentle and encouraging man
Susan Bush from the Dept of Environmental Quality
Kate Black, my favorite librarian.
Berries on Bryan
This goofy idea that we can grow good food for hungry people introduced me to my wife, Jessica, in the garden. Biblical, isn't it?
So many folks at The Rock La Roca United Methodist Church, where I am privileged to pastor-- Martina Ockerman, Melissa Kramer, Larry and Ruth Stewart, Cleat Douglass, Beverly from-across-the-street Paul and Venus Bailey, Mama Itoula, David and Noella Mapigano, Osman Santos, Benjamin Marin Cruz, Miguel Mazariegos Chris Zoch, Matthew Highfill, Robert Highfill, Jimmy Kaindu-- notice how we all come together in the garden. Remember the words of the Revelation:
"Then the angel showed me the river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb, down the middle of the great street of the city. One each side of the river stood the tree of life, bearing twelve crops of fruit, yielding its fruit every month. And the leaves of the tree are for the healing of the nations."
Last but not least, Farmer Pinky aka Shannon Baker, an old friend. Maybe 12 years now we've been friends, and for someone who has moved all the time, that's like family. Shannon is our farmer-in-residence, and is working all kinds of plans to expand this great work.
Please tell me if I forgot anyone and I will make amends!!
Monday, December 13, 2010
George Shadford, Methodist Preacher
Shadford was born in 1739, in Lincolnshire. As a young child, he says he was afraid of death, and felt himself prone to all kinds of wickedness-- he had a very tender conscience. While he was very disturbed by breaking the Sabbath by playing (at one point, even being chased by the parson!) he also did like to throw sticks and rocks at animals to harm them. So while we might say that sometimes he was too scrupulous about suspected wrong-doings, he was at times a real malefactor.
He performed all the outward duties of the Church of England-- saying set prayers morning and night; being confirmed by the Bishop, getting ready to take Communion. BUt he found that he did not have peace in his soul, either for forgiveness of sins, nor for power to resist temptation.
As young man, he joined the militia, something like the National Guard, not the full time British Army. He figured ot would be fun for an active and athletic man, and also be a little bit of income, with no real responsibilities to be away from home. Sadly for him, the French were actively trying to get Ireland to rebel, and landed a small force just as Shadford was in "basic training," and so he was marched off to Liverpool to get ready to embark for Ireland and war with France! He was really worried that he might be killed in battle having not found God.
He found his way to Methodist preaching because two attractive young ladies were going! After the sermon, he thought no more of the young women, but gave heed to the state of his soul.
The Irish-French matter was settled without Shadford even going to Ireland, and he was sent home, where he found that God had sent a Methodist farmer to his village, and the man was opening the farm to Methodist preaching. But within 2 months, Shadford was back to tricks. Soon enough, though, the Methodist farmer told Shadford that there would be preaching at his farm.
The preacher spoke to Shadford's heart, and he seemed to speak an invitation to follow Christ directly to Shadford. Soon enough, Shadford was in a Methodist Society, and would pray at meetings and even "give an exhortation," but he did not feel he was called to be a preacher.
Shadford began to have fruit in his exhorting, starting with his family. He began to be a regular preacher in Lincolnshire, and John Wesley asked if he would be an appointed travelling preacher. in 1768, Shadford left to preach in Cornwall.
In 1773, Shadford set sail, on Wesley's recommendation, to America, beginning his ministry in Philadelphia. He had ministry in New York, New Jersey, Maryland, and Virginia.
As the Revolutionary forces were heating up, Shadford and other Methodists were in trouble: John Wesley was anti-revolution, and Shadford believed he could not go against the King, so he decided to go back to England.
From the eulogy of a colleague:"Mr. Shadford was free and generous. His little annual income, managed with a strict regard to economy, supplied his wants and left a portion for the poor and needy." see again that most Scriptural idea: to convince sinners they need the Lord, and to take care of the poor and needy! Let us never consider ourselves greater than our Master, but let us do as He did!
He performed all the outward duties of the Church of England-- saying set prayers morning and night; being confirmed by the Bishop, getting ready to take Communion. BUt he found that he did not have peace in his soul, either for forgiveness of sins, nor for power to resist temptation.
As young man, he joined the militia, something like the National Guard, not the full time British Army. He figured ot would be fun for an active and athletic man, and also be a little bit of income, with no real responsibilities to be away from home. Sadly for him, the French were actively trying to get Ireland to rebel, and landed a small force just as Shadford was in "basic training," and so he was marched off to Liverpool to get ready to embark for Ireland and war with France! He was really worried that he might be killed in battle having not found God.
He found his way to Methodist preaching because two attractive young ladies were going! After the sermon, he thought no more of the young women, but gave heed to the state of his soul.
The Irish-French matter was settled without Shadford even going to Ireland, and he was sent home, where he found that God had sent a Methodist farmer to his village, and the man was opening the farm to Methodist preaching. But within 2 months, Shadford was back to tricks. Soon enough, though, the Methodist farmer told Shadford that there would be preaching at his farm.
The preacher spoke to Shadford's heart, and he seemed to speak an invitation to follow Christ directly to Shadford. Soon enough, Shadford was in a Methodist Society, and would pray at meetings and even "give an exhortation," but he did not feel he was called to be a preacher.
Shadford began to have fruit in his exhorting, starting with his family. He began to be a regular preacher in Lincolnshire, and John Wesley asked if he would be an appointed travelling preacher. in 1768, Shadford left to preach in Cornwall.
In 1773, Shadford set sail, on Wesley's recommendation, to America, beginning his ministry in Philadelphia. He had ministry in New York, New Jersey, Maryland, and Virginia.
As the Revolutionary forces were heating up, Shadford and other Methodists were in trouble: John Wesley was anti-revolution, and Shadford believed he could not go against the King, so he decided to go back to England.
From the eulogy of a colleague:"Mr. Shadford was free and generous. His little annual income, managed with a strict regard to economy, supplied his wants and left a portion for the poor and needy." see again that most Scriptural idea: to convince sinners they need the Lord, and to take care of the poor and needy! Let us never consider ourselves greater than our Master, but let us do as He did!
Friday, December 10, 2010
The Apostles Were Perfectionists, Part 1
[I am purposely playing with the word perfectionist, hoping that our negative connotation will make us think about perfection not as flawlessness, but as maturity, completion, finished product; someone being all that God has for them to be.]
Ephesians 1:4 God has done for us in Jesus what he did for us so that we would be "holy and blameless in His sight."
"So I tell you this, and insist on it in the Lord, that you must no longer live as the Gentiles do, in the futility of their thinking. They are darkened in their understanding and separated from the life of God because of the ignorance that is in them due to the hardening of their hearts. Having lost all sensitivity, they have given themselves over to sensuality so as to indulge in every kind of impurity, and they are full of greed.
That, however, is not the way of life you learned when you heard about Christ and were taught in him in accordance with the truth that is in Jesus. You were taught, with regard to your former way of life, to put off your old self, which is being corrupted by its deceitful desires; to be made new in the attitude of your minds; and to put on the new self, created to be like God in true righteousness and holiness." (Eph 4:17-24).
There is a clear progression, from wickedness, to justification. But even while justified, we are still carrying around the "old man" v.22 until we "put him off" and are re-created, having God's righteousness and holiness. That is to say, we will be the "finished product," or perfect.
--from W.A. Godbey's 1886 book, Christian Perfection
Ephesians 1:4 God has done for us in Jesus what he did for us so that we would be "holy and blameless in His sight."
"So I tell you this, and insist on it in the Lord, that you must no longer live as the Gentiles do, in the futility of their thinking. They are darkened in their understanding and separated from the life of God because of the ignorance that is in them due to the hardening of their hearts. Having lost all sensitivity, they have given themselves over to sensuality so as to indulge in every kind of impurity, and they are full of greed.
That, however, is not the way of life you learned when you heard about Christ and were taught in him in accordance with the truth that is in Jesus. You were taught, with regard to your former way of life, to put off your old self, which is being corrupted by its deceitful desires; to be made new in the attitude of your minds; and to put on the new self, created to be like God in true righteousness and holiness." (Eph 4:17-24).
There is a clear progression, from wickedness, to justification. But even while justified, we are still carrying around the "old man" v.22 until we "put him off" and are re-created, having God's righteousness and holiness. That is to say, we will be the "finished product," or perfect.
--from W.A. Godbey's 1886 book, Christian Perfection
Wednesday, December 8, 2010
John Murlin, Methodist Preacher
Murlin was born in Cornwall in 1722. At age 13, he was apprenticed to a carpenter, and as he put it, both he and his master, lived utterly without God, prone to swearing and taking the Lord's name in vain. When he entered into his own business as a carpenter, he added to that to cursing, he added gambling and drunkenness.
In 1749, he began to hear Methodist preaching (John Wesly, John Nelson, and John Downes led a powerful revival in Cornwall). Murlin says, "I was soon brought under deep conviction." [Let me add how important this is! Our preaching should lead people to the uncomfortable place of conviction, to the moment of decision, where they know they simply cannot keep on as they are, that they have no hope of saving themselves!] Murlin was definitely at the place of needing salvation. All he had was deep conviction of sin, such that he was afraid to go to sleep at night lest he wake up in Hell.
His deliverance came: "In April, I heard Mr. Downes preach on part of the 15th chapter of Luke. Under this sermon I found great deliverance. [Our preaching must diagnose the disease and provide the remedy!]
As he grew in grace, William Roberts, the Methodist traveling preacher in those parts put Murlin in charge of a class meeting in the area. He felt inadequate and began to pray and study the Scriptures more diligently, to be better prepared for the care of souls. He found that he was gifted to give a word of exhortation. And then he was called upon to preach, because even thought there were plenty of local preachers, there were too many places needing and wanting preaching! One day, a preaching meeting had been scheduled, but no preacher could go, so Murlin was pressed into service!
Murlin was well-received by the people, and the traveling preachers worked him and taught him. But Murlin had a problem, a problem that perhaps will sound familiar to many of us today: he had little expenses and great income from his carpentry. And he had a rich uncle who would leave him his estate. So Murlin began to build for himself a nice home. And then John Wesley sent him a letter asking if he would be willing to be a traveling preacher. Murlin wrote back to wesley that basically he was comfortable where he was, and he did not want to do it. All Murlin says is that Wesley wrote him back a letter that answered all those objections! [Man I'd love to see that letter.] Murlin says, "I took my horse and without delay rode away into the west of Cornwall."
Murlin preached in England and Ireland. Murlin, near the end of his career, said of himself, "When I look back on the many years I have now spent in testifying the Gospel of the grace of God, though I have not made the advancement in His ways I might have, yet can I say, to His glory, He hath so kept me that none can lay anything to my charge with regard to my moral conduct since God forst spoke peace to my soul in April 1749."
Perhaps Murlin's highest accolade came from John Wesley, who called him, simply, "honest John Murlin."
His colleague, traveling companion, and friend John Pawson said this in eulogy of Murlin: "His truly Christian temper, as well as his exemplary conduct bore witness that he walked with God. I am inclined to think that very few who have it in their power, as he had, to retire and live comfortably upon the property which God has given them, would continue to struggle with the heavy afflictions which he endured, traveling in all kinds of weather to preach the Gospel; but he had an affecting view of what his Lord and Saviour had suffered for him, and he was confident in his call to ministry.... He was a Methodist of the primitive stamp, in heart and life, and doctrine and discipline." [I think I should be entirely satisfied, if at the end of my life, those who know me would say, "he was a primitive Methodist!]
Murlin died in 1799 of complications from a stroke, in the peace of a firm believer in Christ.
The Methodist Minutes for 1799 gave him the noblest epitaph, repeating Pawson's estimate: "He was a Primitive Methodist."
In 1749, he began to hear Methodist preaching (John Wesly, John Nelson, and John Downes led a powerful revival in Cornwall). Murlin says, "I was soon brought under deep conviction." [Let me add how important this is! Our preaching should lead people to the uncomfortable place of conviction, to the moment of decision, where they know they simply cannot keep on as they are, that they have no hope of saving themselves!] Murlin was definitely at the place of needing salvation. All he had was deep conviction of sin, such that he was afraid to go to sleep at night lest he wake up in Hell.
His deliverance came: "In April, I heard Mr. Downes preach on part of the 15th chapter of Luke. Under this sermon I found great deliverance. [Our preaching must diagnose the disease and provide the remedy!]
As he grew in grace, William Roberts, the Methodist traveling preacher in those parts put Murlin in charge of a class meeting in the area. He felt inadequate and began to pray and study the Scriptures more diligently, to be better prepared for the care of souls. He found that he was gifted to give a word of exhortation. And then he was called upon to preach, because even thought there were plenty of local preachers, there were too many places needing and wanting preaching! One day, a preaching meeting had been scheduled, but no preacher could go, so Murlin was pressed into service!
Murlin was well-received by the people, and the traveling preachers worked him and taught him. But Murlin had a problem, a problem that perhaps will sound familiar to many of us today: he had little expenses and great income from his carpentry. And he had a rich uncle who would leave him his estate. So Murlin began to build for himself a nice home. And then John Wesley sent him a letter asking if he would be willing to be a traveling preacher. Murlin wrote back to wesley that basically he was comfortable where he was, and he did not want to do it. All Murlin says is that Wesley wrote him back a letter that answered all those objections! [Man I'd love to see that letter.] Murlin says, "I took my horse and without delay rode away into the west of Cornwall."
Murlin preached in England and Ireland. Murlin, near the end of his career, said of himself, "When I look back on the many years I have now spent in testifying the Gospel of the grace of God, though I have not made the advancement in His ways I might have, yet can I say, to His glory, He hath so kept me that none can lay anything to my charge with regard to my moral conduct since God forst spoke peace to my soul in April 1749."
Perhaps Murlin's highest accolade came from John Wesley, who called him, simply, "honest John Murlin."
His colleague, traveling companion, and friend John Pawson said this in eulogy of Murlin: "His truly Christian temper, as well as his exemplary conduct bore witness that he walked with God. I am inclined to think that very few who have it in their power, as he had, to retire and live comfortably upon the property which God has given them, would continue to struggle with the heavy afflictions which he endured, traveling in all kinds of weather to preach the Gospel; but he had an affecting view of what his Lord and Saviour had suffered for him, and he was confident in his call to ministry.... He was a Methodist of the primitive stamp, in heart and life, and doctrine and discipline." [I think I should be entirely satisfied, if at the end of my life, those who know me would say, "he was a primitive Methodist!]
Murlin died in 1799 of complications from a stroke, in the peace of a firm believer in Christ.
The Methodist Minutes for 1799 gave him the noblest epitaph, repeating Pawson's estimate: "He was a Primitive Methodist."
Saturday, December 4, 2010
Humorous Moments with Wesley
Because Jessie and I are complete nerds, we often end our evenings reading selections from Wesley's Veterans, a 7 vol account of the exploits of the earliest Methodist preachers. My favorite is John Nelson, a powerful stone mason who flat wore it out preaching.
