A question on my mind a lot lately, if you look at the previous few posts on this blog, is whether or not Wesley held to the Reformation doctrine of sola scriptura.
The interest comes from hearing here and there people say things like, "Wesley held to prima scriptura."
In a few previous posts, I pointed out that just from a cursory read of the standard edition of Wesley's Works you can see that Wesley affirms the doctrine of sola scriptura.
So why do some persist in saying Wesley held to prima scriptura?
Perhaps it comes from Albert Outler's compendium of some basic Wesly writings in his great book "John Wesley," published in 1964.
Outler is the great Methodist historian who single-handedly made the study of Wesley respectable and available. Outler's influence on United Methodism is huge.
Outler writes: "The great Protestant watchwords of sola fide [by faith alone] and sola scriptura [scripture alone] were also fundamental in Wesley's doctrine of authority. But early and late he interpreted 'solus' to mean primarily rather than exclusively." (p. 28) Now, Outler drops this on us without much else, other than a footnote, in which he says,
"we are justified by faith alone, but by such a faith as is not alone.... In the year 1730 when I began to be 'homo unius libri [a man of one book]' regarding none comparatively but the Bible". Outler then asks in the footnote, "why comparatively if unius libri meant 'exclusively?' (footnote 101)
Now, I'll set aside the sketchy nature of asking rhetorical questions in footnotes. What I am interested in is why Outler seems to think sola scriptura means the Bible is the only thing we can read?
That, I think, gets us to the meat of the issue. I suspect that we are allowing some of our cultural struggles to determine how we understand a crucial doctrine. Put another way, some might be thinking we must reject sola scriptura because otherwise we have to believe in a literal 6 day creation.
But does sola scriptura mean that the Bible is all you can read? Or that we cannot learn anything outside of it? The very work of the Reformation was built on investigating what early Christian writers had to say; the Bible is seen as the only text that can speak authoritatively about what is necessary for salvation; the life and governance of the Church; and the standard of morality for the believer. But nothing in that precludes studying what others have said. It means that whatever else we may do, in the critical matters of the church, scripture is the determinative, authoritative voice.
I hope we can remain clear on that, and not allow what we think about the Creation Museum, for example, or other current controversies, to impact our thinking on a timeless doctrine.
If we pull back from sola scriptura, we will also pull away from the others. Bt, of course, we already have. We can see a shift towards a desire to believe, teach, and preach salvation by some faith and some good deeds on our part.
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Friday, December 23, 2011
Wednesday, November 30, 2011
John Nelson and Micah 6:8
A great twitter account to follow is UMCHulk; who knew The Hulk was a Methodist? Anyway, Hulk said that if you talk about Micah 6:8 without talking about Jesus, you make yourself the Savior.
This is a critical point, as often as people glibly and smugly quote Micah 6:8, "What does the Lord require of you but to do justice, to lover mercy and walk humbly with your God?"
Hulk's comment brought to mind one of my favorite sections of John Nelson's Journal. John Nelson was an early Methodist preacher, 1740s, in Yorkshire. Of all the early preachers, he is my favorite. I quote at length from his autobiography, found in volume 3 of Wesley's Veterans:
I met a gentleman as I was riding to Leeds, who said something about the weather. I answered, "The Lord orders all thins well." He presently said, "I know you, for I heard you preach, but I do not like you; you lay a wrong foundation for salvation. Do you think the blood of another man will save me?" I replied, "St. Paul says, 'other foundation can no one lay but Christ Jesus,' but you say that is a wrong foundation. Upon what terms do you expect to be saved?"
He said, "By good works."
I answered "You will be the first that got to heaven that way. But suppose you could, what would you do when you got there?"
He said, "What do others do there?"
I answered, "They sing, 'glory to God that sitteth on the throne, and to the Lamb for ever and ever, that was slain and hath redeemed us by His blood!' But your song will be, 'Glory be to myself, for I have quickened my own soul and qualified myself for heaven!' O Sir! What a scandalous song you will sing. It will make discord in heaven."
He turned pale and said nothing for some time. When he had rode a while, he said, "All the Lord requires of us is to do justly, to love mercy, and walk humbly with God."
I answered, "Do you expect to stand or fall by that Scripture?"
He said, "I do."
"Then," I replied, "you are lost forever, if you are to go to heaven for doing justly for loving mercy and walking humbly with God. I appeal to your conscience if you have not come short in every one of these duties. Have you dealt with every man as you would have him deal with you, in all circumstances ever since you knew good from evil? Suppose you have; have you dealt justly with God and employed every talent that He has committed to your charge to His glory--both time, wisdom, and learning; house, land, wealth, and trade? If you have used any one talent not to His glory, you have robbed Him." Then I spoke to the other two [loving mercy and walking humbly with God]
He said, "There is repentance."
But I replied, "Not for you, for you are to be saved by doing justly, for loving mercy and walking humbly with God; if you come short of these duties, you must be damned."
He said, "Lord have mercy on me! You are enough to make any man despair"
"Yes," I said, "of saving himself, that he may come to Jesus Christ and be saved."
- Posted using BlogPress from my iPad
This is a critical point, as often as people glibly and smugly quote Micah 6:8, "What does the Lord require of you but to do justice, to lover mercy and walk humbly with your God?"
Hulk's comment brought to mind one of my favorite sections of John Nelson's Journal. John Nelson was an early Methodist preacher, 1740s, in Yorkshire. Of all the early preachers, he is my favorite. I quote at length from his autobiography, found in volume 3 of Wesley's Veterans:
I met a gentleman as I was riding to Leeds, who said something about the weather. I answered, "The Lord orders all thins well." He presently said, "I know you, for I heard you preach, but I do not like you; you lay a wrong foundation for salvation. Do you think the blood of another man will save me?" I replied, "St. Paul says, 'other foundation can no one lay but Christ Jesus,' but you say that is a wrong foundation. Upon what terms do you expect to be saved?"
He said, "By good works."
I answered "You will be the first that got to heaven that way. But suppose you could, what would you do when you got there?"
He said, "What do others do there?"
I answered, "They sing, 'glory to God that sitteth on the throne, and to the Lamb for ever and ever, that was slain and hath redeemed us by His blood!' But your song will be, 'Glory be to myself, for I have quickened my own soul and qualified myself for heaven!' O Sir! What a scandalous song you will sing. It will make discord in heaven."
He turned pale and said nothing for some time. When he had rode a while, he said, "All the Lord requires of us is to do justly, to love mercy, and walk humbly with God."
I answered, "Do you expect to stand or fall by that Scripture?"
He said, "I do."
"Then," I replied, "you are lost forever, if you are to go to heaven for doing justly for loving mercy and walking humbly with God. I appeal to your conscience if you have not come short in every one of these duties. Have you dealt with every man as you would have him deal with you, in all circumstances ever since you knew good from evil? Suppose you have; have you dealt justly with God and employed every talent that He has committed to your charge to His glory--both time, wisdom, and learning; house, land, wealth, and trade? If you have used any one talent not to His glory, you have robbed Him." Then I spoke to the other two [loving mercy and walking humbly with God]
He said, "There is repentance."
But I replied, "Not for you, for you are to be saved by doing justly, for loving mercy and walking humbly with God; if you come short of these duties, you must be damned."
He said, "Lord have mercy on me! You are enough to make any man despair"
"Yes," I said, "of saving himself, that he may come to Jesus Christ and be saved."
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Saturday, November 19, 2011
The Focus is Sharp in The City
Some strange experiences with the Holy Spirit have happened to me on busy street corners. The first I remember happened at the Shell station on Harrodsburg and Broadway in Lexington. I was pumping gas after visiting in a nursing home. A man had expressed that he just did not know if he was saved, and I counseled with him about our assurance of salvation. It was a cold day, a drizzle was coming down and I just had this profound sense of love and peace... A love for all people.
That just happened again a little bit ago, trying to cross Man-o-War, not easily done on foot. That sense of love and peace, perhaps thinking about Steffi and Benji, but it really, again, began to be extended to all people and with this question: do I love them and God enough to give them the whole gospel, not just the pieces that they can accept?
I have a fear of being found cold, heartless and ruthless for withholding the pure Word. But in this moment, it was that Holy Spirit love, a love that comes from God and so does not allow for gaps or hesitation or holding back.
- Posted using BlogPress from my iPad
That just happened again a little bit ago, trying to cross Man-o-War, not easily done on foot. That sense of love and peace, perhaps thinking about Steffi and Benji, but it really, again, began to be extended to all people and with this question: do I love them and God enough to give them the whole gospel, not just the pieces that they can accept?
I have a fear of being found cold, heartless and ruthless for withholding the pure Word. But in this moment, it was that Holy Spirit love, a love that comes from God and so does not allow for gaps or hesitation or holding back.
- Posted using BlogPress from my iPad
Friday, November 11, 2011
Methodists and Sola Scriptura part 3
The first two posts in this series can be found here and here
In looking around Wesley's Works, I also came across this in his response to the Roman Catholic Catechism:
Where the catechism discusses the authoritative nature of Scripture AND tradition, the position sola scriptura agitates against, Wesley says: "The Scripture is a rule sufficient in itself, and was by men divinely inspired delivered to the world, and so neither needs nor is capable of, any further addition" (Works, vol 9, p 90).
In discussing the "magisterium," or teaching authority of the Roman Catholic Church, Wesley says, "As long as we have the Scripture, the Church is to be referred to the Scripture, and not the Scripture to the Church; and that, as the Scripture is the best expounder of itself, so the best way to know whether anything be of divine authority is to apply ourselves to the Scripture" (Works, vol 9, p 94)
In looking around Wesley's Works, I also came across this in his response to the Roman Catholic Catechism:
Where the catechism discusses the authoritative nature of Scripture AND tradition, the position sola scriptura agitates against, Wesley says: "The Scripture is a rule sufficient in itself, and was by men divinely inspired delivered to the world, and so neither needs nor is capable of, any further addition" (Works, vol 9, p 90).
In discussing the "magisterium," or teaching authority of the Roman Catholic Church, Wesley says, "As long as we have the Scripture, the Church is to be referred to the Scripture, and not the Scripture to the Church; and that, as the Scripture is the best expounder of itself, so the best way to know whether anything be of divine authority is to apply ourselves to the Scripture" (Works, vol 9, p 94)
Thursday, November 10, 2011
Methodists and Sola Scriptura, part two
The first post in this series can be found here
In "An Extract of a Letter to The Reverend Mr. Law (Wesley's Works, vol 9, pp 467ff), Wesley begins the letter with the following words:
"In matters of religion I regard no writings but the inspired. Tauler, Behmen, and a whole army of Mystic authors are with me nothing compared to St. Paul. In every point I appeal "to the law and the testimony," and value no authority but this."
Notice Wesley's reference to Isaiah 8:20, "the law and the testimony--" Holy Scripture as the place we find authoritative words from God.