Once while Wesley and Nelson were on a preaching tour in Cornwall, they had bad weather, getting soaked from one town to the next, losing their way in the night, etc. I want to share two times Nelson had with Wesley. We don't often think of Wesley as light-hearted. These stories make me wish I could have travelled with him. I have tried to update the language.
"When I had been out a week, I returned to St Ives and found Brother Downes in a fever, so that he was not able to preach at all. All that time Mr. Wesley and I lay on the floor: he had my overcoat for his pillow, and I had Burkitt's notes on the New Testament for mine. After being here near three weeks, one morning, about three o'clock, Mr. Wesley rolled over and finding me awake, slapped me on the back and said, 'Brother Nelson, cheer up! I'm only sore on one side of my body, there is a whole other side left.'"
On another occasion, he writes, "One day we had been at St. Hilary Downs, and Mr. Wesley had preached from Ezekiel's vision of dry bones, and there was a shaking among the people as he preached. As we returned, Mr. Wesley stopped his horse to pick blackberries, saying, 'Brother Nelson, we ought to be thankful that there are plenty of blackberries; it's easy to get hungry here, but hard to get food. Do the people think we can live by preaching?"
It reminds me of a time when young John Mynhier and I were out doing evangelism. We were out in the woods so far, you'd have to head towards town to hunt, and we got to some blackberries that the birds had not found. There we were with purple mouths and hands and I said we needed some ice cream, but John said they were good as is.
Once while Wesley and Nelson were on a preaching tour in Cornwall, they had bad weather, getting soaked from one town to the next, losing their way in the night, etc. I want to share two times Nelson had with Wesley. We don't often think of Wesley as light-hearted. These stories make me wish I could have travelled with him. I have tried to update the language.
"When I had been out a week, I returned to St Ives and found Brother Downes in a fever, so that he was not able to preach at all. All that time Mr. Wesley and I lay on the floor: he had my overcoat for his pillow, and I had Burkitt's notes on the New Testament for mine. After being here near three weeks, one morning, about three o'clock, Mr. Wesley rolled over and finding me awake, slapped me on the back and said, 'Brother Nelson, cheer up! I'm only sore on one side of my body, there is a whole other side left.'"
On another occasion, he writes, "One day we had been at St. Hilary Downs, and Mr. Wesley had preached from Ezekiel's vision of dry bones, and there was a shaking among the people as he preached. As we returned, Mr. Wesley stopped his horse to pick blackberries, saying, 'Brother Nelson, we ought to be thankful that there are plenty of blackberries; it's easy to get hungry here, but hard to get food. Do the people think we can live by preaching?"
It reminds me of a time when young John Mynhier and I were out doing evangelism. We were out in the woods so far, you'd have to head towards town to hunt, and we got to some blackberries that the birds had not found. There we were with purple mouths and hands and I said we needed some ice cream, but John said they were good as is.
Friday, December 3, 2010
Perfection Friday
Teddy Ray mentioned that he saw a bumper sticker for a church that said something like "the place where nobody is perfect."
He wasn't sure if we Methodists needed a bumper sticker to counter that, or if it's just the weakness of bumperstickers.
Our bumpersticker would be too long. We'd have to define sin, then love, then the work of the Holy Spirit, then perfection...
And that's both the glory and problem for Christian theology. In a bumper sticker world, theology tries to make sense out of stuff that won't fit on a 2 inch by 8 inch sticker.
But somehow, the church mentioned above doesn't need to define not being perfect...
"Therefore I urge you, brothers, in view of God's mercy, to offer your bodies as living sacrifices, holy and pleasing to God--this is your spiritual act of worship. Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind" (Romans 12:1-2).
So, after salvation, there is still something to be done in us? In sermons this summer and fall, I was at pains to describe the idea of mind in the New Testament, that a transformed mind, a mind like Christ's is not a matter of changed opinions, or intentions for better behavior, but rather, it is a mind-transplant, effected by the Holy Spirit. You can not get the New Testament "mind" on your own. It is a gift from the Lord through the Holy Spirit.
It is a mind controlled by love. And again, not human love, but the Holy Spirit love, that allows us to love God, and to love neighbor.
But I do not know of anyone who had that love at the instant of conversion. Neither does the Word expect that. What we see instead is a continuing work of God, making us holy, cleaning us out of our self-will.
This passage from Romans is one of my favorites, in the sense that it has been with me a long time. when I was a new Christian, how badly did I want its promise, that I could be transformed to the point of no longer conforming to the world.
But how? It wasn't when I stopped smoking or stopped drinking, although those were demonstrably good things. I still battled with sin no matter how hard I tried. When I learned that it was the Holy Spirit who must do this work in me, I was set free to let it happen.
But how? That question crops up at every stage. It's one thing to hear that the Holy Spirit will do this if you seek it. But how do I seek it?
Verse 1 of Romans 12 tells us: offer our bodies as living sacrifices. It means that we place our selves on the altar. We lay it down there, consecrate it to God and we keep doing it (thus the living, on-going sacrifice). This can be a sacrifice of praise, in that we rejoice for what God has done and is doing in us. But it has to start with a repentance, laying aside sinful ways, leaving them at the altar and rising up to newness of life.
It is one thing for God to forgive our sins. We can scarce believe He would do that while we are still in our sins. It is yet another thing for Him to make us holy. And being made holy will come on the same condition as salvation: we confess our need for yet more of God. We trust that Jesus will do what He says, that He is as able to make us perfect through His death and resurrection as He was to save us from our sins. That is to say, we will be made perfect by nothing short of faith in Jesus.
He wasn't sure if we Methodists needed a bumper sticker to counter that, or if it's just the weakness of bumperstickers.
Our bumpersticker would be too long. We'd have to define sin, then love, then the work of the Holy Spirit, then perfection...
And that's both the glory and problem for Christian theology. In a bumper sticker world, theology tries to make sense out of stuff that won't fit on a 2 inch by 8 inch sticker.
But somehow, the church mentioned above doesn't need to define not being perfect...
"Therefore I urge you, brothers, in view of God's mercy, to offer your bodies as living sacrifices, holy and pleasing to God--this is your spiritual act of worship. Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind" (Romans 12:1-2).
So, after salvation, there is still something to be done in us? In sermons this summer and fall, I was at pains to describe the idea of mind in the New Testament, that a transformed mind, a mind like Christ's is not a matter of changed opinions, or intentions for better behavior, but rather, it is a mind-transplant, effected by the Holy Spirit. You can not get the New Testament "mind" on your own. It is a gift from the Lord through the Holy Spirit.
It is a mind controlled by love. And again, not human love, but the Holy Spirit love, that allows us to love God, and to love neighbor.
But I do not know of anyone who had that love at the instant of conversion. Neither does the Word expect that. What we see instead is a continuing work of God, making us holy, cleaning us out of our self-will.
This passage from Romans is one of my favorites, in the sense that it has been with me a long time. when I was a new Christian, how badly did I want its promise, that I could be transformed to the point of no longer conforming to the world.
But how? It wasn't when I stopped smoking or stopped drinking, although those were demonstrably good things. I still battled with sin no matter how hard I tried. When I learned that it was the Holy Spirit who must do this work in me, I was set free to let it happen.
But how? That question crops up at every stage. It's one thing to hear that the Holy Spirit will do this if you seek it. But how do I seek it?
Verse 1 of Romans 12 tells us: offer our bodies as living sacrifices. It means that we place our selves on the altar. We lay it down there, consecrate it to God and we keep doing it (thus the living, on-going sacrifice). This can be a sacrifice of praise, in that we rejoice for what God has done and is doing in us. But it has to start with a repentance, laying aside sinful ways, leaving them at the altar and rising up to newness of life.
It is one thing for God to forgive our sins. We can scarce believe He would do that while we are still in our sins. It is yet another thing for Him to make us holy. And being made holy will come on the same condition as salvation: we confess our need for yet more of God. We trust that Jesus will do what He says, that He is as able to make us perfect through His death and resurrection as He was to save us from our sins. That is to say, we will be made perfect by nothing short of faith in Jesus.
Wednesday, December 1, 2010
Blessed Are You When People Falsely Say All Kinds of Evil Against You
We kind of wrapped up Wesley's teaching on being blessed in persecution. This beatitude is treated by Wesley in that same heading, but I wonder if Jesus saying it twice, or expanding on it means it has some extra weight?
I find some of Wesley's thinking about the matter of being spoken against, persecuted, etc intriguing. Part of this is because my grandfather told me something like, "You can tell a lot about your character [i suppose for good and ill!] by who doesn't like you." That is, if everybody likes you, you're doing something wrong!
And yet, I have found that many Christians want a good reputation. No doubt, we want to be sure that we are not evil-doers, but I wonder if we secretly want ourselves, the Church, Jesus to be thought of positively?
And yet, Jesus has here said it won't happen. And at the end of the day, it is because of the Cross.
The Cross is ugly, nasty, torturous death.
The Cross means we are sinners.
Neither of those things are appealing.
And there is this other offensive thing about us: we have found the way to Heaven, without which all go to Hell. To pronounce this is to invite anger and scorn from many, even though some will rejoice.
Maybe this is why as churches we try to do "nice things" in our communities and avoid the work of evangelism?
The crazy thing is, in all this talk about blessings, Jesus is right! They don't sound like blessings! I suppose even after we dig and discover what it means to be meek or a peace-maker, even though that mitigates some of our notions, it still does not seem like a blessing. But... when you live with it for a while... you find indeed, it is a blessing. But more than that, it's out of your hands. If I throw in my lot with Jesus, these characteristics will flow out of me. And where my carnal mind saw mourning as bad, bad, bad, I will find the blessing in being comforted by Him!
Can you tell I have struggled with the Beatitudes for a long time? I always wanted them to mean something other than what they do... And even when I did the word study and Scripture study to ferret out things like meekness, it simply was not until in deepest mourning I was comforted by the presence of my Lord.
I love those moments, where Jesus breaks in and reminds me to trust and obey.
I find some of Wesley's thinking about the matter of being spoken against, persecuted, etc intriguing. Part of this is because my grandfather told me something like, "You can tell a lot about your character [i suppose for good and ill!] by who doesn't like you." That is, if everybody likes you, you're doing something wrong!
And yet, I have found that many Christians want a good reputation. No doubt, we want to be sure that we are not evil-doers, but I wonder if we secretly want ourselves, the Church, Jesus to be thought of positively?
And yet, Jesus has here said it won't happen. And at the end of the day, it is because of the Cross.
The Cross is ugly, nasty, torturous death.
The Cross means we are sinners.
Neither of those things are appealing.
And there is this other offensive thing about us: we have found the way to Heaven, without which all go to Hell. To pronounce this is to invite anger and scorn from many, even though some will rejoice.
Maybe this is why as churches we try to do "nice things" in our communities and avoid the work of evangelism?
The crazy thing is, in all this talk about blessings, Jesus is right! They don't sound like blessings! I suppose even after we dig and discover what it means to be meek or a peace-maker, even though that mitigates some of our notions, it still does not seem like a blessing. But... when you live with it for a while... you find indeed, it is a blessing. But more than that, it's out of your hands. If I throw in my lot with Jesus, these characteristics will flow out of me. And where my carnal mind saw mourning as bad, bad, bad, I will find the blessing in being comforted by Him!
Can you tell I have struggled with the Beatitudes for a long time? I always wanted them to mean something other than what they do... And even when I did the word study and Scripture study to ferret out things like meekness, it simply was not until in deepest mourning I was comforted by the presence of my Lord.
I love those moments, where Jesus breaks in and reminds me to trust and obey.
Tuesday, November 30, 2010
A friend who knows me well tells me I need another way of phrasing what I wrote this morning. The friend agrees in substance but not in medium; my friend says tothink before I nail my 95 theses to the wall and not alienate the very people who have to make the decisions about our future.
So let me be clear: I include myself in the leadership of the church, the leadership that has to make hard choices about how to handle our crisis of finances and relevancy. It is hard to face the issues squarely and make a proactive decision. So I don't want to insult anyone with what I wrote, as if the blame falls on leadership. We have hard work ahead that is going to demand hard choices that none of us want to make.
If I were to say it differently: the church as it exists today will not be here in 15 years. There will be radical changes in structure and finance. I wish we would make the decisions to change now.
Let me also repeat that I am optimistic. The Methodist church has the message. I am bummed that I don't think I will get to be too much a part of the changes. They are going to be exciting. Painful and weird at first, but exciting and spirit driven.
- Posted using BlogPress from my iPhone
So let me be clear: I include myself in the leadership of the church, the leadership that has to make hard choices about how to handle our crisis of finances and relevancy. It is hard to face the issues squarely and make a proactive decision. So I don't want to insult anyone with what I wrote, as if the blame falls on leadership. We have hard work ahead that is going to demand hard choices that none of us want to make.
If I were to say it differently: the church as it exists today will not be here in 15 years. There will be radical changes in structure and finance. I wish we would make the decisions to change now.
Let me also repeat that I am optimistic. The Methodist church has the message. I am bummed that I don't think I will get to be too much a part of the changes. They are going to be exciting. Painful and weird at first, but exciting and spirit driven.
- Posted using BlogPress from my iPhone
Perfection Tuesday! Guest Post From Chad Brooks
“What do you mean...? Are you trying to say that it is possible to not sin?”
I remember that night well. I wrote down my account of it in my journal and refer back to it several times a year. I was at a Bible study on Romans at the Wesley Foundation at Louisiana Tech University. Surrounded by a bunch of quasi-baptists reading through the book one of the guys mentioned how it wasn’t really worth it to fight sin. The director then said “You don’t have to sin”. The response in the quote above is a summary of the confusion and amazement that we all had. For a group of 200 college misfits that spent approximately 75% of their time trying to not get drunk, smoke pot or chase the opposite sex around it was pretty mind blowing.
That was my first introduction to Christian Perfection. It changed my life. At that moment I understood what it really meant to be a Christian, or more precisely to understand the power that had been given to me at justification that enabled me to be a Christian. By the grace of God alone, I am now empowered to strive further and further after him.
When we look at what really moved the original Methodist movement, Christian Perfection is on the top of the list. Every organizational move was designed to better facilitate perfection. It was a huge message, most commonly directed at the hell raisers of the day, those that thought their sins were so great not even God could forgive them. When the establishment attacked Wesley and said he was attempting to break up the Church of England he always reinforced how Anglican he was and how he encouraged the societies to remain active in their local parish. After this formal answer he usually finished up by reminding his accusers that many in the societies weren’t ever in church before and completely belonged to the Devil. Perfection was truly changing not just these people, but the social and cultural landscape of Great Britain.
And it wasn’t something that was just passing in Wesley’s mind. He really thought about the role sin had in the believer. He broke away from his Moravian friends, his spiritual mentors, because they thought sin was completely abolished in the heart at the moment of justification. Wesley understood that for sanctification to really be a process of holiness, sin was only abolished at the moment of heavenly glorification. Humans are creatures of a free will, and the nature of free will will never leave us. It is a blessing and a curse. Because of free will, we make the decision to accept the grace of God and therefore adopted into his family. But because of free will we can leave this family. Because of free will, it is possible for us to be free from enslavement to sin and instead grafted into the kingdom actions of Father, Son and Holy Spirit.
Wesley formed his entire theology around Christian Perfection. Many of these pieces seem life changing to us now, probably because they were to John, Charles and friends in the 18th century. They taught lives of complete dedication, and what it meant to be an “almost Christian” (read that sermon if you want to be convicted). As John put it in “A Plain Account of Christian Perfection” there is no medium between serving God and serving the Devil. Perfection is the path for all those desiring to truly know the truth as it is in Jesus Christ.
It is funny to think of battling sin to be a point of evangelism, but for that group that night it was. I can think of many people whose lives were changed because of that impromptu lesson on Christian Perfection, mine included. Perhaps we should allow perfection to enter our preaching and teaching schedules as often as we talk about popular culture. What would our churches look like then?`
I remember that night well. I wrote down my account of it in my journal and refer back to it several times a year. I was at a Bible study on Romans at the Wesley Foundation at Louisiana Tech University. Surrounded by a bunch of quasi-baptists reading through the book one of the guys mentioned how it wasn’t really worth it to fight sin. The director then said “You don’t have to sin”. The response in the quote above is a summary of the confusion and amazement that we all had. For a group of 200 college misfits that spent approximately 75% of their time trying to not get drunk, smoke pot or chase the opposite sex around it was pretty mind blowing.
That was my first introduction to Christian Perfection. It changed my life. At that moment I understood what it really meant to be a Christian, or more precisely to understand the power that had been given to me at justification that enabled me to be a Christian. By the grace of God alone, I am now empowered to strive further and further after him.
When we look at what really moved the original Methodist movement, Christian Perfection is on the top of the list. Every organizational move was designed to better facilitate perfection. It was a huge message, most commonly directed at the hell raisers of the day, those that thought their sins were so great not even God could forgive them. When the establishment attacked Wesley and said he was attempting to break up the Church of England he always reinforced how Anglican he was and how he encouraged the societies to remain active in their local parish. After this formal answer he usually finished up by reminding his accusers that many in the societies weren’t ever in church before and completely belonged to the Devil. Perfection was truly changing not just these people, but the social and cultural landscape of Great Britain.
And it wasn’t something that was just passing in Wesley’s mind. He really thought about the role sin had in the believer. He broke away from his Moravian friends, his spiritual mentors, because they thought sin was completely abolished in the heart at the moment of justification. Wesley understood that for sanctification to really be a process of holiness, sin was only abolished at the moment of heavenly glorification. Humans are creatures of a free will, and the nature of free will will never leave us. It is a blessing and a curse. Because of free will, we make the decision to accept the grace of God and therefore adopted into his family. But because of free will we can leave this family. Because of free will, it is possible for us to be free from enslavement to sin and instead grafted into the kingdom actions of Father, Son and Holy Spirit.
Wesley formed his entire theology around Christian Perfection. Many of these pieces seem life changing to us now, probably because they were to John, Charles and friends in the 18th century. They taught lives of complete dedication, and what it meant to be an “almost Christian” (read that sermon if you want to be convicted). As John put it in “A Plain Account of Christian Perfection” there is no medium between serving God and serving the Devil. Perfection is the path for all those desiring to truly know the truth as it is in Jesus Christ.
It is funny to think of battling sin to be a point of evangelism, but for that group that night it was. I can think of many people whose lives were changed because of that impromptu lesson on Christian Perfection, mine included. Perhaps we should allow perfection to enter our preaching and teaching schedules as often as we talk about popular culture. What would our churches look like then?`
Monday, November 29, 2010
Thomas Hanby, Methodist Preacher
Hanby grew up in straitened circumstances due to his father's alcoholism and early death. But Hanby was a hard worker and he could provide adequately for his needs and then some.
At the age of thirteen, he heard that the Bishop would be coming to confirm the children, and he thought he should learn the catechism. He did so and was confirmed. But the same day that he was confirmed, he ran out playing with other kids and heard a vocie say that since he had broken the Sabbath, he had undone whatever had been done at Confirmation. He began to read and repeat many prayers, hoping some ritual could fix things.
He met Joseph Cheesebrough, a shoemaker and Methodist, who showed him the true way to salvation by grace and invited him to attend the Methodist Society (small group meeting). Although he was a little leery of the Methodists (mobs had threatened to disrupt their meetings), he went and was finding grace and truth. But the local Anglican clergyman took exception to the Methodist work and convinced Hanby that they were Puritans, and could not be trusted. The clergy man said if they would leave off and form a proper religious society, he himself would occasionally come.
"In a little time we had a larger society than the Methodists, of people who had an outward show of religion, who could play cards, and do whatever they liked, and conform to the world in almost everything."
Hanby wanted none of that and so rejoined the Methodists, He recounts that many Methodist preachers came through town, "who often preached to us while the blood ran down their faces, by the blows and pointed arrows thrown at them while they were preaching."
Hanby grew under the Methodist preaching and doctrine, and while he was prospering in his business, he heard a call to preach, but wrote it off to temptation. He could not tell if his uneasiness about preaching was from God or the devil. While in this confusion and prayer, he heard of a woman who was on the point of death, but was very glad of it! He had heard of the "happy deaths" reported among the Methodists; he wanted to see for himself. So he went to the home, but stayed off in a corner as he was a stranger. He listened to Brother Shent (a famous Methodist preacher) pray for her. He left with Brother Shent and begged him to go to Hanby's hometown to preach. he went back into the house and heard that the sick woman had asked for him. He was shocked, as he was unknown to her. He went to her side, and relates that she said to him, "God has called you to preach the Gospel; you have long rejected the call, but He will make you go. Obey the call, obey the call."
He decided he would give it a try. At his first sermon, two people found forgiveness of sins [such fruit was one of the criteria of being a Methodist preacher]. He found more success and was very aggressive in moving into the places where there had been no Methodist preaching.
But Hanby had uncommon struggles with the mobs that opposed Methodist work. This mob broke into a private residence to seize Hanby, but the congregation fought to keep from him. He kept coming back to that town because some remained faithful in spite of the violence. Once when he returned, the inn-keeper barely got him out alive.
In a new town, where there had been no Methodist work, a mob attacked, with a local man swearing that he would have the preacher's liver! Hanby had to run upstairs, sneak downstairs and hide in the barn, but he was found by one of the mob. As they were about to kill him, one had a change of heart and helped Hanby escape. The man was the best boxer in town, so as Hanby ran, this man fought the mob, and helped Hanby over walls and hedges, until he could escape and hide in the fields throughout the night.
He had other encounters with violent mobs in other towns, but credited Providence with saving his life. And then in 1755, he became an official Methodist preacher! What an ordination process!
Hanby was well-respected as a Methodist pastor. He was President of the Conference in 1794. I want to record an account of his last Sunday on earth. He was 63, and this was his work: at 6 a.m., he preached on Luke 2; in the afternoon on Isaiah 9:6, "His name shalle be called Wonderful Counselor;" and in the evening, from I Timothy 3:16, "Beyond all question, the mystery of godliness is great." He also met four or five classes that day.
My Methodist brothers and sisters! Are we this zealous? We do not have the trials here in America that Hanby had in England. But the fields are white for the harvest! Will we work with their fervor?
At the age of thirteen, he heard that the Bishop would be coming to confirm the children, and he thought he should learn the catechism. He did so and was confirmed. But the same day that he was confirmed, he ran out playing with other kids and heard a vocie say that since he had broken the Sabbath, he had undone whatever had been done at Confirmation. He began to read and repeat many prayers, hoping some ritual could fix things.
He met Joseph Cheesebrough, a shoemaker and Methodist, who showed him the true way to salvation by grace and invited him to attend the Methodist Society (small group meeting). Although he was a little leery of the Methodists (mobs had threatened to disrupt their meetings), he went and was finding grace and truth. But the local Anglican clergyman took exception to the Methodist work and convinced Hanby that they were Puritans, and could not be trusted. The clergy man said if they would leave off and form a proper religious society, he himself would occasionally come.
"In a little time we had a larger society than the Methodists, of people who had an outward show of religion, who could play cards, and do whatever they liked, and conform to the world in almost everything."
Hanby wanted none of that and so rejoined the Methodists, He recounts that many Methodist preachers came through town, "who often preached to us while the blood ran down their faces, by the blows and pointed arrows thrown at them while they were preaching."
Hanby grew under the Methodist preaching and doctrine, and while he was prospering in his business, he heard a call to preach, but wrote it off to temptation. He could not tell if his uneasiness about preaching was from God or the devil. While in this confusion and prayer, he heard of a woman who was on the point of death, but was very glad of it! He had heard of the "happy deaths" reported among the Methodists; he wanted to see for himself. So he went to the home, but stayed off in a corner as he was a stranger. He listened to Brother Shent (a famous Methodist preacher) pray for her. He left with Brother Shent and begged him to go to Hanby's hometown to preach. he went back into the house and heard that the sick woman had asked for him. He was shocked, as he was unknown to her. He went to her side, and relates that she said to him, "God has called you to preach the Gospel; you have long rejected the call, but He will make you go. Obey the call, obey the call."
He decided he would give it a try. At his first sermon, two people found forgiveness of sins [such fruit was one of the criteria of being a Methodist preacher]. He found more success and was very aggressive in moving into the places where there had been no Methodist preaching.
But Hanby had uncommon struggles with the mobs that opposed Methodist work. This mob broke into a private residence to seize Hanby, but the congregation fought to keep from him. He kept coming back to that town because some remained faithful in spite of the violence. Once when he returned, the inn-keeper barely got him out alive.
In a new town, where there had been no Methodist work, a mob attacked, with a local man swearing that he would have the preacher's liver! Hanby had to run upstairs, sneak downstairs and hide in the barn, but he was found by one of the mob. As they were about to kill him, one had a change of heart and helped Hanby escape. The man was the best boxer in town, so as Hanby ran, this man fought the mob, and helped Hanby over walls and hedges, until he could escape and hide in the fields throughout the night.
He had other encounters with violent mobs in other towns, but credited Providence with saving his life. And then in 1755, he became an official Methodist preacher! What an ordination process!
Hanby was well-respected as a Methodist pastor. He was President of the Conference in 1794. I want to record an account of his last Sunday on earth. He was 63, and this was his work: at 6 a.m., he preached on Luke 2; in the afternoon on Isaiah 9:6, "His name shalle be called Wonderful Counselor;" and in the evening, from I Timothy 3:16, "Beyond all question, the mystery of godliness is great." He also met four or five classes that day.
My Methodist brothers and sisters! Are we this zealous? We do not have the trials here in America that Hanby had in England. But the fields are white for the harvest! Will we work with their fervor?
Saturday, November 27, 2010
Guest Post: Jeff Rudy on Zeal
"Without zeal it is impossible either to make any considerable progress in religion ourselves, or to do any considerable service to our neighbor, whether in temporal or spiritual things. And yet nothing has done more disservice to religion, or more mischief to mankind, than a sort of zeal which has for several ages prevailed, both in pagan, Mahometan, and Christian nations. Insomuch that it may truly be said: pride, covetousness, ambition, revenge, have in all parts of the world slain their thousands, but zeal its ten thousands.” This is how John Wesley began his sermon, ‘On Zeal.’ Now ponder along which lines you associate zeal? Is it about the former (progress and service to our neighbors) or the latter (stamping out anything and anyone unlike me/us)?
Undoubtedly, the latter description is what creeps into the minds of most people upon hearing about “zeal” or any of its cognates. How lamentable! Wesley contends that this is not true zeal, but is fueled by something other than true religion. Even so, it is possible to distinguish right zeal from wrong, “but it is difficult…so skilfully do the passions justify themselves.” The standard against which to measure actions and attitudes that can be described as “zealous” and whether or not they are right or wrong is to determine the aim and what rules the zeal. Wesley notes that he had come across the notion that something could only be properly called religious or Christian zeal “if it is joined with charity.” Then he notes that another author takes it a step further and says that love (or charity) must be the “chief ingredient” of zeal if it is to be considered Christian. Wesley takes it to the ultimate: “May we not say that true zeal is not mostly charitable, but wholly so? That is, if we take charity in St. Paul’s sense, for love – the love of God and our neighbor…True Christian zeal is no other than the flame of love.”
The chief properties of this love are humility, meekness and patience. How many of your actions and attitudes that you would consider to be “zealous” would fall in line with these properties? “Love” can easily be twisted if we don’t talk about what qualifies “love” as righteous or holy. That’s why bringing up humility, meekness, and patience is significant.
Upon establishing these qualities, Wesley establishes a hierarchy, of sorts, to help guide the Christian into rightly placing zeal. The metaphor perhaps most appropriate is a target, with the thing closest to the center being the most important. Beginning on the outermost circle, then, he indicates that we should have zeal for the Church, in particular that branch (or denomination, including our local congregation) of which we are a part. Then a little more important than this are “works of piety,” which include the commonly referred to “means of grace” (hearing, reading, and meditating on the Scriptures; public and private prayer; the Lord’s Supper; fasting). Closer still to the center are “works of mercy” – relieving the “distress of our neighbour, whether in body or soul.” Even more important than this is being zealous for “holy tempers,” which are the motives behind all works of mercy and piety. But above all it is love that “sits upon the throne...and reigns without a rival.”
This was the type of zeal to which Wesley was calling the early Methodists…and the zeal that we would do well to pursue. Imagine if our zeal was guided according to that “target.” The world may have different things to say about “zealotry” than what we currently hear. Having the “flame of love” means we are humble, not proud. That is true zeal. Having the “flame of love” means we are meek, not easily angered nor driven by anger. That is true zeal. Having the “flame of love” means we are patient, not quick to act rashly. That is true zeal. Having the “flame of love” in our hearts means that we are not filled with hatred, bitterness, prejudice, jealousy, and a whole host of other “evil tempers.” “It is utter folly and impertinence for any to talk of zeal for God while he is doing the works of the devil.”
- Posted using BlogPress from my iPhone
Undoubtedly, the latter description is what creeps into the minds of most people upon hearing about “zeal” or any of its cognates. How lamentable! Wesley contends that this is not true zeal, but is fueled by something other than true religion. Even so, it is possible to distinguish right zeal from wrong, “but it is difficult…so skilfully do the passions justify themselves.” The standard against which to measure actions and attitudes that can be described as “zealous” and whether or not they are right or wrong is to determine the aim and what rules the zeal. Wesley notes that he had come across the notion that something could only be properly called religious or Christian zeal “if it is joined with charity.” Then he notes that another author takes it a step further and says that love (or charity) must be the “chief ingredient” of zeal if it is to be considered Christian. Wesley takes it to the ultimate: “May we not say that true zeal is not mostly charitable, but wholly so? That is, if we take charity in St. Paul’s sense, for love – the love of God and our neighbor…True Christian zeal is no other than the flame of love.”
The chief properties of this love are humility, meekness and patience. How many of your actions and attitudes that you would consider to be “zealous” would fall in line with these properties? “Love” can easily be twisted if we don’t talk about what qualifies “love” as righteous or holy. That’s why bringing up humility, meekness, and patience is significant.