In "An Extract of a Letter to The Reverend Mr. Law (Wesley's Works, vol 9, pp 467ff), Wesley begins the letter with the following words:
"In matters of religion I regard no writings but the inspired. Tauler, Behmen, and a whole army of Mystic authors are with me nothing compared to St. Paul. In every point I appeal "to the law and the testimony," and value no authority but this."
Notice Wesley's reference to Isaiah 8:20, "the law and the testimony--" Holy Scripture as the place we find authoritative words from God.
Methodists and Sola Scriptura
I want to direct some thinking and attention to the position Scripture occupies in the United Methodist Church. The Reformation principle of "Sola Scriptura," or "Scripture Alone" means that the Holy Scriptures contain all that is necessary to be known about salvation.
A question among UMs is whether or not we hold to this Reformation principle. Some say we hold to, because John Wesley did, "prima scriptura," or Scripture first, but not the only standard of authority. To my mind, there are some who would not even put Scripture first, considering it one among many "sources" for the life and doctrine of the church. But, did John Wesley hold to "prima" or "sola" scriptura?
So, in this post, two portions of the Discipline of the United Methodist Church.
Both come from our Doctrinal Standards-- The Articles of Religion, The Confession of Faith of the Evangelical United Brethren [a German-heritage "methodist" denomination that merged with the Methodist Church in 1968 to form The United Methodist Church], John Wesley's Standard Sermons, and his Notes on the New Testament. These documents form our doctrine.
Article V of the Articles of Religion: Of The Sufficiency of the Holy Scriptures for Salvation:
"The Holy Scripture containeth all things necessary to salvation; so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man that it should be believed as an article of faith, or be though prerequisite to salvation."
And from the Evangelical United Brethren Confession of Faith, Article IV:
"We believe the Holy Bible, Old and New Testaments, reveals the Word of God so far as it is necessary for our salvation. It is to be received through the Holy Spirit as the true rule and guide for faith and practice. Whatever is not revealed in or established by the Holy Scriptures is not to be made an article of faith nor is to be taught to be essential to salvation."
This is the material sufficiency position of Scripture contained in the Reformation principle of sola scriptura. I hope to add more pieces of Wesley's writings to spur more thinking and discussion.
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A question among UMs is whether or not we hold to this Reformation principle. Some say we hold to, because John Wesley did, "prima scriptura," or Scripture first, but not the only standard of authority. To my mind, there are some who would not even put Scripture first, considering it one among many "sources" for the life and doctrine of the church. But, did John Wesley hold to "prima" or "sola" scriptura?
So, in this post, two portions of the Discipline of the United Methodist Church.
Both come from our Doctrinal Standards-- The Articles of Religion, The Confession of Faith of the Evangelical United Brethren [a German-heritage "methodist" denomination that merged with the Methodist Church in 1968 to form The United Methodist Church], John Wesley's Standard Sermons, and his Notes on the New Testament. These documents form our doctrine.
Article V of the Articles of Religion: Of The Sufficiency of the Holy Scriptures for Salvation:
"The Holy Scripture containeth all things necessary to salvation; so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man that it should be believed as an article of faith, or be though prerequisite to salvation."
And from the Evangelical United Brethren Confession of Faith, Article IV:
"We believe the Holy Bible, Old and New Testaments, reveals the Word of God so far as it is necessary for our salvation. It is to be received through the Holy Spirit as the true rule and guide for faith and practice. Whatever is not revealed in or established by the Holy Scriptures is not to be made an article of faith nor is to be taught to be essential to salvation."
This is the material sufficiency position of Scripture contained in the Reformation principle of sola scriptura. I hope to add more pieces of Wesley's writings to spur more thinking and discussion.
- Posted using BlogPress from my iPad
Monday, November 7, 2011
A Different Way of Pining for Christendom
So it hit me, my ambivalence about liturgy and the Church Year: is it another way of pining for Christendom? There are so many great "feasts" that we don't celebrate on their actual day... All Saints Day is November 1, not NOvember 6, not whatever is the first Sunday in November.
We had an awesome service Sunday, packed house such joy in singing, freedom in preaching, seamless integration of technology...
Are we missing the days when if we had an All Saints Day Service on Tuesday, we would have packed the house, but now with the loss of Christendom, churches are empty on every day but Sunday? Are we missing a culture built around the Church Year?
And if we are missing that, while at the same time generally bashing "Christendom," what's really going on?
We had an awesome service Sunday, packed house such joy in singing, freedom in preaching, seamless integration of technology...
Are we missing the days when if we had an All Saints Day Service on Tuesday, we would have packed the house, but now with the loss of Christendom, churches are empty on every day but Sunday? Are we missing a culture built around the Church Year?
And if we are missing that, while at the same time generally bashing "Christendom," what's really going on?
Thursday, September 29, 2011
Heavy
So, this morning Jon Powers was blowing up my twitter feed with 1John3. I really like that so many people I follow on twitter post so much scripture... it really makes the day so much better. Well, of course, 1 John 3:9 is a difficult and powerful verse. The NIV says, "no one who is born of God will continue to sin."
The King James says, ""Whosoever is born of God doth not sin."
Adam Clarke, probably Methodism's most erudite Scripture scholar said this in his commentary (published 1831? that's what the edition I have says, but was there an earlier one?):
"some say 'he does not sin habitually, as he used to. This is hanging the influence of the heavenly birth very low indeed. we have the most indubitable evidence that many of the heathen philosophers had accomplished, by mental discipline and cultivation, an entire ascendancy over their wonted vicious habits. Perhaps my reader will recollect the story of the physiognomist who, coming into the place where Socrates was giving a lecture, his pupils, wishing to put the man's principles of the man's science to proof, desired him to examine the face of their master, and say what his moral character was. After a full contemplation of the philosopher's visage, he pronounced him the most gluttonous, drunken, brutal and libidinous old man that he had ever met. As the character of Socrates was the reverse of this, his disciples began to insult the physiognomist. Socrates interfered and said, 'The principles of his science must be very correct, for such I was, but I have conquered it by my philosphy.' O ye Christian divines! ye real or pretended Gospel ministers! Will ye allow the influence of the grace of Christ a sway not even so extensive as that of the philosophy of a heathen who never heard of the true God?"
The King James says, ""Whosoever is born of God doth not sin."
Adam Clarke, probably Methodism's most erudite Scripture scholar said this in his commentary (published 1831? that's what the edition I have says, but was there an earlier one?):
"some say 'he does not sin habitually, as he used to. This is hanging the influence of the heavenly birth very low indeed. we have the most indubitable evidence that many of the heathen philosophers had accomplished, by mental discipline and cultivation, an entire ascendancy over their wonted vicious habits. Perhaps my reader will recollect the story of the physiognomist who, coming into the place where Socrates was giving a lecture, his pupils, wishing to put the man's principles of the man's science to proof, desired him to examine the face of their master, and say what his moral character was. After a full contemplation of the philosopher's visage, he pronounced him the most gluttonous, drunken, brutal and libidinous old man that he had ever met. As the character of Socrates was the reverse of this, his disciples began to insult the physiognomist. Socrates interfered and said, 'The principles of his science must be very correct, for such I was, but I have conquered it by my philosphy.' O ye Christian divines! ye real or pretended Gospel ministers! Will ye allow the influence of the grace of Christ a sway not even so extensive as that of the philosophy of a heathen who never heard of the true God?"
Tuesday, September 27, 2011
It's Back
So, I want to get back to posting here at Weekly Wesley. I'm starting it off with something I posted last year, a letter from the Methodist Bishops to the Church in 1824. This is a serious word. What do we make of their prediction? How do we reform ourselves to once again "spread Scriptural Holiness across the land?"
"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."
"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."
Sunday, June 5, 2011
I Don't Like the Lectionary, Either
Issues with the Church Year are also tied up with the lectionary for me. I don’t like the lectionary that the UMC has available. Not sure what kind of lectionary I would like, to be honest.
Here’s what I hear: “the lectionary keeps me from preaching just what I like.” Ok, but is that really a problem for you? And so now, you are going to preach what some editorial board likes?
Or I hear, “the lectionary makes sure you stay balanced between the Old and New Testaments.” Actually not true, you have to make that commitment. And again, I wonder why you would not do so anyway?
These answers in favor of using the lectionary come so quickly that I suspect we haven’t really thought about them.
So I will ask the same question about the lectionary that I do about the Church Year: what are its liabilities and limitations?
Here’s what I hear: “the lectionary keeps me from preaching just what I like.” Ok, but is that really a problem for you? And so now, you are going to preach what some editorial board likes?
Or I hear, “the lectionary makes sure you stay balanced between the Old and New Testaments.” Actually not true, you have to make that commitment. And again, I wonder why you would not do so anyway?
These answers in favor of using the lectionary come so quickly that I suspect we haven’t really thought about them.
So I will ask the same question about the lectionary that I do about the Church Year: what are its liabilities and limitations?
More on the Church Year
So far, everyone seems really pumped about the Church Year. Would anyone care to post on its liabilities and limitations?
One that comes to mind is a fellow who said since Lent, fasting has fallen off for him.
Or I think about how on Easter there was all kinds of activity on Twitter saying "he is risen." But now, none of that. Is He no longer risen?
Do we talk about the birth of Jesus any time outside Christmas?
I wonder if there is a kind of nostalgia in us. We should be able to date our letters by a sacred feast. We wish that Christianity was enough of a cultural force that we could actually do a good service for Ascension Day ON Ascension Day, but who would come to Church at 11 a.m. Thursday? Or even if we had it in the evening?
One that comes to mind is a fellow who said since Lent, fasting has fallen off for him.
Or I think about how on Easter there was all kinds of activity on Twitter saying "he is risen." But now, none of that. Is He no longer risen?
Do we talk about the birth of Jesus any time outside Christmas?
I wonder if there is a kind of nostalgia in us. We should be able to date our letters by a sacred feast. We wish that Christianity was enough of a cultural force that we could actually do a good service for Ascension Day ON Ascension Day, but who would come to Church at 11 a.m. Thursday? Or even if we had it in the evening?
Tuesday, May 17, 2011
Guest Post from Jeff Rudy on the Church Calendar
I really appreciate Aaron's invitation in responding to his heartfelt and honest post on adherence to the church year/calendar...admitting its limitations (or at least our appropriating of it). I also look forward to the several other voices who are much more able than I am in elaborating on this issue.
With that, here are two (or three) of my cents:
I enjoy a pattern that takes you through a variety of seasons. Joe Dongell (ATS Professor) envisions utopia not as 70 degrees, cool breeze, on a beach, etc… but instead a livelihood that enjoys the beauty of a variety of temperatures and conditions. (Maybe we can avoid tornadoes & hurricanes though). Seasons like Lent, Advent, Epiphany, Eastertide, Pentecost, and so on, remind me of the Ecclesiastes 3 passage that there is a time for everything. It helps me to weep with those who weep (Jesus wept during the season where we observe Lent), rejoice with those who rejoice (can you avoid shouting HALLELUJAH! upon the news of Jesus being raised from the dead?), and so on.
On the other hand, there are events that call for us to grieve during a season of rejoicing and events that should evoke rejoicing during a season that calls us to solemnity. I recall a Roman Catholic worship leader visiting ATS who had written a song that we sung in chapel. It was during the Lenten season and according to his tradition they fast from using the term ‘Hallelujah’ during that season to make the 'Hallelujah' cry that much more robust on Resurrection morning. The thing was that his song had the lyric ‘Hallelujah.’ He asked if we would gracefully use ‘Hosanna’ in place of it when that word appeared on the screen/in the hymn. The crowd did as he asked. It seems, then, that even when a season is devoted to a particular spirit/mentality, there ought to be provision to accommodate an alternate exclamation that doesn’t seem to jive with the season. Don’t the seasons even admit that? It seems as though they all fit within an ‘Already/Not Yet’ kingdom vision. Some focus on the ‘Already’ (e.g., Eastertide, Pentecost) while others focus on the ‘Not Yet’ (e.g., Advent, Lent), but never to such a degree that the other is completely ignored. It can’t be (so long as we live in this reality). Does that make sense?
I’ve not kept faithfully to it as much as I have wanted to, but on occasion I have read the Ancient Christian Devotional, which is patterned according to the seasons of the Church with Scripture readings and quotations from the Church Fathers on the passages. I like that reading Scripture with (a large majority) of Christians across the world unites us together in a mystical way. And the Lord and the world knows that we Christians could use a good deal more unity.
Peace! He is Risen!
With that, here are two (or three) of my cents:
I enjoy a pattern that takes you through a variety of seasons. Joe Dongell (ATS Professor) envisions utopia not as 70 degrees, cool breeze, on a beach, etc… but instead a livelihood that enjoys the beauty of a variety of temperatures and conditions. (Maybe we can avoid tornadoes & hurricanes though). Seasons like Lent, Advent, Epiphany, Eastertide, Pentecost, and so on, remind me of the Ecclesiastes 3 passage that there is a time for everything. It helps me to weep with those who weep (Jesus wept during the season where we observe Lent), rejoice with those who rejoice (can you avoid shouting HALLELUJAH! upon the news of Jesus being raised from the dead?), and so on.
On the other hand, there are events that call for us to grieve during a season of rejoicing and events that should evoke rejoicing during a season that calls us to solemnity. I recall a Roman Catholic worship leader visiting ATS who had written a song that we sung in chapel. It was during the Lenten season and according to his tradition they fast from using the term ‘Hallelujah’ during that season to make the 'Hallelujah' cry that much more robust on Resurrection morning. The thing was that his song had the lyric ‘Hallelujah.’ He asked if we would gracefully use ‘Hosanna’ in place of it when that word appeared on the screen/in the hymn. The crowd did as he asked. It seems, then, that even when a season is devoted to a particular spirit/mentality, there ought to be provision to accommodate an alternate exclamation that doesn’t seem to jive with the season. Don’t the seasons even admit that? It seems as though they all fit within an ‘Already/Not Yet’ kingdom vision. Some focus on the ‘Already’ (e.g., Eastertide, Pentecost) while others focus on the ‘Not Yet’ (e.g., Advent, Lent), but never to such a degree that the other is completely ignored. It can’t be (so long as we live in this reality). Does that make sense?
I’ve not kept faithfully to it as much as I have wanted to, but on occasion I have read the Ancient Christian Devotional, which is patterned according to the seasons of the Church with Scripture readings and quotations from the Church Fathers on the passages. I like that reading Scripture with (a large majority) of Christians across the world unites us together in a mystical way. And the Lord and the world knows that we Christians could use a good deal more unity.
Peace! He is Risen!
Saturday, May 14, 2011
Guest Post from Jon Powers on the Church Year
Thoughts on the Liturgical Calendar
Humans certainly have a preoccupation (or perhaps obsession is a better word) with time. We use strange phrases such as have time, make time, kill time, time flies, time creeps, or say that time is on our side. Many of us are paid according to time. At some point all of us have had to pay someone else because of their time. Countless songs and poems have been written trying to understand time. Needless to repeat, we are certainly preoccupied with time. (To make the point in another manner, right now, sitting at my desk, I can see six different devices designed to remind me of the time.)
When it comes to the church, Christianity also takes time seriously. Christians have no knowledge of God without time, for God has revealed himself through historical events. Christianity does not take a general stance on salvation, but it instead claims specific actions of God at definite times and places. The centrality of time is thus reflected in Christian worship. Worship, like the rest of life, is structured on recurring rhythms of the day, week, and year. Instead of attempting to transcend time, the church brings eternity into a present reality. The present becomes an encounter of God’s acts in the past and future. In particular, the church sets this rhythm through the structuring of a church calendar, enabling us to commemorate and re-experience the acts on which salvation is grounded.
Historically, the early church marked certain events in the story of salvation as important by setting aside specific seasons to focus on each. While nothing in scripture commanded them to do this, the calendar became a way of remembering and anticipating God’s plan of salvation. By annually retracing this story of salvation, the church continued to be catechized in its faith. Certain practices and disciplines were incorporated in order to help the church live more fully into that faith.
In his book, Between Memory and Hope, Maxwell Johnson writes, “...contrary to popular belief, the liturgical year is neither a kind of Hellenistic mystery religion’s reenactment of the life of Jesus nor an annual recurring cyclic meditation to the historical life of Jesus. Rather, through fast and feast, through festival and participation, the liturgical year celebrates the Presence of the already crucified and risen Christ among us as we remember what he did in history, as we encounter his Presence among us now, and as we await his coming again in glory.”
My whole life I have been in churches that observe the church calendar. However, most of my life I have had little understanding of how I live into the calendar and what it means for my Christian life. The element of remembrance was there, but there was no sense of current realities experienced through observing the calendar. Likewise, I was never shown the hope it offers in future expectation of God’s fulfillment of salvation. In other words, the church calendar was nothing more than a marker to annual events coinciding with certain practices because, well, it’s just what you do during that time of year. Kind of like raking leaves in the fall – you light candles during Advent.
Only recently have I begun to understand the liturgical calendar as a continual formation of my faith through patterns of feasting and fasting, discipline and celebration. The reasons are numerous for why the liturgical calendar has become important to me. However, in order to keep this post short(er), and since I know many other voices will be weighing in on this discussion, I will only focus on a couple:
1.) The liturgical calendar helps me maintain a disciplined pattern of life
While in college, I once sat in on a seminar discussing the topic of time management. The speaker began his presentation by saying, “If you want to know what is most important in your life, look at where you spend the most time.” Perhaps not everyone will agree with this statement, but I do think the speaker raises something to consider. The time I spend at work or reading and writing for school may or may not be my favorite thing to do, but that time is important to my success. Likewise, if something important in my life is not getting proper time allotment, say my family, then I fight to organize my time appropriately.
The church shows what it important to its life by the way it organizes time. The liturgical calendar shapes and forms time, bound to the conviction that God and human history are continually intertwined. The New Handbook of the Christian Year states, “…the use of time reveals priorities of faith and practice.” Specifically, the Christian church has structured the liturgical calendar for the purpose of keeping alive the memories of the Gospel message. For instance, for Christians, Easter is an annual event and celebration just as much as it is an essential part of the Gospel narrative.
The world does not set forth for me disciplined patterns of life. So many things vie for my attention in the world and fight to find adequate space in my life. However, at any moment of the year, through the liturgical calendar, the church proclaims the Gospel narrative and reminds me of what is most important. It structures time for me, so I may enter a walk through the year with Jesus Christ. It keeps me in a cycle of remembrance and hope through fasting and feasting. It establishes a rhythm of anticipation (Advent), joy (Christmas), wonder (Epiphany), penitence (Lent), celebration (Easter), and mission (Pentecost). It forms the church’s worship and daily devotion.
2.) The liturgical calendar serves as an ongoing catechism
One of the beautiful things about the liturgical calendar is that it not only teaches me the Gospel story, but it also helps me live into the faith I proclaim. This should be the nature of any church catechism.
It is interesting that in John and Charles Wesley’s development of the Methodist hymnbook, there were certain goals they set forth for the collection: 1) That the hymnbook provided an account of Christianity from conversion to incorporation with the fellowship of believers; 2) That the collection would be used as a daily devotional guide as much as a book in worship; 3) That the hymnbook gave churches a liturgy to sing, especially for the Eucharist; 4) That the collection led people through the Christian calendar. These various aspects were not held as exclusive goals from one another. Instead, the Wesleys understood how the church calendar serves as a natural catechism, so the hymnbook accomplished all these goals through that structuring principle. The liturgical calendar provided the content for a liturgical catechesis.
In my own life, worship practice continues to affirm the story of salvation through the liturgical calendar. This goes beyond typical remembrances of Christmas and Easter, which can often be more culturally than biblically formed. Seasons such as Advent, Lent, and Pentecost tell me more of the story – the story of Israel, the story of Jesus’ ministry, the story of the church… Furthermore, by entering into these seasons with a community of gathered believers, we seek out the ways this story calls us to live in the world today. It shapes our practice. It calls us not only to think our way into a new kind of living, but also to live into a new kind of thinking. For instance, Lent calls me to think about discipline, so I fast. Yet, as I take on the spiritual discipline of fasting, I find myself thinking about other ways I need simplicity in life and begin to make those sacrifices. True transformation sees this as an ongoing process. However, I may falter and slip away from certain disciplines or mindsets. But Lent comes around again the next year, and I am reminded once again of simplicity and discipline. And between those two seasons of Lent, I have been reminded of hope and anticipation, of celebration of freedom, and been encouraged to go out in mission as part of God’s church living by God’s Spirit.
As long as I live this life, I have a feeling this catechism will never end. But I am blessed because the liturgical calendar will always be there to help inform and form me in the likeness of Christ.
Humans certainly have a preoccupation (or perhaps obsession is a better word) with time. We use strange phrases such as have time, make time, kill time, time flies, time creeps, or say that time is on our side. Many of us are paid according to time. At some point all of us have had to pay someone else because of their time. Countless songs and poems have been written trying to understand time. Needless to repeat, we are certainly preoccupied with time. (To make the point in another manner, right now, sitting at my desk, I can see six different devices designed to remind me of the time.)
When it comes to the church, Christianity also takes time seriously. Christians have no knowledge of God without time, for God has revealed himself through historical events. Christianity does not take a general stance on salvation, but it instead claims specific actions of God at definite times and places. The centrality of time is thus reflected in Christian worship. Worship, like the rest of life, is structured on recurring rhythms of the day, week, and year. Instead of attempting to transcend time, the church brings eternity into a present reality. The present becomes an encounter of God’s acts in the past and future. In particular, the church sets this rhythm through the structuring of a church calendar, enabling us to commemorate and re-experience the acts on which salvation is grounded.
Historically, the early church marked certain events in the story of salvation as important by setting aside specific seasons to focus on each. While nothing in scripture commanded them to do this, the calendar became a way of remembering and anticipating God’s plan of salvation. By annually retracing this story of salvation, the church continued to be catechized in its faith. Certain practices and disciplines were incorporated in order to help the church live more fully into that faith.