Upon establishing these qualities, Wesley establishes a hierarchy, of sorts, to help guide the Christian into rightly placing zeal. The metaphor perhaps most appropriate is a target, with the thing closest to the center being the most important. Beginning on the outermost circle, then, he indicates that we should have zeal for the Church, in particular that branch (or denomination, including our local congregation) of which we are a part. Then a little more important than this are “works of piety,” which include the commonly referred to “means of grace” (hearing, reading, and meditating on the Scriptures; public and private prayer; the Lord’s Supper; fasting). Closer still to the center are “works of mercy” – relieving the “distress of our neighbour, whether in body or soul.” Even more important than this is being zealous for “holy tempers,” which are the motives behind all works of mercy and piety. But above all it is love that “sits upon the throne...and reigns without a rival.”
This was the type of zeal to which Wesley was calling the early Methodists…and the zeal that we would do well to pursue. Imagine if our zeal was guided according to that “target.” The world may have different things to say about “zealotry” than what we currently hear. Having the “flame of love” means we are humble, not proud. That is true zeal. Having the “flame of love” means we are meek, not easily angered nor driven by anger. That is true zeal. Having the “flame of love” means we are patient, not quick to act rashly. That is true zeal. Having the “flame of love” in our hearts means that we are not filled with hatred, bitterness, prejudice, jealousy, and a whole host of other “evil tempers.” “It is utter folly and impertinence for any to talk of zeal for God while he is doing the works of the devil.”
- Posted using BlogPress from my iPhone
Friday, November 26, 2010
You Dont Know What Youre Talking About When You Whine About Christians Being Judgmental
Do not judge... ok, I had thought I would work my way to this passage, going thru the sermon on the Mount as Wesley exposited it. But, this passage of Scripture is so wildly abused, that even though I think there is a lot to be said for following the progression of Wesley laying out the Sermon on the Mount, the time has come to deal decisively with the sad interpretations of this passage of Scripture.
The popular mind's gloss on this Scripture is a teenage paradise or a rapper's delight.
"No one can judge me."
"Only God can judge me."
"Christians aren't supposed to judge."
"Don't judge."
And the list goes on and on.
Can you judge someone for judging? Because that's what you're doing if you start whining that someone called out sin (see my post on Methodist Backbonehere
At the end of the day, the misuse of this Scripture is difficult to deal with because the bad interpretations present themselves as being deep and "spiritual." Deep and spiritual apparently means "dispensing with common sense and everything else Scripture has to say about this."
This is from Sermon 30, the tenth discourse on the Sermon on The Mount. And may I remind everybody, this constitutes Methodist doctrine. I know many want to think that being Methodist means we pick and choose from an awesome buffet, but no. You must eat your vegetables.
Wesley begins by telling us that in the fifth chapter of Matthew, our blessed Lord has carefully guarded true religion from the "glosses of men," [that is, those interpretations that make the Word of no effect], and has given us a picture of the interior formation the Holy Spirit does in us. In the sixth chapter, the Lord shows that the simplest things we can be made holy if we have a holy intention-- that is, when the heart is right [interior formation] the actions can be right. In the first part of chapter 7 He "points out the most fatal and common hindrances to this holiness."
The first caution is against judging.
"There is no station of life, nor any period of time, from the hour of our first repenting and believing the Gospel, till we are made perfect in love, wherein this caution is not needful for the child of God." There are just so many times we are tempted to judge, and we usually feel so justified. [let me intrude here: at least, I feel that I am usually justified! Judging and anger are such self-justifying sins!]
Here's where Wesley gets interesting. It seems that God has designed this command not so much for the children of God, but for the children of the world, for those who do not know God. If we were to go back and look at the interior formation explained in the first part of the Sermon on the Mount, we could see that indeed, if we were being blessed in meekness, hungering and thirsting after righteousness, etc., then this command to "judge not" is almost superfluous. But the children of the world who feel themselves convicted by the life of the serious Christian spend their time looking for the hypocrisy or faults of the ones seeking after God, in order to make excuses for themselves. It is to such a mindset that the Lord says they see the speck in another's eye, but not the log that is in their own. Wesley says the meaning is something like this: "You do not consider the damnable impenitence, the Satanic pride, the accursed self-will, the idolatrous love of the world, which are in you, and which make your whole life an abomination to the Lord." So what can such a person really have to say to the one he considers too zealous for God, who has gone to extremes of self-denial [fasting], and spends too much time in prayer or in hearing preaching?
Wesley then moves on to examining what judging means, what is the judging that is prohibited. He says it is not simply evil speaking, which is relating evil about an absent person. It's not simply thinking evil thoughts. But--and here is where we really need to pay attention-- Wesley says not all evil thinking is condemned. If you see someone commit robbery or murder, or hear them blaspheme the name of God, you can't help but thinking of evil of such a person. There is no sin in that. If it prompts you to warn them about the consequences of sin [what we most commonly resent when we start hollering about judging], it is in fact a compassionate thing to do.
To sum up:
we have to see clearly what do not judge means
It is nothing like what the world means by "not judging;" if people sin, we must speak up and condemn the acts and warn the sinner of the consequences. One day we'll post on a difficult sermon on a difficult scripture, "On the Duty of Reproving One's Neighbor."
Wesley has a lot more to say on this topic in this sermon; we'll get to that as we progress through the Sermon on The Mount. I wanted to post on this because as often as we hear stupid things like, "You can't judge me," we need to see what the Scriptures say.
The popular mind's gloss on this Scripture is a teenage paradise or a rapper's delight.
"No one can judge me."
"Only God can judge me."
"Christians aren't supposed to judge."
"Don't judge."
And the list goes on and on.
Can you judge someone for judging? Because that's what you're doing if you start whining that someone called out sin (see my post on Methodist Backbonehere
At the end of the day, the misuse of this Scripture is difficult to deal with because the bad interpretations present themselves as being deep and "spiritual." Deep and spiritual apparently means "dispensing with common sense and everything else Scripture has to say about this."
This is from Sermon 30, the tenth discourse on the Sermon on The Mount. And may I remind everybody, this constitutes Methodist doctrine. I know many want to think that being Methodist means we pick and choose from an awesome buffet, but no. You must eat your vegetables.
Wesley begins by telling us that in the fifth chapter of Matthew, our blessed Lord has carefully guarded true religion from the "glosses of men," [that is, those interpretations that make the Word of no effect], and has given us a picture of the interior formation the Holy Spirit does in us. In the sixth chapter, the Lord shows that the simplest things we can be made holy if we have a holy intention-- that is, when the heart is right [interior formation] the actions can be right. In the first part of chapter 7 He "points out the most fatal and common hindrances to this holiness."
The first caution is against judging.
"There is no station of life, nor any period of time, from the hour of our first repenting and believing the Gospel, till we are made perfect in love, wherein this caution is not needful for the child of God." There are just so many times we are tempted to judge, and we usually feel so justified. [let me intrude here: at least, I feel that I am usually justified! Judging and anger are such self-justifying sins!]
Here's where Wesley gets interesting. It seems that God has designed this command not so much for the children of God, but for the children of the world, for those who do not know God. If we were to go back and look at the interior formation explained in the first part of the Sermon on the Mount, we could see that indeed, if we were being blessed in meekness, hungering and thirsting after righteousness, etc., then this command to "judge not" is almost superfluous. But the children of the world who feel themselves convicted by the life of the serious Christian spend their time looking for the hypocrisy or faults of the ones seeking after God, in order to make excuses for themselves. It is to such a mindset that the Lord says they see the speck in another's eye, but not the log that is in their own. Wesley says the meaning is something like this: "You do not consider the damnable impenitence, the Satanic pride, the accursed self-will, the idolatrous love of the world, which are in you, and which make your whole life an abomination to the Lord." So what can such a person really have to say to the one he considers too zealous for God, who has gone to extremes of self-denial [fasting], and spends too much time in prayer or in hearing preaching?
Wesley then moves on to examining what judging means, what is the judging that is prohibited. He says it is not simply evil speaking, which is relating evil about an absent person. It's not simply thinking evil thoughts. But--and here is where we really need to pay attention-- Wesley says not all evil thinking is condemned. If you see someone commit robbery or murder, or hear them blaspheme the name of God, you can't help but thinking of evil of such a person. There is no sin in that. If it prompts you to warn them about the consequences of sin [what we most commonly resent when we start hollering about judging], it is in fact a compassionate thing to do.
To sum up:
we have to see clearly what do not judge means
It is nothing like what the world means by "not judging;" if people sin, we must speak up and condemn the acts and warn the sinner of the consequences. One day we'll post on a difficult sermon on a difficult scripture, "On the Duty of Reproving One's Neighbor."
Wesley has a lot more to say on this topic in this sermon; we'll get to that as we progress through the Sermon on The Mount. I wanted to post on this because as often as we hear stupid things like, "You can't judge me," we need to see what the Scriptures say.
Wednesday, November 24, 2010
Guest Post from Teddy Ray on Unity and Holiness
“Unity and holiness are the two things I want among Methodists,” wrote John Wesley in February 1766. At a time when the Methodist movement was rapidly expanding, Wesley’s chief desire and purpose was not greater growth, more money to accomplish the work, more influence in the world, or any of the many other strivings that can so easily distract. Unity and holiness were the two things he wanted.
The emphasis on holiness continued for early American Methodists, as a letter written by the Methodist Bishops in 1824 reveals. Aaron has posted this letter twice before, but it hits the point and is foundational. Its strong admonitions make it worth quoting at length:
“If Methodists give up the doctrine of entire sanctification, or suffer it to become a dead letter, we are a fallen people... If the Methodists lose sight of this, they fall by their own weight. Their success in gaining numbers will be the cause of their dissolution. Holiness is the main cord that binds us together. Relax this and you loosen the whole system. This will appear more evident if we call to mind the original design of Methodism. It was to raise up and preserve a holy people. This was the principal object which Mr. Wesley […] had in view. To this all doctrines preached in Methodism tend. Whoever supposed, or who that is acquainted with the case can suppose, that it was designed in any of its parts to secure the applause or popularity of the world, or a numerical increase of worldly or impenitent men?”
Such strong statements should force the Church today to ask, Have unity and holiness continued to be our greatest goals? Or have we somewhere along the way supposed that Methodism was designed to secure applause, popularity, or a numerical increase of worldly or impenitent men?
A recent USA Today article, “Methodists see clues for growth in thriving churches,” is far from encouraging. The article discusses a survey conducted by the UMC “to find out what its growing memberships are doing to keep congregations thriving.” The survey identified four “key factors of vitality” that had to do with (1) the kind of programs churches have, (2) their involvement of people in leadership, (3) how inspirational their pastors are and how long their tenure has been, and (4) what styles of worship the churches have. The article talks about providing opportunities for worshipers to worship casually, with coffee and donuts. It quotes a pastor who compares worship to “going to a mall,” where “some people like specialty shops [and] some like department stores.” The co-chair of the survey’s steering committee says, “[the survey] gives us great hope” because “there are clearly drivers that are absolutely understandable and actionable.” Nowhere does the article mention, or even allude to, unity, holiness, repentance, faith, or even Christ. It is hard to discern how the survey would look different if it were conducted by Kiwanis or Rotary.
Does this survey reflect who the Methodists have become? How often has our great hope been an understandable and actionable business strategy rather than Christ and Christ alone? How often have we depended on donuts and coffee rather than an honest call to repentance? How often have we banked on an inspirational preacher rather than a legitimate call to faith and holiness for God’s people? Or let people off the hook for their lack of holiness for fear of offending? Have we become so focused on offering the world traditional, contemporary, emergent, and eclectic worship services, that we have lost a focus on offering them Christ?
If we follow Wesley and the early Methodists in anything, I hope that we might follow them in seeking unity and holiness above all else. If we desire anything for the Church, if we work toward any goal, I hope that it will be these two things above all else. May holiness, that great grace given to us by God, be the main cord that binds us together.
- Posted using BlogPress from my iPhone
The emphasis on holiness continued for early American Methodists, as a letter written by the Methodist Bishops in 1824 reveals. Aaron has posted this letter twice before, but it hits the point and is foundational. Its strong admonitions make it worth quoting at length:
“If Methodists give up the doctrine of entire sanctification, or suffer it to become a dead letter, we are a fallen people... If the Methodists lose sight of this, they fall by their own weight. Their success in gaining numbers will be the cause of their dissolution. Holiness is the main cord that binds us together. Relax this and you loosen the whole system. This will appear more evident if we call to mind the original design of Methodism. It was to raise up and preserve a holy people. This was the principal object which Mr. Wesley […] had in view. To this all doctrines preached in Methodism tend. Whoever supposed, or who that is acquainted with the case can suppose, that it was designed in any of its parts to secure the applause or popularity of the world, or a numerical increase of worldly or impenitent men?”
Such strong statements should force the Church today to ask, Have unity and holiness continued to be our greatest goals? Or have we somewhere along the way supposed that Methodism was designed to secure applause, popularity, or a numerical increase of worldly or impenitent men?
A recent USA Today article, “Methodists see clues for growth in thriving churches,” is far from encouraging. The article discusses a survey conducted by the UMC “to find out what its growing memberships are doing to keep congregations thriving.” The survey identified four “key factors of vitality” that had to do with (1) the kind of programs churches have, (2) their involvement of people in leadership, (3) how inspirational their pastors are and how long their tenure has been, and (4) what styles of worship the churches have. The article talks about providing opportunities for worshipers to worship casually, with coffee and donuts. It quotes a pastor who compares worship to “going to a mall,” where “some people like specialty shops [and] some like department stores.” The co-chair of the survey’s steering committee says, “[the survey] gives us great hope” because “there are clearly drivers that are absolutely understandable and actionable.” Nowhere does the article mention, or even allude to, unity, holiness, repentance, faith, or even Christ. It is hard to discern how the survey would look different if it were conducted by Kiwanis or Rotary.
Does this survey reflect who the Methodists have become? How often has our great hope been an understandable and actionable business strategy rather than Christ and Christ alone? How often have we depended on donuts and coffee rather than an honest call to repentance? How often have we banked on an inspirational preacher rather than a legitimate call to faith and holiness for God’s people? Or let people off the hook for their lack of holiness for fear of offending? Have we become so focused on offering the world traditional, contemporary, emergent, and eclectic worship services, that we have lost a focus on offering them Christ?
If we follow Wesley and the early Methodists in anything, I hope that we might follow them in seeking unity and holiness above all else. If we desire anything for the Church, if we work toward any goal, I hope that it will be these two things above all else. May holiness, that great grace given to us by God, be the main cord that binds us together.
- Posted using BlogPress from my iPhone
Tuesday, November 23, 2010
First Guest Post: Jonathan Powers!!
When I started Weekly Wesley, I had in mind, among other things, that there would be guest posts. I did not do any work towards that until yesterday... I just threw the idea out to four friends, and got two posts already. Jonathan Powers' submission came in first, so here it is. Teddy Ray will post here Thursday, let's hope this continues, and we can crank out some good content. And no matter what, guest posts will bring some class to this place.