In his book, Between Memory and Hope, Maxwell Johnson writes, “...contrary to popular belief, the liturgical year is neither a kind of Hellenistic mystery religion’s reenactment of the life of Jesus nor an annual recurring cyclic meditation to the historical life of Jesus. Rather, through fast and feast, through festival and participation, the liturgical year celebrates the Presence of the already crucified and risen Christ among us as we remember what he did in history, as we encounter his Presence among us now, and as we await his coming again in glory.”
My whole life I have been in churches that observe the church calendar. However, most of my life I have had little understanding of how I live into the calendar and what it means for my Christian life. The element of remembrance was there, but there was no sense of current realities experienced through observing the calendar. Likewise, I was never shown the hope it offers in future expectation of God’s fulfillment of salvation. In other words, the church calendar was nothing more than a marker to annual events coinciding with certain practices because, well, it’s just what you do during that time of year. Kind of like raking leaves in the fall – you light candles during Advent.
Only recently have I begun to understand the liturgical calendar as a continual formation of my faith through patterns of feasting and fasting, discipline and celebration. The reasons are numerous for why the liturgical calendar has become important to me. However, in order to keep this post short(er), and since I know many other voices will be weighing in on this discussion, I will only focus on a couple:
1.) The liturgical calendar helps me maintain a disciplined pattern of life
While in college, I once sat in on a seminar discussing the topic of time management. The speaker began his presentation by saying, “If you want to know what is most important in your life, look at where you spend the most time.” Perhaps not everyone will agree with this statement, but I do think the speaker raises something to consider. The time I spend at work or reading and writing for school may or may not be my favorite thing to do, but that time is important to my success. Likewise, if something important in my life is not getting proper time allotment, say my family, then I fight to organize my time appropriately.
The church shows what it important to its life by the way it organizes time. The liturgical calendar shapes and forms time, bound to the conviction that God and human history are continually intertwined. The New Handbook of the Christian Year states, “…the use of time reveals priorities of faith and practice.” Specifically, the Christian church has structured the liturgical calendar for the purpose of keeping alive the memories of the Gospel message. For instance, for Christians, Easter is an annual event and celebration just as much as it is an essential part of the Gospel narrative.
The world does not set forth for me disciplined patterns of life. So many things vie for my attention in the world and fight to find adequate space in my life. However, at any moment of the year, through the liturgical calendar, the church proclaims the Gospel narrative and reminds me of what is most important. It structures time for me, so I may enter a walk through the year with Jesus Christ. It keeps me in a cycle of remembrance and hope through fasting and feasting. It establishes a rhythm of anticipation (Advent), joy (Christmas), wonder (Epiphany), penitence (Lent), celebration (Easter), and mission (Pentecost). It forms the church’s worship and daily devotion.
2.) The liturgical calendar serves as an ongoing catechism
One of the beautiful things about the liturgical calendar is that it not only teaches me the Gospel story, but it also helps me live into the faith I proclaim. This should be the nature of any church catechism.
It is interesting that in John and Charles Wesley’s development of the Methodist hymnbook, there were certain goals they set forth for the collection: 1) That the hymnbook provided an account of Christianity from conversion to incorporation with the fellowship of believers; 2) That the collection would be used as a daily devotional guide as much as a book in worship; 3) That the hymnbook gave churches a liturgy to sing, especially for the Eucharist; 4) That the collection led people through the Christian calendar. These various aspects were not held as exclusive goals from one another. Instead, the Wesleys understood how the church calendar serves as a natural catechism, so the hymnbook accomplished all these goals through that structuring principle. The liturgical calendar provided the content for a liturgical catechesis.
In my own life, worship practice continues to affirm the story of salvation through the liturgical calendar. This goes beyond typical remembrances of Christmas and Easter, which can often be more culturally than biblically formed. Seasons such as Advent, Lent, and Pentecost tell me more of the story – the story of Israel, the story of Jesus’ ministry, the story of the church… Furthermore, by entering into these seasons with a community of gathered believers, we seek out the ways this story calls us to live in the world today. It shapes our practice. It calls us not only to think our way into a new kind of living, but also to live into a new kind of thinking. For instance, Lent calls me to think about discipline, so I fast. Yet, as I take on the spiritual discipline of fasting, I find myself thinking about other ways I need simplicity in life and begin to make those sacrifices. True transformation sees this as an ongoing process. However, I may falter and slip away from certain disciplines or mindsets. But Lent comes around again the next year, and I am reminded once again of simplicity and discipline. And between those two seasons of Lent, I have been reminded of hope and anticipation, of celebration of freedom, and been encouraged to go out in mission as part of God’s church living by God’s Spirit.
As long as I live this life, I have a feeling this catechism will never end. But I am blessed because the liturgical calendar will always be there to help inform and form me in the likeness of Christ.
Saturday, May 7, 2011
Francine's Thoughts/Questions on the Church Year
My friend Francine Hagg sent me these thoughts on the Church Year
Here is some of my thought:
It is good to celebrate the church year, because it is good to stand still and reflect on certain aspects in the life of Jesus. I have colleagues who are Church of Christ, and they don't celebrate Christmas Easter etc, because you/they do every week: reflect on Jesus. They miss out.
Let's look at some holidays (holy days)
Advent: we have a Christmas Eve type of service in the beginning of Advent. This is so because our church has a lot of students, and as soon as Christmas break comes around the church is empty, all the students go home. So if you want to have a choir etc, you need to have your servie before that time. The nice thing is: early in Advent you are still in the right mood for it. Not sick of Christmas songs yet.
Christmas is about the birth of Christ, not the mall and all the other trimmings. Yes, I like the giving of gifts, and we do that, but nothing overboard. This is what I like about Christmas gifts: it is the chance to give gifts to each other, while at a birthday only one person gets something. That I like, sharing together.
We don't celebrate Lent, no fasting. We have wonderful Maundy Thursday service at Clifton. Be glad to send you the order of worship: a service of readings and hymns/songs.
Easter always good. My sister in law reflected on how the business community has a grip on people at Christmas, but they don't have such a big hold on Easter and she was glad for that.
The sad thing comes next: People don't know, don't pay attention to Ascension. (it is a public holiday in heathen Holland!) I wonder if people know what happened at Ascension.
Pentecost gets forgotten too (not in Clifton), and it is the best one of all, because there we receive the Holy Spirit.
What it all comes to:
It is about God and not us. Let's forget about us. With fasting too: why do people do that? Can you think of God at other times in the day too? Do you need to fast for it. Do you fast so you can say: look at me I fast. I let this go. What is the real reason? (These are general open questions)
May the words of my mouth and the meditation of my heart be acceptable to you, O God, my rock and savior. Psalm 19.
Not to us, O Lord, not to us, but to your name goes all the glory for your unfailing love and faithfulness. Psalm 115:1
May we bless God,
Here is some of my thought:
It is good to celebrate the church year, because it is good to stand still and reflect on certain aspects in the life of Jesus. I have colleagues who are Church of Christ, and they don't celebrate Christmas Easter etc, because you/they do every week: reflect on Jesus. They miss out.
Let's look at some holidays (holy days)
Advent: we have a Christmas Eve type of service in the beginning of Advent. This is so because our church has a lot of students, and as soon as Christmas break comes around the church is empty, all the students go home. So if you want to have a choir etc, you need to have your servie before that time. The nice thing is: early in Advent you are still in the right mood for it. Not sick of Christmas songs yet.
Christmas is about the birth of Christ, not the mall and all the other trimmings. Yes, I like the giving of gifts, and we do that, but nothing overboard. This is what I like about Christmas gifts: it is the chance to give gifts to each other, while at a birthday only one person gets something. That I like, sharing together.
We don't celebrate Lent, no fasting. We have wonderful Maundy Thursday service at Clifton. Be glad to send you the order of worship: a service of readings and hymns/songs.
Easter always good. My sister in law reflected on how the business community has a grip on people at Christmas, but they don't have such a big hold on Easter and she was glad for that.
The sad thing comes next: People don't know, don't pay attention to Ascension. (it is a public holiday in heathen Holland!) I wonder if people know what happened at Ascension.
Pentecost gets forgotten too (not in Clifton), and it is the best one of all, because there we receive the Holy Spirit.
What it all comes to:
It is about God and not us. Let's forget about us. With fasting too: why do people do that? Can you think of God at other times in the day too? Do you need to fast for it. Do you fast so you can say: look at me I fast. I let this go. What is the real reason? (These are general open questions)
May the words of my mouth and the meditation of my heart be acceptable to you, O God, my rock and savior. Psalm 19.
Not to us, O Lord, not to us, but to your name goes all the glory for your unfailing love and faithfulness. Psalm 115:1
May we bless God,
Thursday, May 5, 2011
Where are the Prophets?
This is a quotation from Leonard Ravenhill, quoted on Arminian Today link
The prophet is God's detective seeking for a lost treasure. The degree of his effectiveness is determined by his measure of unpopularity. Compromise is not known to him.
He has no price tags.
He is totally "otherworldly."
He is unquestionably controversial and unpardonably hostile.
He marches to another drummer!
He breathes the rarefied air of inspiration.
He is a "seer" who comes to lead the blind.
He lives in the heights of God and comes into the valley with a "thus saith
the Lord."
He shares some of the foreknowledge of God and so is aware of
impending judgment.
He lives in "splendid isolation."
He is forthright and outright, but he claims no birthright.
His message is "repent, be reconciled to God or else...!"
His prophecies are parried.
His truth brings torment, but his voice is never void.
He is the villain of today and the hero of tomorrow.
He is excommunicated while alive and exalted when dead!
He is dishonored with epithets when breathing and honored with
epitaphs when dead.
He is a schoolmaster to bring us to Christ, but few "make the grade" in his class.
He is friendless while living and famous when dead.
He is against the establishment in ministry; then he is established as a saint
by posterity.
He eats daily the bread of affliction while he ministers, but he feeds the Bread of
Life to those who listen.
He walks before men for days but has walked before God for years.
He is a scourge to the nation before he is scourged by the nation.
He announces, pronounces, and denounces!
He has a heart like a volcano and his words are as fire.
He talks to men about God.
He carries the lamp of truth amongst heretics while he is lampooned by men.
He faces God before he faces men, but he is self-effacing.
He hides with God in the secret place, but he has nothing to hide in
the marketplace.
He is naturally sensitive but supernaturally spiritual.
He has passion, purpose and pugnacity.
He is ordained of God but disdained by men.
The prophet is God's detective seeking for a lost treasure. The degree of his effectiveness is determined by his measure of unpopularity. Compromise is not known to him.
He has no price tags.
He is totally "otherworldly."
He is unquestionably controversial and unpardonably hostile.
He marches to another drummer!
He breathes the rarefied air of inspiration.
He is a "seer" who comes to lead the blind.
He lives in the heights of God and comes into the valley with a "thus saith
the Lord."
He shares some of the foreknowledge of God and so is aware of
impending judgment.
He lives in "splendid isolation."
He is forthright and outright, but he claims no birthright.
His message is "repent, be reconciled to God or else...!"
His prophecies are parried.
His truth brings torment, but his voice is never void.
He is the villain of today and the hero of tomorrow.
He is excommunicated while alive and exalted when dead!
He is dishonored with epithets when breathing and honored with
epitaphs when dead.
He is a schoolmaster to bring us to Christ, but few "make the grade" in his class.
He is friendless while living and famous when dead.
He is against the establishment in ministry; then he is established as a saint
by posterity.
He eats daily the bread of affliction while he ministers, but he feeds the Bread of
Life to those who listen.
He walks before men for days but has walked before God for years.
He is a scourge to the nation before he is scourged by the nation.
He announces, pronounces, and denounces!
He has a heart like a volcano and his words are as fire.
He talks to men about God.
He carries the lamp of truth amongst heretics while he is lampooned by men.
He faces God before he faces men, but he is self-effacing.
He hides with God in the secret place, but he has nothing to hide in
the marketplace.
He is naturally sensitive but supernaturally spiritual.
He has passion, purpose and pugnacity.
He is ordained of God but disdained by men.
Tuesday, May 3, 2011
Mixed Feelings About the Church Year
I’ve had mixed feelings about the Church Year this Lenten season. Why do we have Lent? Why Advent?
I know historically and theologically why we have them. But are they necessary? Are they useful?
Maybe those are the wrong questions. My mixed feelings stem from wondering if by having a season of Lent we say that discipline, fasting, self-denial, etc are only for a season also?
Last year I did a bread and water fast for a portion of Lent. I had to let it go because in making long bike rides, I was losing strength and feeling horrible. But I also think something else happened. I think I thought because I had started some big fast that the lesser fasting of each week fell by the wayside. Now, I recognize, that is about ME.
But I think I can say that other people experience something similar. For example, during Lent, and especially Holy Week, there was a flurry of activity on blogs and twitter about how the “days” and particular acts of worship were enriching people’s lives, and now there is noticeably less discussion about deep things of the spiritual life. Do Lent and Advent lull us into thinking “This is the only time we talk about this stuff?”
I have some close friends who really enjoy the church calendar. I am going to open the blog up to them to get their take on things. I hope they will not only talk about the benefits of the church calendar, but also look at some of the pitfalls of putting aspects of the spiritual life into boxes of time. Maybe we can get some clarity about the place of the church year in Protestant Churches.
I know historically and theologically why we have them. But are they necessary? Are they useful?
Maybe those are the wrong questions. My mixed feelings stem from wondering if by having a season of Lent we say that discipline, fasting, self-denial, etc are only for a season also?
Last year I did a bread and water fast for a portion of Lent. I had to let it go because in making long bike rides, I was losing strength and feeling horrible. But I also think something else happened. I think I thought because I had started some big fast that the lesser fasting of each week fell by the wayside. Now, I recognize, that is about ME.
But I think I can say that other people experience something similar. For example, during Lent, and especially Holy Week, there was a flurry of activity on blogs and twitter about how the “days” and particular acts of worship were enriching people’s lives, and now there is noticeably less discussion about deep things of the spiritual life. Do Lent and Advent lull us into thinking “This is the only time we talk about this stuff?”
I have some close friends who really enjoy the church calendar. I am going to open the blog up to them to get their take on things. I hope they will not only talk about the benefits of the church calendar, but also look at some of the pitfalls of putting aspects of the spiritual life into boxes of time. Maybe we can get some clarity about the place of the church year in Protestant Churches.
Saturday, April 30, 2011
Tuesday, April 5, 2011
Robert Wilkinson, Methodist Preacher
Wilkinson has a short entry in vol. 5 of Wesley's Veterans
Wilkinson was a school teacher, and he tells a story much like many of the preachers, much like many of the converts: his conscience somehow awakened to sin, he found he could no longer take pleasure in the worldly pursuits he had engaged in. He retreated to prayer, but after s season was back to tricks.
It so happened that where he was teaching there was also Methodist preaching, and he heard them often. He was still stuck in worldliness, unfortunately. First Sunday in Lent, 1767, he heard, as usual, Methodist preaching. During the sermon there was nothing remarkable going on in his soul, but that night he had no rest, fearing that he must person eternally if the Gospel be true. He found a strong desire that the Methodists would pray for him, especially a man named Stephen Watson.
In his conviction, Wilkinson admitted what we must all admit, "I am the chief of sinners." And he also labored under an accusation from the ddevil that he had committed a sin that God would not forgive.
Friends helped him remain focused in prayer. But he felt lost. But under a Methodist preacher he found forgiveness of sins-- he had broken through.
About a year later, in 1768, Wilkninson was appointed as a Methodist preacher.
I suppose Wilkinson's biographical entry is short because he is reticent. He says of his work that the Lord "delivered me out of the hands of all my enemies, and a gave me several seals to my ministry."
George Shadford, another early Methodist preacher who labored in the vineyards with Wilkinson said that Wilkinson had an amazing power of prayer. Shadford remembers that when Wilkinson was ill with the disease that killed him, he hurried home to be with his wife and children, "earnestly entreating God to protect them in this troublesome world, and to supply all that they need."
I want to make sure to give as much of Shadford's account of Wilkinson's funeral. I think we have lost the power of funerals. Let us look at an account of a deep and moving time of worship.
Shadford: "I have often taken notice how the Lord makes the triumphant death of good men a special blessing to His children who are left behind: so it was at this time. The people of God were remarkably blessed in hearing the testimony of their dying friend. The worldly people and the backsliders were cut to the heart.
"At the conclusion of the sermon, I dropped these words: 'earth has lost, and heaven gained a child of God. Let us pray the Lord to add another to the church militant.' We did so, and the Lord answered our prayer, by setting a young man's soul at liberty...
The people sang a hymn at the church,
Thee we adore, eternal Name
And humbly own to Thee
How feeble is our mortal frame
What dying worms we be!
"When the minster read these words, 'not to be sorry as men without hope,' Mrs. Wilkinson, who hung upon my arm with her two little babes, was so overwhelmed with the presence of God that she could not refrain from crying out, 'Sorry, no! Glory be to God! Glory be to God! Glory, and praise and blessing be ascribed unto God for ever and ever!' Her spirit seemed as if it was ready to launch into the eternal world, to be with Jesus and her happy husband. A remarkable power fell on all that could hear her, so that that the people were melted into tears, some of sorrow, others of joy."
What Methodists! What Christians!
- Posted using BlogPress from my iPad
Wilkinson was a school teacher, and he tells a story much like many of the preachers, much like many of the converts: his conscience somehow awakened to sin, he found he could no longer take pleasure in the worldly pursuits he had engaged in. He retreated to prayer, but after s season was back to tricks.
It so happened that where he was teaching there was also Methodist preaching, and he heard them often. He was still stuck in worldliness, unfortunately. First Sunday in Lent, 1767, he heard, as usual, Methodist preaching. During the sermon there was nothing remarkable going on in his soul, but that night he had no rest, fearing that he must person eternally if the Gospel be true. He found a strong desire that the Methodists would pray for him, especially a man named Stephen Watson.
In his conviction, Wilkinson admitted what we must all admit, "I am the chief of sinners." And he also labored under an accusation from the ddevil that he had committed a sin that God would not forgive.
Friends helped him remain focused in prayer. But he felt lost. But under a Methodist preacher he found forgiveness of sins-- he had broken through.
About a year later, in 1768, Wilkninson was appointed as a Methodist preacher.
I suppose Wilkinson's biographical entry is short because he is reticent. He says of his work that the Lord "delivered me out of the hands of all my enemies, and a gave me several seals to my ministry."
George Shadford, another early Methodist preacher who labored in the vineyards with Wilkinson said that Wilkinson had an amazing power of prayer. Shadford remembers that when Wilkinson was ill with the disease that killed him, he hurried home to be with his wife and children, "earnestly entreating God to protect them in this troublesome world, and to supply all that they need."
I want to make sure to give as much of Shadford's account of Wilkinson's funeral. I think we have lost the power of funerals. Let us look at an account of a deep and moving time of worship.
Shadford: "I have often taken notice how the Lord makes the triumphant death of good men a special blessing to His children who are left behind: so it was at this time. The people of God were remarkably blessed in hearing the testimony of their dying friend. The worldly people and the backsliders were cut to the heart.
"At the conclusion of the sermon, I dropped these words: 'earth has lost, and heaven gained a child of God. Let us pray the Lord to add another to the church militant.' We did so, and the Lord answered our prayer, by setting a young man's soul at liberty...
The people sang a hymn at the church,
Thee we adore, eternal Name
And humbly own to Thee
How feeble is our mortal frame
What dying worms we be!
"When the minster read these words, 'not to be sorry as men without hope,' Mrs. Wilkinson, who hung upon my arm with her two little babes, was so overwhelmed with the presence of God that she could not refrain from crying out, 'Sorry, no! Glory be to God! Glory be to God! Glory, and praise and blessing be ascribed unto God for ever and ever!' Her spirit seemed as if it was ready to launch into the eternal world, to be with Jesus and her happy husband. A remarkable power fell on all that could hear her, so that that the people were melted into tears, some of sorrow, others of joy."
What Methodists! What Christians!
- Posted using BlogPress from my iPad
Friday, April 1, 2011
More from Wesley's Journal
In June of 1760, while Wesley was organizing and preaching in Ireland, two instances:
"About two we were unawares encompassed with a multitude of Papists, coming out of their mass-house. One of them, knowing me, alerted the rest who set up a hideous roar, and drew up in a battle-line. But we galloped through them..."
And then, inviting a clergyman sympathetic to the Methodists to the early morning preaching, Wesley notes, "[he] did not fail to be there, though it seemed strange to him at first to preach at 5 in the morning."
I wonder what it would be like if you could start the morning with a church service? What accounts for the difference in dedication between then and now? We barely meet for Bible study unless it is somehow "convenient."
"About two we were unawares encompassed with a multitude of Papists, coming out of their mass-house. One of them, knowing me, alerted the rest who set up a hideous roar, and drew up in a battle-line. But we galloped through them..."
And then, inviting a clergyman sympathetic to the Methodists to the early morning preaching, Wesley notes, "[he] did not fail to be there, though it seemed strange to him at first to preach at 5 in the morning."
I wonder what it would be like if you could start the morning with a church service? What accounts for the difference in dedication between then and now? We barely meet for Bible study unless it is somehow "convenient."
Wednesday, March 30, 2011
Classic Brother Wesley!