I should have asked Jonathan for a bio... he is a student at Asbury Theological Seminary and leads worship for Offerings, a service at First United Methodist Church in Lexington, KY. He has a great blog here
He thinks and lives a lot about worship. I hope you are edified, challenged, and encouraged by his post on Charles Wesley's recasting of Scripture in Methodist hymnody.
Sola Scriptura
When considering key figures in early Methodism, immediately almost everyone thinks of John Wesley. Certainly, the Methodist movement was mainly due to the efforts of John Wesley. However, the contributions of John’s brother Charles should not be overlooked. Though Charles Wesley is mainly remembered in Methodist history as a writer of over 9,000 hymns, it is important to know that by vocation he was a pastor and not a songwriter. Charles had a deep compassion for people, especially the poor and desolate. While serving a parish in London, Charles would often spend time ministering to prisoners at the Newgate prison. Like his brother, John, he was a great evangelist, though he preferred to stay closer to his family and did not travel as often or as far as his brother.
Like his older brother John, Charles disciplined himself daily through rigorous Scriptural study, reading the church fathers, and prayer. For Charles, much like the early church Fathers he studied, the Bible was not seen primarily as a history book but rather as a testimony to an ongoing saving reality. He was so saturated in Biblical knowledge that a thorough study of his hymns hardly finds a line that is not somehow tied to a passage of Scripture. He spoke the Bible so fluently, moving through Scriptural images, vocabulary, and references, it felt as if his tongue knew no other way to speak. In fact, Charles could not see his own experience of Christ outside of the scriptures, seeing allegorical connections of Biblical events to those in his own life. This is perhaps most evident in, “Wrestling Jacob” (read it here: http://www.cyberhymnal.org/htm/c/o/comeotho.htm).
Though his hymns are deeply embedded with theology, Charles was not a theologian, at least in the contemporary sense that a theologian is one who critiques and develops systematic theologies. Yet, it could easily be claimed that the fullness of Methodist theology was composed through Charles Wesley’s hymns. Charles found the hymn form as a way to communicate his pastoral concerns. His hymns became a method of theological reflection through praise, prayer, and study. They were as much devotional as they were worshipful. Simply knowing or remembering right doctrine and theology, however, was not Charles’ reasoning for including such theological reflection in his hymns. A large part of his role as a songwriter was to keep theology related to both service and worship of God.
It was upon the experience of Christ in the life of the believer that Charles Wesley began to find a specific message in his songwriting. Lyrical expression was more than a cathartic experience for his soul. Instead, Charles deeply felt the importance of communicating the theme of God’s universal invitation to salvation. This led to his and John’s development of a hymn collection that would trace the journey of an individual through faith, resulting in A Collection of Hymns for the use of People Called Methodists. Remembering that Charles was devoted to the Anglican Church, the Methodist societies met initially as supplementary meetings to Anglican worship services. It was in this context the hymnbook was used to help focus spiritual growth from the time of conversion to the incorporation with the fellowship of believers. The hymnbook gave the believers a guide through song to experience the life of Christ, the seasons of the church, and the sacraments. Since these hymns were so deeply embedded with scripture, the hymnbook served also as a guide to show how the Bible speaks into every action of worship and moment of life. Hence it was for Charles Wesley that the inner experience of salvation was manifest through Scriptural testimony in lyrical praise of God.
It cannot be overlooked that these hymns were also written for worship. Understanding that holiness was a central focus in early Methodism, it is important to recognize that the hymnbook prepared a holy people to enter into holy worship. Everything from the preaching to the singing reflected holiness. This holiness was grounded in such a deep knowledge of Scripture that it provided a particular grammar. Scripture was the language on the tongues of the Methodist people, whether spoken or sung. The entirety of the spiritual life was found in and encompassed by the Scriptures. The Scriptures then provided a language in which praise could return to God in worship.
Unfortunately, Scripture often is not the language spoken in the church today. Church leaders often do not have a grammar of Scripture, and the congregation frequently does not reflect it in worship.
Holiness requires discipline. It requires taking the time to know the Scriptures. It requires the care of learning a new language to the point of speaking it fluently. It requires the humility of allowing it to speak into every season and action of life. It requires using the voice of Scripture in praising and proclaiming Christ.
Just as we need to be a people of one book, so also we need to be a people of one language – Scripture. What does the lack of Scriptural language in our churches say about how we view the experience of Christ’s salvation in our lives? Does the pursuit of holiness die when the Scriptural testimony of our lives ceases to speak? Does our worship tend to be less holy?
Let us work together to reclaim holy living and holy worship by committing ourselves to this powerful language.
I should have asked Jonathan for a bio... he is a student at Asbury Theological Seminary and leads worship for Offerings, a service at First United Methodist Church in Lexington, KY. He has a great blog here
He thinks and lives a lot about worship. I hope you are edified, challenged, and encouraged by his post on Charles Wesley's recasting of Scripture in Methodist hymnody.
Sola Scriptura
When considering key figures in early Methodism, immediately almost everyone thinks of John Wesley. Certainly, the Methodist movement was mainly due to the efforts of John Wesley. However, the contributions of John’s brother Charles should not be overlooked. Though Charles Wesley is mainly remembered in Methodist history as a writer of over 9,000 hymns, it is important to know that by vocation he was a pastor and not a songwriter. Charles had a deep compassion for people, especially the poor and desolate. While serving a parish in London, Charles would often spend time ministering to prisoners at the Newgate prison. Like his brother, John, he was a great evangelist, though he preferred to stay closer to his family and did not travel as often or as far as his brother.
Like his older brother John, Charles disciplined himself daily through rigorous Scriptural study, reading the church fathers, and prayer. For Charles, much like the early church Fathers he studied, the Bible was not seen primarily as a history book but rather as a testimony to an ongoing saving reality. He was so saturated in Biblical knowledge that a thorough study of his hymns hardly finds a line that is not somehow tied to a passage of Scripture. He spoke the Bible so fluently, moving through Scriptural images, vocabulary, and references, it felt as if his tongue knew no other way to speak. In fact, Charles could not see his own experience of Christ outside of the scriptures, seeing allegorical connections of Biblical events to those in his own life. This is perhaps most evident in, “Wrestling Jacob” (read it here: http://www.cyberhymnal.org/htm/c/o/comeotho.htm).
Though his hymns are deeply embedded with theology, Charles was not a theologian, at least in the contemporary sense that a theologian is one who critiques and develops systematic theologies. Yet, it could easily be claimed that the fullness of Methodist theology was composed through Charles Wesley’s hymns. Charles found the hymn form as a way to communicate his pastoral concerns. His hymns became a method of theological reflection through praise, prayer, and study. They were as much devotional as they were worshipful. Simply knowing or remembering right doctrine and theology, however, was not Charles’ reasoning for including such theological reflection in his hymns. A large part of his role as a songwriter was to keep theology related to both service and worship of God.
It was upon the experience of Christ in the life of the believer that Charles Wesley began to find a specific message in his songwriting. Lyrical expression was more than a cathartic experience for his soul. Instead, Charles deeply felt the importance of communicating the theme of God’s universal invitation to salvation. This led to his and John’s development of a hymn collection that would trace the journey of an individual through faith, resulting in A Collection of Hymns for the use of People Called Methodists. Remembering that Charles was devoted to the Anglican Church, the Methodist societies met initially as supplementary meetings to Anglican worship services. It was in this context the hymnbook was used to help focus spiritual growth from the time of conversion to the incorporation with the fellowship of believers. The hymnbook gave the believers a guide through song to experience the life of Christ, the seasons of the church, and the sacraments. Since these hymns were so deeply embedded with scripture, the hymnbook served also as a guide to show how the Bible speaks into every action of worship and moment of life. Hence it was for Charles Wesley that the inner experience of salvation was manifest through Scriptural testimony in lyrical praise of God.
It cannot be overlooked that these hymns were also written for worship. Understanding that holiness was a central focus in early Methodism, it is important to recognize that the hymnbook prepared a holy people to enter into holy worship. Everything from the preaching to the singing reflected holiness. This holiness was grounded in such a deep knowledge of Scripture that it provided a particular grammar. Scripture was the language on the tongues of the Methodist people, whether spoken or sung. The entirety of the spiritual life was found in and encompassed by the Scriptures. The Scriptures then provided a language in which praise could return to God in worship.
Unfortunately, Scripture often is not the language spoken in the church today. Church leaders often do not have a grammar of Scripture, and the congregation frequently does not reflect it in worship.
Holiness requires discipline. It requires taking the time to know the Scriptures. It requires the care of learning a new language to the point of speaking it fluently. It requires the humility of allowing it to speak into every season and action of life. It requires using the voice of Scripture in praising and proclaiming Christ.
Just as we need to be a people of one book, so also we need to be a people of one language – Scripture. What does the lack of Scriptural language in our churches say about how we view the experience of Christ’s salvation in our lives? Does the pursuit of holiness die when the Scriptural testimony of our lives ceases to speak? Does our worship tend to be less holy?
Let us work together to reclaim holy living and holy worship by committing ourselves to this powerful language.
Monday, November 22, 2010
Duncan Wright, Soldier, Methodist Preacher
Walsh was born in Scotland, 1736. He was set on a career in the army, which he joined in 1754. He believed that there was no way to be a soldier and a Christian, and was astonished at the soldiers who preached-- mostly because he knew the general wickedness that prevailed in the army.
An older soldier introduced Duncan to some Christian literature, and the young soldier began to fear for his immortal soul. Luckily, in Limerick where he was stationed, there was a society of Methodists, and after overcoming his fear (because everyone derided the Methodists), he met with them and was saved in April of 1756, he was saved from his sins by the grace of God.
For the next two years, Wright found himself greatly comforted by the acquaintances he made in the Methodist societies, including the chances to hear John Wesley and Thomas Walsh preach.
Walsh became a Methodist preacher under serious circumstances. The army in Ireland had decided to execute a deserter in every city, in order to scare people into remaining in the army after they had been kidnapped into the service. The lot fell on a 22-year old man, Joseph Newton. Wright made tentative efforts to bring Christian comfort to the young man's soul. He grew bolder as the hour of execution approached, and Wright notes, "everyone who saw him go to the place where he was shot could not but admire the serene joy that appeared in his countenance."
But Wright has an interesting note: from 1758-65 he was very depressed. He includes that note to remark that you dont have to be happy to preach! rather you must simply trust that in God alone is peace and joy "and refuse every other comfort."
Wright got out of the army because a superior officer thought it was a disgrace to have a preacher in his midst. And so Wright was "thrown out into the harvest."
Wesley began to be concerned for the Highland Scots who came from the mountains seeking work, but had no care for their souls because they did not speak English. He sent Wright, encouraging him to relearn Gaelic!
he started reading a Gaelic New Testament and began services for the Highlanders.
I am glad that such a spirit is still alive today!
An older soldier introduced Duncan to some Christian literature, and the young soldier began to fear for his immortal soul. Luckily, in Limerick where he was stationed, there was a society of Methodists, and after overcoming his fear (because everyone derided the Methodists), he met with them and was saved in April of 1756, he was saved from his sins by the grace of God.
For the next two years, Wright found himself greatly comforted by the acquaintances he made in the Methodist societies, including the chances to hear John Wesley and Thomas Walsh preach.
Walsh became a Methodist preacher under serious circumstances. The army in Ireland had decided to execute a deserter in every city, in order to scare people into remaining in the army after they had been kidnapped into the service. The lot fell on a 22-year old man, Joseph Newton. Wright made tentative efforts to bring Christian comfort to the young man's soul. He grew bolder as the hour of execution approached, and Wright notes, "everyone who saw him go to the place where he was shot could not but admire the serene joy that appeared in his countenance."
But Wright has an interesting note: from 1758-65 he was very depressed. He includes that note to remark that you dont have to be happy to preach! rather you must simply trust that in God alone is peace and joy "and refuse every other comfort."
Wright got out of the army because a superior officer thought it was a disgrace to have a preacher in his midst. And so Wright was "thrown out into the harvest."
Wesley began to be concerned for the Highland Scots who came from the mountains seeking work, but had no care for their souls because they did not speak English. He sent Wright, encouraging him to relearn Gaelic!
he started reading a Gaelic New Testament and began services for the Highlanders.
I am glad that such a spirit is still alive today!
Friday, November 19, 2010
Perfect Love
One of the difficulties for me after coming to Christ was that even though I had repented of my sins as far as I could tell, there were still places where the old man kept creeping back in.
I could not believe that Jesus died on the Cross for me to remain the same as I was, to be who I was. I could not believe that He had died, I had trusted His death and Resurrection to save me and redeem me, and then somehow Jesus was just going to look the other way when I kept sinning
But that's not real theology, to say, "I just can't believe this or that."
But I had this gut feeling that the answer i did not want was some kind of response that said, "Well, we just keep sinning, but thank God we're forgiven."
So I was very happy to read Romans 8, that I did not need to live according to the sinful nature, but could live according to the Spirit, to have my mind on life not death, to find my heart set on righteousness not iniquity. And I was further strengthened to know that this would come from the Holy Spirit, not from me.
This mystery that Methodists call Christian Perfection challenges us. First, we think we don't like the word "perfect." Look it up in a reputable dictionary (i.e. American Heritage, 2nd ed.) "Flawless" is not the main definition. "Finished" is.
Second, we think that Christ's work was finished on the Cross. If that is the case, we have some splainin' to do, both from the New Testament witness and our own lives.
There is this moment, perhaps even more powerful than our initial feeling of our need for Christ, when we realize that while we are saved, we still find that God's love is not in us as deeply as it ought to be. Do you have that moment?
It is beyond a sort of enthusiasm that says "I shall love my neighbor more."
It is beyond a euphoria of thanksgiving for all the Lord has done for us.
It is a hearing of God's constant wooing of our hearts to open us so that we might know His love as completely--as perfectly--as possible.
Ponder for a moment what it would mean to receive such a gift from the Holy Spirit. What if God's love for your neighbor were yours? What if the love that flows within the Trinity were yours for God?
I could not believe that Jesus died on the Cross for me to remain the same as I was, to be who I was. I could not believe that He had died, I had trusted His death and Resurrection to save me and redeem me, and then somehow Jesus was just going to look the other way when I kept sinning
But that's not real theology, to say, "I just can't believe this or that."
But I had this gut feeling that the answer i did not want was some kind of response that said, "Well, we just keep sinning, but thank God we're forgiven."
So I was very happy to read Romans 8, that I did not need to live according to the sinful nature, but could live according to the Spirit, to have my mind on life not death, to find my heart set on righteousness not iniquity. And I was further strengthened to know that this would come from the Holy Spirit, not from me.
This mystery that Methodists call Christian Perfection challenges us. First, we think we don't like the word "perfect." Look it up in a reputable dictionary (i.e. American Heritage, 2nd ed.) "Flawless" is not the main definition. "Finished" is.
Second, we think that Christ's work was finished on the Cross. If that is the case, we have some splainin' to do, both from the New Testament witness and our own lives.
There is this moment, perhaps even more powerful than our initial feeling of our need for Christ, when we realize that while we are saved, we still find that God's love is not in us as deeply as it ought to be. Do you have that moment?
It is beyond a sort of enthusiasm that says "I shall love my neighbor more."
It is beyond a euphoria of thanksgiving for all the Lord has done for us.
It is a hearing of God's constant wooing of our hearts to open us so that we might know His love as completely--as perfectly--as possible.
Ponder for a moment what it would mean to receive such a gift from the Holy Spirit. What if God's love for your neighbor were yours? What if the love that flows within the Trinity were yours for God?
Wednesday, November 17, 2010
Blessed Are Those Who Are Persecuted For Righteousness' Sake
It strikes me that since my real goal is to get you to consider Wesley, I need not only provide my own synopsis, but a link to this sermon, from which you can get to all sermons. So, to get to this particular sermon, click here
And then, to get to a convenient access to all of Wesley's Sermons, click here
Wesley points out, again, that there is a development of character, some interior formation happening in the first few beatitudes. And then we move into how the interior formation starts working itself out in action. You'd assume that someone who is meek, devoted to God, and seeking to good to all as is in his or her power, such a person would be "the darling of mankind."
But we find that is not often the case. Can Jesus be serious, that after all the interior formation the Holy Spirit does in us through the Word that we will be persecuted? Wesley's caricature of the "worldly-minded person's perceptions of how Christians live out the beatitudes is worth quoting at length:
"They are persecuted, because they are poor in spirit; that is, say the world, “poor-spirited, mean, dastardly souls, good for nothing, not fit to live in the world:” — because they mourn: “They are such dull, heavy, lumpish creatures, enough to sink anyone’s spirits that sees them! They are mere death-heads; they kill innocent mirth, and spoil company wherever they come:” — Because they are meek: “Tame, passive fools, just fit to be trampled upon:” — Because they hunger and thirst after righteousness: “A parcel of hot-brained enthusiasts, gaping after they know not what, not content with rational religion, but running mad after raptures and inward feelings:” — Because they are merciful, lovers of all, lovers of the evil and unthankful: “Encouraging all manner of wickedness; nay, tempting people to do mischief by impunity: and men who, it is to be feared, have their own religion still to seek; very loose in their principles:” — Because they are pure in heart: “Uncharitable creatures, that damn all the world, but those that are of their own sort! Blasphemous wretches, that pretend to make God a liar, to live without sin!” — Above all, because they are peace-makers; because they take all opportunities of doing good to all men. This is the grand reason why they have been persecuted in all ages, and will be till the restitution of all things: “If they would but keep their religion to themselves, it would be tolerable: But it is this spreading their errors, this infecting so many others, which is not to be endured. They do so much mischief in the world, that they ought to be tolerated no longer. It is true, the men do some things well enough; they relieve some of the poor: But this, too, is only done to gain the more to their party; and so, in effect, to do the more mischief!” Thus the men of the world sincerely think and speak. And the more the kingdom of God prevails, the more the peace-makers are enabled to propagate lowliness, meekness, and all other divine tempers, the more mischief is done, in their account: Consequently, the more are they enraged against the authors of this, and the more vehemently will they persecute them."
[Please remember the Biblical defintions of meekness and poverty of spirit that Wesley works with! meek, hunger/thirst, merciful, pure in heart, and peacemakers
In many places in the world, Christians are seriously and heavily persecuted. These words of comfort from Jesus are most especially given to them. We in America are blessed that the "persecution" that comes our way is largely one of apathy--which has its own dangers, not fully seen yet. What can such words mean to us, beyond the generalized sense that, indeed, there are times where if you make a stand on Scripture, and it is unpopular in some quarters, you may be ridiculed or lose friends?
One thing I wonder: do people think too highly of us? I've mentioned before, I was not ordained to be a "nice guy," (and some of you say Amen, I know). Are we concerned about a good article in the newspaper? Do we avoid talking about certain things if it means some in the congregation may get upset? Leave? Quit giving? Are we institutionally capable of being persecuted, even in the small ways that happen in the U.S?
And then, to get to a convenient access to all of Wesley's Sermons, click here
Wesley points out, again, that there is a development of character, some interior formation happening in the first few beatitudes. And then we move into how the interior formation starts working itself out in action. You'd assume that someone who is meek, devoted to God, and seeking to good to all as is in his or her power, such a person would be "the darling of mankind."
But we find that is not often the case. Can Jesus be serious, that after all the interior formation the Holy Spirit does in us through the Word that we will be persecuted? Wesley's caricature of the "worldly-minded person's perceptions of how Christians live out the beatitudes is worth quoting at length:
"They are persecuted, because they are poor in spirit; that is, say the world, “poor-spirited, mean, dastardly souls, good for nothing, not fit to live in the world:” — because they mourn: “They are such dull, heavy, lumpish creatures, enough to sink anyone’s spirits that sees them! They are mere death-heads; they kill innocent mirth, and spoil company wherever they come:” — Because they are meek: “Tame, passive fools, just fit to be trampled upon:” — Because they hunger and thirst after righteousness: “A parcel of hot-brained enthusiasts, gaping after they know not what, not content with rational religion, but running mad after raptures and inward feelings:” — Because they are merciful, lovers of all, lovers of the evil and unthankful: “Encouraging all manner of wickedness; nay, tempting people to do mischief by impunity: and men who, it is to be feared, have their own religion still to seek; very loose in their principles:” — Because they are pure in heart: “Uncharitable creatures, that damn all the world, but those that are of their own sort! Blasphemous wretches, that pretend to make God a liar, to live without sin!” — Above all, because they are peace-makers; because they take all opportunities of doing good to all men. This is the grand reason why they have been persecuted in all ages, and will be till the restitution of all things: “If they would but keep their religion to themselves, it would be tolerable: But it is this spreading their errors, this infecting so many others, which is not to be endured. They do so much mischief in the world, that they ought to be tolerated no longer. It is true, the men do some things well enough; they relieve some of the poor: But this, too, is only done to gain the more to their party; and so, in effect, to do the more mischief!” Thus the men of the world sincerely think and speak. And the more the kingdom of God prevails, the more the peace-makers are enabled to propagate lowliness, meekness, and all other divine tempers, the more mischief is done, in their account: Consequently, the more are they enraged against the authors of this, and the more vehemently will they persecute them."
[Please remember the Biblical defintions of meekness and poverty of spirit that Wesley works with! meek, hunger/thirst, merciful, pure in heart, and peacemakers
In many places in the world, Christians are seriously and heavily persecuted. These words of comfort from Jesus are most especially given to them. We in America are blessed that the "persecution" that comes our way is largely one of apathy--which has its own dangers, not fully seen yet. What can such words mean to us, beyond the generalized sense that, indeed, there are times where if you make a stand on Scripture, and it is unpopular in some quarters, you may be ridiculed or lose friends?
One thing I wonder: do people think too highly of us? I've mentioned before, I was not ordained to be a "nice guy," (and some of you say Amen, I know). Are we concerned about a good article in the newspaper? Do we avoid talking about certain things if it means some in the congregation may get upset? Leave? Quit giving? Are we institutionally capable of being persecuted, even in the small ways that happen in the U.S?
Monday, November 15, 2010
Mather on Perfection
When Brother Wesley had read Alexander Mather's account of his life and ministry, he wrote back to Mather that he had "wholly omitted one considerable branch of his experience, touching what is properly termed 'the great salvation.'" So Mather added a bit more to his testimony concerning what Methodists call "entire sanctification," "the second blessing," or "Christian perfection."
Mather says:
"What I had experienced in my own soul was an instantaneous deliverance from all those wrong tempers and affections which I had long endured under, an entire disengagement from every creature with an entire devotedness to God: and from that moment I found an unspeakable pleasure in doing the will of God in all things. I had also a power to do it, and the constant approbation both of my own conscience and of God. I had simplicity of heart and a single eye to God at all times and in all places, with a such a fervent zeal for the glory of God and the good of souls as swallowed up every other care and consideration."
"as to the manner wherein this work was wrought: 1. After I was clearly justified, I was soon made sensible of my want of it [perfection] 2 My conviction of the need of a farther change was abundantly increased by the searching preaching of Mr Walsh, of blessed memory. This kept my conscience very tender, even to the degree of scrupulosity, and helped me to be much in private prayer [old Methodists would call this "praying through;' that is, praying through and past temptations. It works even for heroin addiction.]
After reading Mather's experience, Wesley added this note:
"I earnestly desire that all our preachers would seriously consider the preceding account. And let them not be content never to speak against the great salvation, either in public or private, and never to discourage any that think they have attained it--no, prudently encourage them to 'hold fast whereunto they have attained,' and strongly exhort all believers to go on to perfection; yea to expect full salvation from sin every moment, by mere grace, through simple faith."
Mather also related something that seems a small thing, but shows the invasive practicality of entire sanctification:
"while I was following hard after God, I had frequent temptations to resume my Latin, and learn the other languages, especially when I observed some of my brethren who had made some progress therein, though they had not the same advantages as me. but the comfort I found in spending all my time [in prayer and evangelism], and the thought that however this might recommend them to some hearers, yet they were not thereby more instrumental than before, either in awakening or converting or building up souls. This I have considered as the only business and particular glory of a Methodist preacher."
source: Wesley's Veterans, vol. 2
Mather says:
"What I had experienced in my own soul was an instantaneous deliverance from all those wrong tempers and affections which I had long endured under, an entire disengagement from every creature with an entire devotedness to God: and from that moment I found an unspeakable pleasure in doing the will of God in all things. I had also a power to do it, and the constant approbation both of my own conscience and of God. I had simplicity of heart and a single eye to God at all times and in all places, with a such a fervent zeal for the glory of God and the good of souls as swallowed up every other care and consideration."
"as to the manner wherein this work was wrought: 1. After I was clearly justified, I was soon made sensible of my want of it [perfection] 2 My conviction of the need of a farther change was abundantly increased by the searching preaching of Mr Walsh, of blessed memory. This kept my conscience very tender, even to the degree of scrupulosity, and helped me to be much in private prayer [old Methodists would call this "praying through;' that is, praying through and past temptations. It works even for heroin addiction.]
After reading Mather's experience, Wesley added this note:
"I earnestly desire that all our preachers would seriously consider the preceding account. And let them not be content never to speak against the great salvation, either in public or private, and never to discourage any that think they have attained it--no, prudently encourage them to 'hold fast whereunto they have attained,' and strongly exhort all believers to go on to perfection; yea to expect full salvation from sin every moment, by mere grace, through simple faith."
Mather also related something that seems a small thing, but shows the invasive practicality of entire sanctification:
"while I was following hard after God, I had frequent temptations to resume my Latin, and learn the other languages, especially when I observed some of my brethren who had made some progress therein, though they had not the same advantages as me. but the comfort I found in spending all my time [in prayer and evangelism], and the thought that however this might recommend them to some hearers, yet they were not thereby more instrumental than before, either in awakening or converting or building up souls. This I have considered as the only business and particular glory of a Methodist preacher."
source: Wesley's Veterans, vol. 2
Monday, November 8, 2010
Alexander Mather, Methodist Preacher
I know, I know, I have neglected you over here at Weekly Wesley.
Alexander Mather was born in the north of Britain in 1733. His parents brought him up in the religion of the Church of England. The young boy was very eager to learn all that could be learned about religion. (There is a theme here for Methodists-- the movement arose because of "religion" h die that you can intellectually believe certain points and be righteous.)
Mather, for all his piety, made a bad decision. He threw in his lot with rebels against the king (I think maybe it was the rumored French-supported rebellion from Scotland?). It never came to anything, but the rebels were being hunted down, and Mather had nowhere to go. His family was afraid they would come under suspicion if he were to stay with them.
A formative experience during his being on the run was that he was miraculously saved from drowning. He felt God had saved him for a purpose
When he was finally pardoned, his father reluctantly let him come home, but would not support him in school. So Mather joined his father in their business of baking.
Mather's ministry was effective, including the building of churches and powerful preaching on Christian perfection. He gives us an interesting account of the struggles of being called to preach, and what it meant to be a Methodist preacher.
He told John Wesley that he felt called to preach, and Mr. Wesley tied to give him the straight dope: "to be a Methodist preacher is not the way to ease, honor, pleasure, or profit. It is a life of much labour and reproach. They often fare hard, are often in want. They are liable to be stoned, beaten, and abused in various ways. Consider this before you engage in so uncomfortable a way of life."
Mather, when describing the prerequisites of a Methodist preacher, said, he must:
Have a knowledge of God as having pardoned all his sins
A life and conversation suitable thereto
A clear conviction that he was called of God to the work
Fruit in his ministry, convincing and converting sinners.
- Posted using BlogPress from my iPad
Alexander Mather was born in the north of Britain in 1733. His parents brought him up in the religion of the Church of England. The young boy was very eager to learn all that could be learned about religion. (There is a theme here for Methodists-- the movement arose because of "religion" h die that you can intellectually believe certain points and be righteous.)
Mather, for all his piety, made a bad decision. He threw in his lot with rebels against the king (I think maybe it was the rumored French-supported rebellion from Scotland?). It never came to anything, but the rebels were being hunted down, and Mather had nowhere to go. His family was afraid they would come under suspicion if he were to stay with them.
A formative experience during his being on the run was that he was miraculously saved from drowning. He felt God had saved him for a purpose
When he was finally pardoned, his father reluctantly let him come home, but would not support him in school. So Mather joined his father in their business of baking.
Mather's ministry was effective, including the building of churches and powerful preaching on Christian perfection. He gives us an interesting account of the struggles of being called to preach, and what it meant to be a Methodist preacher.
He told John Wesley that he felt called to preach, and Mr. Wesley tied to give him the straight dope: "to be a Methodist preacher is not the way to ease, honor, pleasure, or profit. It is a life of much labour and reproach. They often fare hard, are often in want. They are liable to be stoned, beaten, and abused in various ways. Consider this before you engage in so uncomfortable a way of life."
Mather, when describing the prerequisites of a Methodist preacher, said, he must:
Have a knowledge of God as having pardoned all his sins
A life and conversation suitable thereto
A clear conviction that he was called of God to the work
Fruit in his ministry, convincing and converting sinners.
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Saturday, October 30, 2010
Repost
Hey guys, I am going to re-post this not so much out of laziness, but because I think it is worth seeing again, this letter from the Methodist Bishops in 1824. I will be posting on leadership in the Zombie Apocalypse over at Apostolic Obsession-- you can get there by clicking here-- and will be making reference back to this spirit in the bishops of yore. If you are new to these blogs, and are freaked out that I am talking about zombies, you need to click here , here and here I won't say it will make sense, but maybe you'll get where I am coming from.
"If Methodists give up the doctrine of entire sanctification, or suffer it to become a dead letter, we are a fallen people... If the Methodists lose sight of this, they fall by their own weight. Their success in gaining numbers will be the cause of their dissolution. Holiness is the main cord that binds us together Relax this and you loosen the whole system. This will appear more evident if we call to mind the original design of Methodism. It was to raise up and preserve a holy people. This was the principal object which Mr. Wesley, who under God, was the great founder of our order, had in view. To this all doctrines preached in methodism tend. Whoever supposed, or who that is acquainted with the case can suppose, that it was designed in any of its parts to secure the applause or popularity of the world, or a numerical increase of worldly or impenitent men? Are there any provisions made for the aggrandizement of our ministers or the worldly-mindedness of our members?