Ok, so I have to get to work, but I need to share this with you! I just read this in Wesley's Journal, Tues, June 10, 1760:
At noon, William Ley, James Glassbrook and I rode to Carrick-upon-Shannon. In less than an hour, an Esquire and Justice of the Peace came down with a drum, and what mob he could gather. I went into the garden with the congregation while he made a speech to his followers. He then attacked William Ley who stood at the door... having made his way through the house, he was stopped by James Glassbrook barring the door. While he was trying to force the door open, someone told him I was preaching in the garden... he ran around the house and climbed the wall with some of his retinue, and with a whole volley of oaths and curses, declared, "You shall not preach here today!" I told him, "Sir, I do not intend to, for I have already preached [here today]" This made him ready to tear the ground. Finding he was not to be reasoned with, I entered the house. Soon after he revenged himself on James Glassbrook (by breaking the truncheon of his halbert on his arm) and on my hat, which he beat valiantly..."
Wow. I guess my preaching is just not pointed enough! I've had people yell at me. A few weeks ago, my neighbors stood on the porch cussing me while I worked on my sermon. That's about it.
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At noon, William Ley, James Glassbrook and I rode to Carrick-upon-Shannon. In less than an hour, an Esquire and Justice of the Peace came down with a drum, and what mob he could gather. I went into the garden with the congregation while he made a speech to his followers. He then attacked William Ley who stood at the door... having made his way through the house, he was stopped by James Glassbrook barring the door. While he was trying to force the door open, someone told him I was preaching in the garden... he ran around the house and climbed the wall with some of his retinue, and with a whole volley of oaths and curses, declared, "You shall not preach here today!" I told him, "Sir, I do not intend to, for I have already preached [here today]" This made him ready to tear the ground. Finding he was not to be reasoned with, I entered the house. Soon after he revenged himself on James Glassbrook (by breaking the truncheon of his halbert on his arm) and on my hat, which he beat valiantly..."
Wow. I guess my preaching is just not pointed enough! I've had people yell at me. A few weeks ago, my neighbors stood on the porch cussing me while I worked on my sermon. That's about it.
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Monday, March 28, 2011
A Scene From The Life of Thomas Walsh, Methodist Preacher
Walsh's biography in is vol 5 of Wesley's Veterans. It's a long one, and I have no way of summarizing it... Walsh is the name that crops up most in the other biographies of the Veterans, as one who worked with them, or whose preaching was so powerful that many were converted.
Two interesting encounters jumped out at me as I was reading this morning.
"I talked with one today who was sorely tempted to kill me, and for no other reason than because she was awakened under my preaching to feel herself a miserable sinner."
"After preaching a young woman came to me and said that some time before she had brought a knife with her to preaching, intending to kill me... The Devil suggested that if she killed me, the burden she felt under my preaching would disappear."
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Two interesting encounters jumped out at me as I was reading this morning.
"I talked with one today who was sorely tempted to kill me, and for no other reason than because she was awakened under my preaching to feel herself a miserable sinner."
"After preaching a young woman came to me and said that some time before she had brought a knife with her to preaching, intending to kill me... The Devil suggested that if she killed me, the burden she felt under my preaching would disappear."
- Posted using BlogPress from my iPad
Thursday, March 17, 2011
Robert Roberts, Methodist Preacher
Roberts was born in Chester in 1831, to a farming family, but his parents died when he was young, and he was apprenticed to a wheelwright. Roberts says he was a member of the Established Church [Church of England] but he did not understand the prayers, preaching, scripture, or homilies [standard sermons forming the doctrine of the Churhc of England]. Nonetheless, he believed, felt that it was a good thing to be regular in church, to the extent that even though he had not saving faith, he was considered to be a good man, even "better than others." He was conscious, however, of sin, of the normal state of mankind as wicked, with a deceitful heart.
In his early 20s, he heard some Methodist preaching here and there, but he was afraid of being persecuted or having people laugh at him for being with the Methodists. He also worried though, about the way people spoke of the Methodists, for he knew them to be serious people. And because of the general disapproval of the Methodists, he would not join them as long as he was in his own hometown. He said that his work might take him to London, where no one would know him and then he could be a Methodist!
Nonetheless, he did venture to hear a Methodist preacher, and his soul was awakened to his need for God and the possibility that the divine, saving grace might be his. He asked to be admitted to a society. He was examined by a preacher as to "the state of my mind, my motives, etc..." [What! Standards for membership! Now I daresay most pastors would balk at not only examining anyone for membership, but also what such examination implies: some people must be denied membership. I have yet to hear a credible defense as to why we have drifted so far from our roots.]
"And now I met with what I expected, namely, persecutions from relatives, friends and neighbors; and wherever I went, some railed and others cursed me and one said it would no more be a sin to kill me than it would to kill a mad dog. Sometime in August of 1754, Roberts found peace with God. But he also experienced a deeper knowledge that even after coming to Christ for salvation, he still had need of Christ. That is, forgiveness of sin is one thing, but power over sin's continuing influence is another. Roberts began to earnestly seek this "second blessing."
He was eventually placed as a class leader, and was a fellow who would fill in if a preacher could not get to the area. While his spiritual life improved, and he was a fruitful lay leader, his temporal affairs suffered as, "the people [in town] agreed not to employ me [as a wheelwright] because I was a Methodist."
Roberts labored for 40 years in the Lord's Vineyard, 20 years in, he wrote to Wesley, "If it were my right to choose any line of work, I would rather be a Methodist precher than anything else."
"Ever since I began to preach, I have been convinced of the extent of the Atonement, believing that Christ tasted death for every man, and that there is a day of grace for all of Adam's descendants, a door of salvation, and that if they knock, it will be opened to them."
Roberts' biography is found in vol. 4 of Wesley's Veterans.
In his early 20s, he heard some Methodist preaching here and there, but he was afraid of being persecuted or having people laugh at him for being with the Methodists. He also worried though, about the way people spoke of the Methodists, for he knew them to be serious people. And because of the general disapproval of the Methodists, he would not join them as long as he was in his own hometown. He said that his work might take him to London, where no one would know him and then he could be a Methodist!
Nonetheless, he did venture to hear a Methodist preacher, and his soul was awakened to his need for God and the possibility that the divine, saving grace might be his. He asked to be admitted to a society. He was examined by a preacher as to "the state of my mind, my motives, etc..." [What! Standards for membership! Now I daresay most pastors would balk at not only examining anyone for membership, but also what such examination implies: some people must be denied membership. I have yet to hear a credible defense as to why we have drifted so far from our roots.]
"And now I met with what I expected, namely, persecutions from relatives, friends and neighbors; and wherever I went, some railed and others cursed me and one said it would no more be a sin to kill me than it would to kill a mad dog. Sometime in August of 1754, Roberts found peace with God. But he also experienced a deeper knowledge that even after coming to Christ for salvation, he still had need of Christ. That is, forgiveness of sin is one thing, but power over sin's continuing influence is another. Roberts began to earnestly seek this "second blessing."
He was eventually placed as a class leader, and was a fellow who would fill in if a preacher could not get to the area. While his spiritual life improved, and he was a fruitful lay leader, his temporal affairs suffered as, "the people [in town] agreed not to employ me [as a wheelwright] because I was a Methodist."
Roberts labored for 40 years in the Lord's Vineyard, 20 years in, he wrote to Wesley, "If it were my right to choose any line of work, I would rather be a Methodist precher than anything else."
"Ever since I began to preach, I have been convinced of the extent of the Atonement, believing that Christ tasted death for every man, and that there is a day of grace for all of Adam's descendants, a door of salvation, and that if they knock, it will be opened to them."
Roberts' biography is found in vol. 4 of Wesley's Veterans.
Tuesday, March 15, 2011
Thomas Hanson, Methodist Preacher
Hanson was born in Yorkshire in 1733. In his early teens he heard some Methodist preaching, but in his early twenties, apprenticeship and work took him to a place where there was none.
Hanson was much devoted to books and study, but in 1756, feeling deep need of Christ, and determined to seek Him until he found Him, Hanson sold all of his books and devoted himself to the ways of God. He notes that, "I now added fasting to all the other means of grace. Soon after this the tempter told me, 'You are good enough.' But a sermon by honest Brother Ash, on Galatians 2:21, and the words of my dear mother, who said, 'Though I gave birth to you, if you do not come to Christ stripped of all, you will never be saved,' tore away all my self-righteousness."
Hanson talks about something common in the early Methodist literature of conversion, of the great weight of misery and conscience of sin that comes before conversion. He said he knew God was calling to him, to expect the great forgiveness of Christ at any moment. "Just before I found pardon, I was miserable beyond description."
And then: "On July 16, 1757, at night, under my brother Joseph's prayer, I yielded, sunk, and as it were died away. My heart with a kind, sweet struggle melted into the hands of God. I was for some hours lost in wonder, by the astonishing joy which flowed into my heart like a loive and joy which flowed into my heart like a might torrent.... From this night, I could not hold my tongue from speaking the things of God."
After some wrestling, he finally gave in to that old Methodist call, the spend and be spent for God. Looking back on his ministry, he said, "I have been in dangers by snow-frifts, by flood, by falls from my horse, and by persecution. I have been in sickness, cold, pain, weakness and weariness.
"The the chief subjects of my preaching has been the lost state of man, depraved, guilty, and miserable by nature; his justification through Christ alone, together with the witness and fruits thereof; the new birth-- the necessity, fruits and benefits of it, in all inward and outward holiness."
Hanson was much devoted to books and study, but in 1756, feeling deep need of Christ, and determined to seek Him until he found Him, Hanson sold all of his books and devoted himself to the ways of God. He notes that, "I now added fasting to all the other means of grace. Soon after this the tempter told me, 'You are good enough.' But a sermon by honest Brother Ash, on Galatians 2:21, and the words of my dear mother, who said, 'Though I gave birth to you, if you do not come to Christ stripped of all, you will never be saved,' tore away all my self-righteousness."
Hanson talks about something common in the early Methodist literature of conversion, of the great weight of misery and conscience of sin that comes before conversion. He said he knew God was calling to him, to expect the great forgiveness of Christ at any moment. "Just before I found pardon, I was miserable beyond description."
And then: "On July 16, 1757, at night, under my brother Joseph's prayer, I yielded, sunk, and as it were died away. My heart with a kind, sweet struggle melted into the hands of God. I was for some hours lost in wonder, by the astonishing joy which flowed into my heart like a loive and joy which flowed into my heart like a might torrent.... From this night, I could not hold my tongue from speaking the things of God."
After some wrestling, he finally gave in to that old Methodist call, the spend and be spent for God. Looking back on his ministry, he said, "I have been in dangers by snow-frifts, by flood, by falls from my horse, and by persecution. I have been in sickness, cold, pain, weakness and weariness.
"The the chief subjects of my preaching has been the lost state of man, depraved, guilty, and miserable by nature; his justification through Christ alone, together with the witness and fruits thereof; the new birth-- the necessity, fruits and benefits of it, in all inward and outward holiness."
Friday, March 4, 2011
Richard Rodda, Methodist Preacher
Richard Rodda is a name that crops up in a number of other early Methodist preachers’ biographies, as one who encouraged them in their ministries.