"None whatever."
Right now, I am thinking about "success in gaining numbers" will be the cause of our dissolution. And yet, that is the sign of success, is it not?
"If Methodists give up the doctrine of entire sanctification, or suffer it to become a dead letter, we are a fallen people... If the Methodists lose sight of this, they fall by their own weight. Their success in gaining numbers will be the cause of their dissolution. Holiness is the main cord that binds us together Relax this and you loosen the whole system. This will appear more evident if we call to mind the original design of Methodism. It was to raise up and preserve a holy people. This was the principal object which Mr. Wesley, who under God, was the great founder of our order, had in view. To this all doctrines preached in methodism tend. Whoever supposed, or who that is acquainted with the case can suppose, that it was designed in any of its parts to secure the applause or popularity of the world, or a numerical increase of worldly or impenitent men? Are there any provisions made for the aggrandizement of our ministers or the worldly-mindedness of our members?
"None whatever."
Right now, I am thinking about "success in gaining numbers" will be the cause of our dissolution. And yet, that is the sign of success, is it not?
Wednesday, October 27, 2010
Blessed Are The Peacemakers
Up to this point, Brother Wesley says, the sermon on the mount has dealt with internal issues, but now it moves to how internal formation yields fruit.
The peacemakers are, indeed, those who seek peace. But Wesley notes that in the Scriptures, peace has a deeper meaning, such that a peacemaker is one who does good to all people, because peace means "all manner of good and every blessing."
The peacemaker seeks the bodily good of all people-- feeding the hungry, clothing the naked...
But the peacemaker especially rejoices when he can do spiritual good in the life of anyone. I find this description of the highest form of peacemaking:
"according to the grace he has received, he uses all diligence, either to reprove the gross sinner, to reclaim those who run headlong in the broad way of destruction; or to give light to them that sit in darkness and are ready to perish for lack of knowledge; or to support the weak; to bring back and heal that which was lame and turned out of the way. Nor is he less zealous to confirm those who are already striving to enter in at the narrow gate; to strengthen those that stand, that they may run with perseverance the race that is set before them...
I suspect that this sounds new to folks-- rarely do we consider Wesley's sermons. But I think here he really challenges us. First in not reducing peacemaking to a kind of generalized sense that we avoid conflict. And second, that peacemaking is really about evangelism and training others to lead godly lives.
The peacemakers are, indeed, those who seek peace. But Wesley notes that in the Scriptures, peace has a deeper meaning, such that a peacemaker is one who does good to all people, because peace means "all manner of good and every blessing."
The peacemaker seeks the bodily good of all people-- feeding the hungry, clothing the naked...
But the peacemaker especially rejoices when he can do spiritual good in the life of anyone. I find this description of the highest form of peacemaking:
"according to the grace he has received, he uses all diligence, either to reprove the gross sinner, to reclaim those who run headlong in the broad way of destruction; or to give light to them that sit in darkness and are ready to perish for lack of knowledge; or to support the weak; to bring back and heal that which was lame and turned out of the way. Nor is he less zealous to confirm those who are already striving to enter in at the narrow gate; to strengthen those that stand, that they may run with perseverance the race that is set before them...
I suspect that this sounds new to folks-- rarely do we consider Wesley's sermons. But I think here he really challenges us. First in not reducing peacemaking to a kind of generalized sense that we avoid conflict. And second, that peacemaking is really about evangelism and training others to lead godly lives.
Monday, October 25, 2010
James Varick, First Bishop of the A.M.E. Zion Church
We don't know an awful lot about James Varick; his importance is as the first bishop of the African Methodist Episcopal Zion Church. There were other leaders who came after him, but he is the first.
The AMEZ Church came out of some of the same pressures that led to the AME church; blacks did not feel welcome in the growing segregationist-minded America. While they may have been able to come up with some way of staying in the white Methodist structure, there was worry about what would happen if they did not have control of their property.
What's interesting is how the white church provided initial leadership, including white bishops setting up the organization and helping to ordain new leaders. James Varick was one of the first two elders of the new church.
The early black Methodists had to rely on white preachers until they could ordain their own preachers. James Varick, even though we know little about him, must have been a man of character and integrity to be the first ordained in the new church, and to be elected their first bishop.
I wish I had better resources and more time to give, because I am very surprised by the cordial relations between black and white Methodist leaders, in spite of what I perceive to be difficult times.
And I have to say that in my heart, I hope that the various Methodist bodies can reunite. I suspect that black Methodists do not want to deal with some of the foolishness in the United Methodist Church. I think, thought, that maybe they could reinfect us with real zeal for the work of the Lord.
- Posted using BlogPress from my iPad
The AMEZ Church came out of some of the same pressures that led to the AME church; blacks did not feel welcome in the growing segregationist-minded America. While they may have been able to come up with some way of staying in the white Methodist structure, there was worry about what would happen if they did not have control of their property.
What's interesting is how the white church provided initial leadership, including white bishops setting up the organization and helping to ordain new leaders. James Varick was one of the first two elders of the new church.
The early black Methodists had to rely on white preachers until they could ordain their own preachers. James Varick, even though we know little about him, must have been a man of character and integrity to be the first ordained in the new church, and to be elected their first bishop.
I wish I had better resources and more time to give, because I am very surprised by the cordial relations between black and white Methodist leaders, in spite of what I perceive to be difficult times.
And I have to say that in my heart, I hope that the various Methodist bodies can reunite. I suspect that black Methodists do not want to deal with some of the foolishness in the United Methodist Church. I think, thought, that maybe they could reinfect us with real zeal for the work of the Lord.
- Posted using BlogPress from my iPad
Monday, October 11, 2010
Apology
I am in clergy school for two days... and I just don't think I will get to posting a biographical sketch. Up next is James Varick. I think... So check back in a few. Blessings.
Friday, October 8, 2010
Letter from the Methodist Bishops, 1824
Ok, so you'll say, that was then, this is now. Fine. But the Gospel is the Gospel always and everywhere.
"If Methodists give up the doctrine of entire sanctification, or suffer it to become a dead letter, we are a fallen people... If the Methodists lose sight of this, they fall by their own weight. Their success in gaining numbers will be the cause of their dissolution. Holiness is the main cord that binds us together Relax this and you loosen the whole system. This will appear more evident if we call to mind the original design of Methodism. It was to raise up and preserve a holy people. This was the principal object which Mr. Wesley, who under God, was the great founder of our order, had in view. To this all doctrines preached in methodism tend. Whoever supposed, or who that is acquainted with the case can suppose, that it was designed in any of its parts to secure the applause or popularity of the world, or a numerical increase of worldly or impenitent men? Are there any provisions made for the aggrandizement of our ministers or the worldly-mindedness of our members?
"None whatever."
What do we want?
More people?
More money?
Bigger buildings?
Or holiness, without which, no one will see the Lord?
"If Methodists give up the doctrine of entire sanctification, or suffer it to become a dead letter, we are a fallen people... If the Methodists lose sight of this, they fall by their own weight. Their success in gaining numbers will be the cause of their dissolution. Holiness is the main cord that binds us together Relax this and you loosen the whole system. This will appear more evident if we call to mind the original design of Methodism. It was to raise up and preserve a holy people. This was the principal object which Mr. Wesley, who under God, was the great founder of our order, had in view. To this all doctrines preached in methodism tend. Whoever supposed, or who that is acquainted with the case can suppose, that it was designed in any of its parts to secure the applause or popularity of the world, or a numerical increase of worldly or impenitent men? Are there any provisions made for the aggrandizement of our ministers or the worldly-mindedness of our members?
"None whatever."
What do we want?
More people?
More money?
Bigger buildings?
Or holiness, without which, no one will see the Lord?
Thursday, October 7, 2010
Blessed Are The Pure in Heart
Sorry I have been chumping out on my stated goal of dealing with perfection and some of Wesley's teachings on the Sermon on the Mount. What can I say? Sometimes it gets busy. And on top of that, I am not feeling that I am giving this the time it deserves... something will work out here....
From Sermon 23 (and again, Wesley's 52 Standard Sermons are foundational for our doctrine.)
The pure in heart are they whose hearts God has purified as He is pure, who are purified through faith in the blood of Jesus from every unholy desire.
In speaking of adultery, and the purity of not committing adultery, Wesley says somethings that impinge on holiness and perfection as well as the specific case of adultery. If anyone [or anything] is an occasion of sin, of impure desire, even though it never got beyond the heart or imagination, never coming out in word or action, commit yourself to a complete separation; get rid of them [or the thing in particular that is an occasion for sin], give them up for God's sake. Any loss of pleasure, friends, or prosperity is better than losing your soul.
There are two steps to take in such a situation. First, see if prayer and fasting can rid you of the temptation. Carefully abstain from every activity or conversation or situations that you have found to be an occasion for temptation. And if this does not work, try second to talk to your pastor or at least some who have experience in the ways of God, to discuss the ways and times you are tempted.
But do not confer with worldly [that is to say, non-Christian or barely Christian friends], otherwise you may be misled to believe what is not true about holiness.
A personal word: when I was a new Christian, I had some uncomfortable moments when I realized that while I trusted God to save me, there were still unholy parts of my life. Some things improved, other stayed the same. And sometimes it seemed to me that some things were worse. And perhaps new problems had arisen.
I spoke to some who did not have sufficient maturity. They told me that in Romans 7, Paul says that there is sin that we do not want to do, but we keep on doing.
I could not believe that. I could not believe that Jesus died on the Christ for me to remain as I was, or to carry on in sin. Luckily I sought out a Methodist pastor who told me that I should look to Romans 8 and the obligation and power to live according to the Spirit, not the sinful nature.
i guess what attracts me most in Methodist theology is the idea that it is possible to be pure in heart. May it be!
From Sermon 23 (and again, Wesley's 52 Standard Sermons are foundational for our doctrine.)
The pure in heart are they whose hearts God has purified as He is pure, who are purified through faith in the blood of Jesus from every unholy desire.
In speaking of adultery, and the purity of not committing adultery, Wesley says somethings that impinge on holiness and perfection as well as the specific case of adultery. If anyone [or anything] is an occasion of sin, of impure desire, even though it never got beyond the heart or imagination, never coming out in word or action, commit yourself to a complete separation; get rid of them [or the thing in particular that is an occasion for sin], give them up for God's sake. Any loss of pleasure, friends, or prosperity is better than losing your soul.
There are two steps to take in such a situation. First, see if prayer and fasting can rid you of the temptation. Carefully abstain from every activity or conversation or situations that you have found to be an occasion for temptation. And if this does not work, try second to talk to your pastor or at least some who have experience in the ways of God, to discuss the ways and times you are tempted.
But do not confer with worldly [that is to say, non-Christian or barely Christian friends], otherwise you may be misled to believe what is not true about holiness.
A personal word: when I was a new Christian, I had some uncomfortable moments when I realized that while I trusted God to save me, there were still unholy parts of my life. Some things improved, other stayed the same. And sometimes it seemed to me that some things were worse. And perhaps new problems had arisen.
I spoke to some who did not have sufficient maturity. They told me that in Romans 7, Paul says that there is sin that we do not want to do, but we keep on doing.
I could not believe that. I could not believe that Jesus died on the Christ for me to remain as I was, or to carry on in sin. Luckily I sought out a Methodist pastor who told me that I should look to Romans 8 and the obligation and power to live according to the Spirit, not the sinful nature.
i guess what attracts me most in Methodist theology is the idea that it is possible to be pure in heart. May it be!
Tuesday, October 5, 2010
Richard Allen, Methodist Preacher
I am not sure how to gauge Early American race relations, so I am not sure if we can say that Methodism was more integrated than other institutions. Let's say this. In the early days, blacks and whites were together in worship in some places, especially some places that we have records for.
But that did not last long. Somehow or other, the initial enthusiasm that allowed folks to worship together gave way to segregation. The St. George Church in Philadelphia had been more or less integrated. But in 1787, pressure to segregate became more intense. Blacks, who had sat in the main gallery were not asked to sit in the balcony. The change in circumstance did not sit well and many black members walked out and began to worship separately.
Bishop Asbury appointed a separate place for them to worship, but the black Methodists were not keen to use the usual Methodist model of deeding the church property to the denomination; the only way they were going to have a church they could not be run out of was to have their own denomination, and so in 1796 an African Methodist Episcopal Church was formed, leading to a new denomination in 1816.
Richard Allen was the leader. He was a former slave who bought his freedom, and was converted under Methodist preaching, becoming a preacher himself, ordained by Bishop Asbury--preachign even at St. George's, the church he would need to leave later. Allen led many efforts to improver the lives of blacks, especially through the Free African Society, the first organization of its kind. He led the walkout from St. George's Church
I am not sure how Methodism has managed to handle its various splits. Where they seemed to start in some kind of rancor, generally good relations were preserved. But as time has passed, the Wesleyan Church, Free Methodist Church, AME Church, etc are pretty far away. not so much in theology, but in organizational ties. It's sad, because two pastoral colleagues I gain a lot from are AME pastors, esp Pastor E, who lets me "ear hustle" his sermons!
[historical information is from Norwood's Story of American Methodism]
But that did not last long. Somehow or other, the initial enthusiasm that allowed folks to worship together gave way to segregation. The St. George Church in Philadelphia had been more or less integrated. But in 1787, pressure to segregate became more intense. Blacks, who had sat in the main gallery were not asked to sit in the balcony. The change in circumstance did not sit well and many black members walked out and began to worship separately.
Bishop Asbury appointed a separate place for them to worship, but the black Methodists were not keen to use the usual Methodist model of deeding the church property to the denomination; the only way they were going to have a church they could not be run out of was to have their own denomination, and so in 1796 an African Methodist Episcopal Church was formed, leading to a new denomination in 1816.
Richard Allen was the leader. He was a former slave who bought his freedom, and was converted under Methodist preaching, becoming a preacher himself, ordained by Bishop Asbury--preachign even at St. George's, the church he would need to leave later. Allen led many efforts to improver the lives of blacks, especially through the Free African Society, the first organization of its kind. He led the walkout from St. George's Church
I am not sure how Methodism has managed to handle its various splits. Where they seemed to start in some kind of rancor, generally good relations were preserved. But as time has passed, the Wesleyan Church, Free Methodist Church, AME Church, etc are pretty far away. not so much in theology, but in organizational ties. It's sad, because two pastoral colleagues I gain a lot from are AME pastors, esp Pastor E, who lets me "ear hustle" his sermons!
[historical information is from Norwood's Story of American Methodism]
Saturday, October 2, 2010
Blessed Are The Merciful
Ok, this week got crazy and i did not get to the Wednesday post on the Sermon on the Mount, nor to any thoughts on perfection from Methodist Divines.
Blessed are the Merciful
Wesley really drops a bomb on us here. He, in his sermons on the beatitudes, lays them out as a progression, a series of steps that as these blessings fall upon us, they lead directly to the next one.