Rodda was born in Cornwall in 1743. His introduction to the Methodist came through his older sister. His parents had heard rumors that Methodists were enemies of both Church and State, and so stayed away. But his sister went to hear, and the change in her was so visible, their mother went to hear as well, and accepted Jesus Christ as Lord and Savior.
At the age of 13, Rodda desired to flee the wrath to come, so he applied to Peter Jaco to be admitted into a Methodist Society. Two years later, Rodda found the peace he was looking for in the Lord. [I wonder how many of us would seek that long? Or would know that perhaps, we had been seeking that long? We remember the instant we found peace in Christ-- what about the looking and longing for Him?]
Rodda found himself delivered from disaster and difficulty a number of times-- from falling rocks in a quarry, from near certain death from a horse-fall in group of riders, and from being pressed into the Navy.
Rodda began to preach here and there, and in 1768 became a “traveling preacher,” largely in Cornwall. He experienced the usual mobs it seems Methodist preachers encountered-- throwing rocks and roof tiles; one time having the “dirt” from a kennel smeared in his face; one group brought gunpowder to blow up the preaching-house.
In a letter to John Wesley, as the conclusion to the biography he wrote, he stated:
1. I believe God made the first man holy, harmless and undefiled but... he yielded to the Tempter and and this stripped him of the moral image of God. I believe, also, that all sinned and fell in him.
2. I believe all mankind were in Adam when God gave him the promise of a Savior, and that promise was not only to him, but to his children
3. I believe, with the Church of England, that Christ made on the Cross a perfect and sufficient sacrifice, satisfaction and oblation for all the sins of the whole world, whether original or actual. And that by virtue of this, all men may be saved and come to the knowledge of the truth: that God rejects none but those who reject the Spirit of grace.
4. I believe that in order to be saved from the guilt and power of sin, men must repent and believe in Christ
5. I believe repentance to consist in a consciousness of sin, a godly sorrow for it, and turning from it to God. I also believe faith to be the gift of God but the act of man. God gives the power, man uses it.
6. I believe that in order to achieve final salvation, our faith must be productive of good works; that without complete, personal holiness, no man shall see the Lord. This is so fully asserted in the word of God that I am persuaded all the craft of men and all the rage of devils cannot overthrow it.
7. I believe that the Crown of all spiritual blessings is the gift of eternal life through Jesus Christ our Lord.
This was the substance of his preaching. Amen.
Rodda was born in Cornwall in 1743. His introduction to the Methodist came through his older sister. His parents had heard rumors that Methodists were enemies of both Church and State, and so stayed away. But his sister went to hear, and the change in her was so visible, their mother went to hear as well, and accepted Jesus Christ as Lord and Savior.
At the age of 13, Rodda desired to flee the wrath to come, so he applied to Peter Jaco to be admitted into a Methodist Society. Two years later, Rodda found the peace he was looking for in the Lord. [I wonder how many of us would seek that long? Or would know that perhaps, we had been seeking that long? We remember the instant we found peace in Christ-- what about the looking and longing for Him?]
Rodda found himself delivered from disaster and difficulty a number of times-- from falling rocks in a quarry, from near certain death from a horse-fall in group of riders, and from being pressed into the Navy.
Rodda began to preach here and there, and in 1768 became a “traveling preacher,” largely in Cornwall. He experienced the usual mobs it seems Methodist preachers encountered-- throwing rocks and roof tiles; one time having the “dirt” from a kennel smeared in his face; one group brought gunpowder to blow up the preaching-house.
In a letter to John Wesley, as the conclusion to the biography he wrote, he stated:
1. I believe God made the first man holy, harmless and undefiled but... he yielded to the Tempter and and this stripped him of the moral image of God. I believe, also, that all sinned and fell in him.
2. I believe all mankind were in Adam when God gave him the promise of a Savior, and that promise was not only to him, but to his children
3. I believe, with the Church of England, that Christ made on the Cross a perfect and sufficient sacrifice, satisfaction and oblation for all the sins of the whole world, whether original or actual. And that by virtue of this, all men may be saved and come to the knowledge of the truth: that God rejects none but those who reject the Spirit of grace.
4. I believe that in order to be saved from the guilt and power of sin, men must repent and believe in Christ
5. I believe repentance to consist in a consciousness of sin, a godly sorrow for it, and turning from it to God. I also believe faith to be the gift of God but the act of man. God gives the power, man uses it.
6. I believe that in order to achieve final salvation, our faith must be productive of good works; that without complete, personal holiness, no man shall see the Lord. This is so fully asserted in the word of God that I am persuaded all the craft of men and all the rage of devils cannot overthrow it.
7. I believe that the Crown of all spiritual blessings is the gift of eternal life through Jesus Christ our Lord.
This was the substance of his preaching. Amen.
Thursday, March 3, 2011
Wesley Retrospective, part 7 or, Are You Should Hank Woulda Done It This Way?
Ok, so the last thing I have marked up in the first two vols of Wesley's Journals reminds me of the part of the Discipline that we totally rejected quite some time ago:
"Let all our chapels be built plain and decent; but not more expensive than is absolutely unavoidable: otherwise the necessity of raising money will make rich men necessary to us. But if so, we must be dependent upon them, yea; and governed by them. And then farewell to the Methodist discipline, if not doctrine too."
Wed, Nov 23, 1757, Wesley's entry:
"I was shown Dr. Taylor's new meeting house, perhaps the most elegant one in Europe. It is eight-square, built of the finest brick, with sixteen sash windows below, as many above, and eight skylights in the dome, which are purely ornamental. The inside is finished in the highest taste, and is as clean as any nobleman's saloon. The communion table is fine mahogany, the latches of the pew-doors are polished brass. How can it be thought that the old, coarse Gospel should find admission here?"
I guess now I need to spend a couple years and read the next two volumes here and there.
"Let all our chapels be built plain and decent; but not more expensive than is absolutely unavoidable: otherwise the necessity of raising money will make rich men necessary to us. But if so, we must be dependent upon them, yea; and governed by them. And then farewell to the Methodist discipline, if not doctrine too."
Wed, Nov 23, 1757, Wesley's entry:
"I was shown Dr. Taylor's new meeting house, perhaps the most elegant one in Europe. It is eight-square, built of the finest brick, with sixteen sash windows below, as many above, and eight skylights in the dome, which are purely ornamental. The inside is finished in the highest taste, and is as clean as any nobleman's saloon. The communion table is fine mahogany, the latches of the pew-doors are polished brass. How can it be thought that the old, coarse Gospel should find admission here?"
I guess now I need to spend a couple years and read the next two volumes here and there.
Monday, February 28, 2011
Wesley Retrospective, part 6
A common theme oin Wesley's journals, and in Early Methodist writing generally, is "dying well.". To be a Methodist meant no fear of death because not only did they believe in Jesus, but they had the witness of the Spirit. They knew they were saved, they did not have any doubt about that. Ann Beauchamp, a young woman who was dying, left a great account of herself. When a friend asked her how she was doing, she said, "I am quite happy. I know that my redeemer lives, and has taken away all my sins. An my heart is comforted by the presence of God. I long to die that I may be with Him."
To a friend she said, "O seek Od, and He will supply all your wants... Find time for this, whatever goes undone. My neighbors used to wonder how I found time and thought me foolish for spending it so, but now I know it was not fooolish. Soon I shall receive an exceeding great reward."
And then to her friends and neighbors who had not accepted Christ, she said, "Perhaps some of you will say, 'I have not been called.' Then remember, I call you now. I exhort everyone of you to seek the Lord while He may be found."
And as she died, she cried out the words of the great hymn,
"Bold I approach the eternal throne
And claim the crown through Christ my own!"
To a friend she said, "O seek Od, and He will supply all your wants... Find time for this, whatever goes undone. My neighbors used to wonder how I found time and thought me foolish for spending it so, but now I know it was not fooolish. Soon I shall receive an exceeding great reward."
And then to her friends and neighbors who had not accepted Christ, she said, "Perhaps some of you will say, 'I have not been called.' Then remember, I call you now. I exhort everyone of you to seek the Lord while He may be found."
And as she died, she cried out the words of the great hymn,
"Bold I approach the eternal throne
And claim the crown through Christ my own!"
Sunday, February 27, 2011
Wesley Retrospective, part 5
Feb 8, 1753: "in the afternoon, I visited many of the sick, but such scenes, who could see unmoved? There are none such to be found in a pagan country. If any of the Indians in Gerogia were sick (which indeed exceedingly rarely happened until they learned gluttony and drunkenness from the Christians) those that were near them gave him whatever he wanted. O who will convert the English into honest heathens!"
___________
Feb 9 and 10, 1753
I visited as many more as I could. I found some in their rooms underground; others in their attic rooms, half-starved with both cold and hunger, added to weakness and pain. But I found not one of them unemployed, who was not able crawl about the room. So wickedly, so devilishly false is that common objection, "They are poor, only because they are idle.". If you saw these things with your own eyes, could you spend money on ornaments or unnecessary things?"
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___________
Feb 9 and 10, 1753
I visited as many more as I could. I found some in their rooms underground; others in their attic rooms, half-starved with both cold and hunger, added to weakness and pain. But I found not one of them unemployed, who was not able crawl about the room. So wickedly, so devilishly false is that common objection, "They are poor, only because they are idle.". If you saw these things with your own eyes, could you spend money on ornaments or unnecessary things?"
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Friday, February 25, 2011
Wesley Retrospective, part 4
July 6, 1746. "After talking with both the men and the women Leaders, we agreed it would prevent great expense--of both health and money-- if the poorer people of our society could be persuaded to leave off drinking tea. We resolved ourselves to begin and set the example. I expected some difficulty in breaking off a habit of 26 years"
Wesley talks about this elsewhere; I remember him talking about the caffeine headache... Some of you perhaps remember my sermon on Cloaca, the Roman goddess of the sewer, my contention that since crap flows downstream, and the poor are always housed where it comes out, they suffer the most from the vices of those better off. There are no strip bars on the Southside of Lexington. They're over here, because first, it's only our girls that should do such things, and second, if you can afford to live away from where the crap comes out, you will. So, following brother Wesley's example, what can we give up that will improve the lot of the poor? What costs them their time, health, and money that we can lay aside? What can we take out of the sewer so it won't flow down there?
________________
January 17, 1748
"I made a public collection towards some money to be available to lend to the poor. Our rule is to lend only 20 shillings at any given time, which is repaid weekly, over three months. I began this about a year and half ago: thirty pound sixteen shillings were collected; and out of this, no less than 255 persons have been helped."
Here, too, something that speaks to the present day. The Church has abdicated her role as protector and sustainer of the poor. We think the government is the one to do it. How has that been working out the past 50 years?
And then, the Check Exchange places must go. They oppress the poor thoroughly. How I wish the Methodists had the funds--nay, the love-- to set up a place where we could help the poor so they would not go to the places that only seek to drag them further down.