So, those who are meek, that is, those who are fully resigned to God's will being done in their life, begin to hunger and thirst for righteousness, the fullness of God in their lives. And then, their hearts are filled with compassion and concern for those who do not have the love of God in their lives.
This is the truest mercy! As I have said before, if, as Christians, we will not share the love of God and the salvation from sin in Jesus Christ, we are cold, heartless, and ruthless.
Wesley goes on to note that this mercy has its root in the love described in 1 Corinthians 13, and that this love, too, is progressive, building in us a maturity that believes, and hopes when it seems to be beyond belief, and endures past hope..
Let me have this mercy! But I must be merciful and seek for all to find The Good News of Jesus Christ! Don't let me take these for mere words, some gift from the sky, but let the love of God dwell in my heart to the extent I won't keep quiet that I know my sins forgiven and you can, too!
Blessed are the Merciful
Wesley really drops a bomb on us here. He, in his sermons on the beatitudes, lays them out as a progression, a series of steps that as these blessings fall upon us, they lead directly to the next one.
So, those who are meek, that is, those who are fully resigned to God's will being done in their life, begin to hunger and thirst for righteousness, the fullness of God in their lives. And then, their hearts are filled with compassion and concern for those who do not have the love of God in their lives.
This is the truest mercy! As I have said before, if, as Christians, we will not share the love of God and the salvation from sin in Jesus Christ, we are cold, heartless, and ruthless.
Wesley goes on to note that this mercy has its root in the love described in 1 Corinthians 13, and that this love, too, is progressive, building in us a maturity that believes, and hopes when it seems to be beyond belief, and endures past hope..
Let me have this mercy! But I must be merciful and seek for all to find The Good News of Jesus Christ! Don't let me take these for mere words, some gift from the sky, but let the love of God dwell in my heart to the extent I won't keep quiet that I know my sins forgiven and you can, too!
Monday, September 27, 2010
Black Harry
Harry "Black Harry" Hosier was one of the most popular preachers--black or white-- in early Methodism. He was a faithful traveling companion to Bishops Coke and Asbury.
Bishop Coke said of Harry, " I have now had the pleasure of hearing Harry preach several times. I sometimes give notice that immediateley after preaching, that in a little time Harry will preach to the blacks; but the whites always stay to hear him... I really believe he is one of the best preachers in the world, there is such an amazing power attends his preaching, though he cannot read; and he is one of the humblest creatures I ever saw" (quoted in Norwood's The Story of American Methodism 168).
We don't know a lot about Harry Hosier. But we do know that from the beginning African Americans were part of the work and worship of Methodism in America. They met with varying degrees of acceptance, relating to the country's mood. In some places, they were able to worship with whites, but generally, segregation took root everywhere, and African American Methodists generally had to seek their own Methodist structure.
Some of those groups are well known-- The African Methodist Episcopal Church (AME), African Methodist Episcopal Church, Zion (AME Zion) and Christian Methodist Episcopal Church (CME).
Bishop Coke said of Harry, " I have now had the pleasure of hearing Harry preach several times. I sometimes give notice that immediateley after preaching, that in a little time Harry will preach to the blacks; but the whites always stay to hear him... I really believe he is one of the best preachers in the world, there is such an amazing power attends his preaching, though he cannot read; and he is one of the humblest creatures I ever saw" (quoted in Norwood's The Story of American Methodism 168).
We don't know a lot about Harry Hosier. But we do know that from the beginning African Americans were part of the work and worship of Methodism in America. They met with varying degrees of acceptance, relating to the country's mood. In some places, they were able to worship with whites, but generally, segregation took root everywhere, and African American Methodists generally had to seek their own Methodist structure.
Some of those groups are well known-- The African Methodist Episcopal Church (AME), African Methodist Episcopal Church, Zion (AME Zion) and Christian Methodist Episcopal Church (CME).
Friday, September 24, 2010
Top 10 Thoughts on Perfection
The following is from a Methodist pamphlet, published in 1769; reproduced in Wesley's Standard Sermons, Sermon 43:
1. There is such a thing as Christian perfection, for it is mentioned again and again in Scripture
2. It follows justification, for we go on to perfection (Hebrew 6:1)
3. It is not at or after death, for Paul speaks of living people as perfect (Philippians 3:15)
4. It is not absolute. Neither angels or men are absolutely perfect, absolute perfection belongs only to God
5. It does not make us infallible. No one is infallible as long as we are in the body
6. It is perfect love. 1 John 4:18. Its properties and fruit are rejoicing evermore, praying without ceasing, and in everything giving thanks-- 1 Thesalonians 5:16
7. It is improvable. The one perfected in love may grow in grace more quickly than before
8. It is capable of being lost
9. It is preceded and followed by a gradual work [note: this is to say we should be coming closer and closer to God's perfect love. And when we have it, we keep growing in that love]
10. In some it is an instantaneous work; in others it is hard to tell when it came about in them.
1. There is such a thing as Christian perfection, for it is mentioned again and again in Scripture
2. It follows justification, for we go on to perfection (Hebrew 6:1)
3. It is not at or after death, for Paul speaks of living people as perfect (Philippians 3:15)
4. It is not absolute. Neither angels or men are absolutely perfect, absolute perfection belongs only to God
5. It does not make us infallible. No one is infallible as long as we are in the body
6. It is perfect love. 1 John 4:18. Its properties and fruit are rejoicing evermore, praying without ceasing, and in everything giving thanks-- 1 Thesalonians 5:16
7. It is improvable. The one perfected in love may grow in grace more quickly than before
8. It is capable of being lost
9. It is preceded and followed by a gradual work [note: this is to say we should be coming closer and closer to God's perfect love. And when we have it, we keep growing in that love]
10. In some it is an instantaneous work; in others it is hard to tell when it came about in them.
Thursday, September 23, 2010
Those Who Hunger and Thirst After Righteousness
“Blessed are those who hunger and thirst after righteousness.”
The following quotations are from John Wesley’s Sermon 22. And may I say again, these sermons are, along with his Notes on the New Testament, our doctrinal standards. How different our churches would be if we held ourselves to this doctrine!
“righteousness is the image of God, the mind that was in Christ... it [springs] from as well as [terminates] in the love of God as our Father and Redeemer.”
“Hunger and thirst are the strongest of our bodily appetites. In like manner this hunger of the soul, this thirst after the image of God, is the strongest of all our spiritual appetites.”
“From the time we begin to hunger and thirst, these appetites do not cease, but are more and more craving and incessant until we either eat and drink or die. And even so from the time that we begin to hunger and thirst for the whole mind that was in Christ, these spiritual appetites do not cease, but cry after their food with more and more importunity; nor can they possibly cease, until they are satisfied.”
Wesley notes that it is impossible to satuisfy those who hunger and thrist after righteousness with what the world calls religion. While the religion of the world is good and beneficial, meaning essentially that we do no harm, but do good, and go to church and worship God. Do these things, and you are “religious.”
But will this satisfy him who hungers and thirst after righteousness? No. Wesley goes on to note; “it is not food for his soul... True, he is careful to abstain from the appearance of evil; he is zealous of good works; he attends all the ordinances of God. But all this is not what he longs for. This is only the outside of that religion, which he insatiable hungers after.”
Those who hunger and thirst after righteousness seek the knowledge of God that is in Christ Jesus,
“The life that it is hid in Christ;”
Being “joined to the Lord in one Spirit;”
“Having fellowship with the Father and the Son;”
“Walking in the light as God is in the light;”
“being purified even as He is pure.”
Wesley gives us this great promise of God--let this stir your heart and Spirit:
Those who hunger and thirst after righteousness “shall be fiiled with the things they long for; even with righteousness and true holiness.”
And finally, Wesley desires, and I pray, “that this divine appetite may never cease!”
The following quotations are from John Wesley’s Sermon 22. And may I say again, these sermons are, along with his Notes on the New Testament, our doctrinal standards. How different our churches would be if we held ourselves to this doctrine!
“righteousness is the image of God, the mind that was in Christ... it [springs] from as well as [terminates] in the love of God as our Father and Redeemer.”
“Hunger and thirst are the strongest of our bodily appetites. In like manner this hunger of the soul, this thirst after the image of God, is the strongest of all our spiritual appetites.”
“From the time we begin to hunger and thirst, these appetites do not cease, but are more and more craving and incessant until we either eat and drink or die. And even so from the time that we begin to hunger and thirst for the whole mind that was in Christ, these spiritual appetites do not cease, but cry after their food with more and more importunity; nor can they possibly cease, until they are satisfied.”
Wesley notes that it is impossible to satuisfy those who hunger and thrist after righteousness with what the world calls religion. While the religion of the world is good and beneficial, meaning essentially that we do no harm, but do good, and go to church and worship God. Do these things, and you are “religious.”
But will this satisfy him who hungers and thirst after righteousness? No. Wesley goes on to note; “it is not food for his soul... True, he is careful to abstain from the appearance of evil; he is zealous of good works; he attends all the ordinances of God. But all this is not what he longs for. This is only the outside of that religion, which he insatiable hungers after.”
Those who hunger and thirst after righteousness seek the knowledge of God that is in Christ Jesus,
“The life that it is hid in Christ;”
Being “joined to the Lord in one Spirit;”
“Having fellowship with the Father and the Son;”
“Walking in the light as God is in the light;”
“being purified even as He is pure.”
Wesley gives us this great promise of God--let this stir your heart and Spirit:
Those who hunger and thirst after righteousness “shall be fiiled with the things they long for; even with righteousness and true holiness.”
And finally, Wesley desires, and I pray, “that this divine appetite may never cease!”
Tuesday, September 21, 2010
Susannah Wesley, Mother of Methodism
John Wesley had interesting parents. They were products of the ferment of the 17th century. The English Civil War, between Parliament and the King, really bw Puritans and the Royals, was brutal and bloody. The King Charles II was beheaded. When the monarchy was restored, it was no longer hip to be a Puritan. Remember, John Milton, the greatest poet in the English language, was a Puritan, an influential member of the revolutionary government, and even he was in some deep trouble.
Wesley's grandfathers were important Puritan theologians, Dr. Wesley, and Dr. Annesley. But these Puritan Divines had children who went "the other way;" both John's father Samuel, and his mother Susannah Annesley, were convinced royalists. They were not Dissenters from the Church of England.
You can take the kids away from the Puritans, but you can take the Puritans out of the kids, or something like that. So while John and Charles Wesley (and notice the boys' names; the two least popular kings in English history, and Charles was so named to announce the Wesley's solidarity with the Royalist and Church causes.)
Samuel Wesley was the rector of Epworth. Susannah and he had 19 children, 9 of whom died in infancy. John was number 17, the baby so to speak.
Susannah is perhaps the model for Methodist womanhood. A great mother, but truly possessed of her own mind and with unbelievable intelligence.
She had a weekly conference with each of her children, to see how they were doing and to guide them in the ways of the Lord. With all the work of being the pastor's wife, having so many kids and running the household, she also found Sabbath in an important way. She would sit on a chair and pull her apron over her head. When the children saw her sit thus, they knew to be quiet and leave her alone. When she was rested, she would soon enough be back to her work as mother!
When each child reached 5 years of age, she would sit with him or her, begin to teach them the alphabet, open to Genesis 1 and teach the children to read.
When her husband was away from the parish, and some of the parishioners complained of the dry morsels the curate preached in Samuel's absence, Susannah began to hold services, reading sermons, and preaching (she called it "exhorting" so that no one would complain of a woman preaching). Pretty soon the parsonage was full, and the people spilled onto the grounds to hear her clear and insightful words on Bible-living.
The curate complained and Samuel wrote back asking her to stop, but she refused. She was not doing it during church hours, and she could not leave the people with no sound guidance. Clearly, John Wesley learned something from his mother's example: be bold to preach in season and out of season, but also make sure not to take away from the Church of England-- do it in the off hours to strengthen the people to take their faith more seriously
Another thing he learned in the early years of the Methodist revival came from Susannah and her time of preaching in the parsonage yard. There was a young lay preacher, whom Wesley wanted to stop from preaching because he was not ordained. Susannah wrote to John saying that the man had as much right to preach as anyone, and it would be best for John to let God move. Thus began the use of lay preachers flung throughout the Kingdom who travelled and spread the Gospel. You know some of their names-- Thomas Coke, Francis Asbury...
John and Charles were formed in a home that valued Puritan piety as well as the ancient doctrine of the Church. They were taught to have their own minds, but submit the will to God. If you are a Methodist, or from one of the Holiness denominations, Susannah is your mother in Israel.
Wesley's grandfathers were important Puritan theologians, Dr. Wesley, and Dr. Annesley. But these Puritan Divines had children who went "the other way;" both John's father Samuel, and his mother Susannah Annesley, were convinced royalists. They were not Dissenters from the Church of England.
You can take the kids away from the Puritans, but you can take the Puritans out of the kids, or something like that. So while John and Charles Wesley (and notice the boys' names; the two least popular kings in English history, and Charles was so named to announce the Wesley's solidarity with the Royalist and Church causes.)
Samuel Wesley was the rector of Epworth. Susannah and he had 19 children, 9 of whom died in infancy. John was number 17, the baby so to speak.
Susannah is perhaps the model for Methodist womanhood. A great mother, but truly possessed of her own mind and with unbelievable intelligence.
She had a weekly conference with each of her children, to see how they were doing and to guide them in the ways of the Lord. With all the work of being the pastor's wife, having so many kids and running the household, she also found Sabbath in an important way. She would sit on a chair and pull her apron over her head. When the children saw her sit thus, they knew to be quiet and leave her alone. When she was rested, she would soon enough be back to her work as mother!
When each child reached 5 years of age, she would sit with him or her, begin to teach them the alphabet, open to Genesis 1 and teach the children to read.
When her husband was away from the parish, and some of the parishioners complained of the dry morsels the curate preached in Samuel's absence, Susannah began to hold services, reading sermons, and preaching (she called it "exhorting" so that no one would complain of a woman preaching). Pretty soon the parsonage was full, and the people spilled onto the grounds to hear her clear and insightful words on Bible-living.
The curate complained and Samuel wrote back asking her to stop, but she refused. She was not doing it during church hours, and she could not leave the people with no sound guidance. Clearly, John Wesley learned something from his mother's example: be bold to preach in season and out of season, but also make sure not to take away from the Church of England-- do it in the off hours to strengthen the people to take their faith more seriously
Another thing he learned in the early years of the Methodist revival came from Susannah and her time of preaching in the parsonage yard. There was a young lay preacher, whom Wesley wanted to stop from preaching because he was not ordained. Susannah wrote to John saying that the man had as much right to preach as anyone, and it would be best for John to let God move. Thus began the use of lay preachers flung throughout the Kingdom who travelled and spread the Gospel. You know some of their names-- Thomas Coke, Francis Asbury...
John and Charles were formed in a home that valued Puritan piety as well as the ancient doctrine of the Church. They were taught to have their own minds, but submit the will to God. If you are a Methodist, or from one of the Holiness denominations, Susannah is your mother in Israel.
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