Wesley talks about this elsewhere; I remember him talking about the caffeine headache... Some of you perhaps remember my sermon on Cloaca, the Roman goddess of the sewer, my contention that since crap flows downstream, and the poor are always housed where it comes out, they suffer the most from the vices of those better off. There are no strip bars on the Southside of Lexington. They're over here, because first, it's only our girls that should do such things, and second, if you can afford to live away from where the crap comes out, you will. So, following brother Wesley's example, what can we give up that will improve the lot of the poor? What costs them their time, health, and money that we can lay aside? What can we take out of the sewer so it won't flow down there?
________________
January 17, 1748
"I made a public collection towards some money to be available to lend to the poor. Our rule is to lend only 20 shillings at any given time, which is repaid weekly, over three months. I began this about a year and half ago: thirty pound sixteen shillings were collected; and out of this, no less than 255 persons have been helped."
Here, too, something that speaks to the present day. The Church has abdicated her role as protector and sustainer of the poor. We think the government is the one to do it. How has that been working out the past 50 years?
And then, the Check Exchange places must go. They oppress the poor thoroughly. How I wish the Methodists had the funds--nay, the love-- to set up a place where we could help the poor so they would not go to the places that only seek to drag them further down.
Thursday, February 24, 2011
Wesley Retrospective, part 3
October 20, 1743, Wesley was staying with a friend, doing some writing and encouraging the faithful when a mob surrounded the house he was in. The people inside the house began to pray and the mob dispersed, but Wesley suspected they would be back. They did come back.
Wesley had some of the folks inside the house bring the leader of the mob in and talked to him, calming him down, and then brought in two of the angriest members of the mob "who were ready to swallow the ground in rage, but in two minutes they were calm as he." Wesley then thought it might be safe to go out, but alas. The mob demanded to take him to the Justice. The complaint of the mob before the first Justice (who was asleep) was, "They sing psalms all day and make folks rise at five in the morning!" The Justice sent word that he didn't care and they should go home.
They then sought out another Justice, with pretty much the same result.
Wesley writes after the mob's disappointment, "to attempt speaking was in vain, for the noise on every side was like the roaring of the sea. So they dragged me along till we came to the town; where seeing the door of a large house open, I attempted to go in; but a man catching me by the hair (Wesley had long hair), pulled me back into the middle of the mob... At the west end of the town, seeing a door half open, I made toward it and would have gone in, but a gentleman in shop would not let me, saying the mob would pull the house down to the ground." Wesley tried to reason with the mob. Then he prayed and 3 or 4 men in the mob changed their minds and decided to protect Wesley. A butcher in town dragged away a few of the most agitated mob members. Then things settled down and Wesley was being escorted out of town by some of the very ones who had clamored to dash his brains out. But the mob reformed on the bridge at the edge of town.
A woman, formerly in the mob also decided to defend Wesley, and knocked down three or four men, but was herself overpowered. Wesley noted that three men held her down and were beating her with all their might until a man called them out by name.
Wesley remarked a number of interesting events. Someone kept trying to hit him with a large oak stick, but could never quite get him. Another ran up to him to throw him to the ground, but when he grabbed Welsey's hair, all he could do was say, "what fine hair he has..." And Wesley notes he was hit very hard twice, once on the chest and once in the mouth, "which caused the blood to gush out immediately," but he did not feel either.
This is hard core. We back off preaching the unadorned truth of the Gospel because someone might complain about our sermons and leave. Or put less money in the offering plate. Maybe if were getting our butts whipped for preaching, we would not care who came or left, or what they thought.
Wesley had some of the folks inside the house bring the leader of the mob in and talked to him, calming him down, and then brought in two of the angriest members of the mob "who were ready to swallow the ground in rage, but in two minutes they were calm as he." Wesley then thought it might be safe to go out, but alas. The mob demanded to take him to the Justice. The complaint of the mob before the first Justice (who was asleep) was, "They sing psalms all day and make folks rise at five in the morning!" The Justice sent word that he didn't care and they should go home.
They then sought out another Justice, with pretty much the same result.
Wesley writes after the mob's disappointment, "to attempt speaking was in vain, for the noise on every side was like the roaring of the sea. So they dragged me along till we came to the town; where seeing the door of a large house open, I attempted to go in; but a man catching me by the hair (Wesley had long hair), pulled me back into the middle of the mob... At the west end of the town, seeing a door half open, I made toward it and would have gone in, but a gentleman in shop would not let me, saying the mob would pull the house down to the ground." Wesley tried to reason with the mob. Then he prayed and 3 or 4 men in the mob changed their minds and decided to protect Wesley. A butcher in town dragged away a few of the most agitated mob members. Then things settled down and Wesley was being escorted out of town by some of the very ones who had clamored to dash his brains out. But the mob reformed on the bridge at the edge of town.
A woman, formerly in the mob also decided to defend Wesley, and knocked down three or four men, but was herself overpowered. Wesley noted that three men held her down and were beating her with all their might until a man called them out by name.
Wesley remarked a number of interesting events. Someone kept trying to hit him with a large oak stick, but could never quite get him. Another ran up to him to throw him to the ground, but when he grabbed Welsey's hair, all he could do was say, "what fine hair he has..." And Wesley notes he was hit very hard twice, once on the chest and once in the mouth, "which caused the blood to gush out immediately," but he did not feel either.
This is hard core. We back off preaching the unadorned truth of the Gospel because someone might complain about our sermons and leave. Or put less money in the offering plate. Maybe if were getting our butts whipped for preaching, we would not care who came or left, or what they thought.
Tuesday, February 22, 2011
Wesley retrospective, part 2; or, So You Wanna Be A Methodist...
I wish when I was marking the stuff up, i had also noted what it was about the particular passage in the Journal that intrigued me. Some I know--the idea or sentiment has stuck with me. Others I am not so sure. For example, the next two I have marked deal with collecting donations for the Methodist building in Bristol, and how no one believed they could raise the money, but Wesley trusted God. Another dealt with a person who was brought back to life by prayer. I know GENERALLY why I marked them-- Providence, the power of prayer, but I wish I had noted what sepcifically struck me, because these entries in themselves are not unique in Wesley's Journals.
But then, I came to one that I did not note why I was impressed by it, but I know why. My first church in Winchester, as part of its history, kicked a man out who had sold a bum mule and would not refund the unfortunate buyer. This goes back to a question I constantly have about church discipline: why do we today believe that church is an open place, where anybody can do, say, and believe as they please, when that is clearly against the constant witness of not just Methodism, but the entire Christian church?
Wesly, In 1743, on his rounds through England, "examining the societies," near Newcastle found that some had left the Methodists voluntarily:
"14 (chiefly Dissenters-- that is, not members of the Church of England) said they left because their Ministers would not give them the sacrament [if they met with Methodists]
9 more because their spouses were not willing that they should stay
12 because their parents were not willing
5, because their master or mistress would not let them come
9, because they would not be laughed at
3, because they would lose the poor's allowance
3 more, because they could not spare time to come
2, because it was too far
1, because she was afraid of falling into fits [uh-oh, sounds like those Methodists were getting a Dose of the Ghost]
1, because people were so rude in the street [being mocked for going to Methodist preaching]
2, because Thomas Naisbit was in the society
1, because he would not turn his back on his baptism
1, because we were mere Church of England men
1, because there was time enough to serve God yet [the old I'll-accept-Christ-right-when-I-am-about-to-die]"
But then Wesley underwent the task of expelling people. "The number expelled was 64:
2, for cursing and swearing
2, for habitual Sabbath-breaking
17, for drunkenness
2, two for retailing spirituous liquors
3, for quarreling and brawling
1, for beating his wife
3, for habitual, willful lying
4, for railing and evil-speaking
1 for idleness and laziness
29, for lightness and carelessness"
But then, I came to one that I did not note why I was impressed by it, but I know why. My first church in Winchester, as part of its history, kicked a man out who had sold a bum mule and would not refund the unfortunate buyer. This goes back to a question I constantly have about church discipline: why do we today believe that church is an open place, where anybody can do, say, and believe as they please, when that is clearly against the constant witness of not just Methodism, but the entire Christian church?
Wesly, In 1743, on his rounds through England, "examining the societies," near Newcastle found that some had left the Methodists voluntarily:
"14 (chiefly Dissenters-- that is, not members of the Church of England) said they left because their Ministers would not give them the sacrament [if they met with Methodists]
9 more because their spouses were not willing that they should stay
12 because their parents were not willing
5, because their master or mistress would not let them come
9, because they would not be laughed at
3, because they would lose the poor's allowance
3 more, because they could not spare time to come
2, because it was too far
1, because she was afraid of falling into fits [uh-oh, sounds like those Methodists were getting a Dose of the Ghost]
1, because people were so rude in the street [being mocked for going to Methodist preaching]
2, because Thomas Naisbit was in the society
1, because he would not turn his back on his baptism
1, because we were mere Church of England men
1, because there was time enough to serve God yet [the old I'll-accept-Christ-right-when-I-am-about-to-die]"
But then Wesley underwent the task of expelling people. "The number expelled was 64:
2, for cursing and swearing
2, for habitual Sabbath-breaking
17, for drunkenness
2, two for retailing spirituous liquors
3, for quarreling and brawling
1, for beating his wife
3, for habitual, willful lying
4, for railing and evil-speaking
1 for idleness and laziness
29, for lightness and carelessness"
Monday, February 21, 2011
A Wesley Retrospective
About 7 or 8 years ago, the Board of Ordained Ministry gave the folks studying for ordination a little bit of money left over from the monies set aside for educational events. What they did not spend they divided among us. I guess they did that for three years; I was able to buy some book sets that have served me well: Owens' Analytical Key to the Old Testament; Ante- and Post-Nicene Fathers; and The Works of John Wesley.
Over about two years, I read the first two volumes of John Wesley, excerpts from his journals from 1735 to 1760. I had not looked at them in a while. I want share a few things from them that I marked up.
Jim Griffith, a church planter and consultant has been saying, as have many others, that the days are demanding apostolic leaders. Griffith said the eBay book on apostolic leadership is Wesley's Journals. He was an apostolic leader.
On his return voyage to England from America in 1738, Wesley had some soul-searching thoughts. On his voyage to America, he had total fear during some storms, and he was troubled that he was so afraid of dying. And in America, he had a really hard time. He hoped to convert the Indians, but had no success. He wondered who would convert him?
On the boat back to England, he wrote, "by the most infallible proofs, inward feeling, I am convinced,
1. Of unbelief; having no such faith in Christ as will prevent my heart from being troubled; which it could not be, if I believed in God
2. Of pride throughout my life past, inasmuch as I thought I had what I find I do not have
3. Of gross irrecollection; inasmuch as in a storm I cry to God every moment, but in calm, I do not
4. Of levity and luxuriance of spirit, recurring whenever the pressure is off, and appearing by my speaking words that do not edifying; but most by my manner of speaking of my enemies.
--------
On two occasions in February of 1738, Wesley was asked to preach. On Feb 4, he preached at St John the Evangelist's on "if any man be in Christ, he is a new creation." He comments, "I was afterward informed that many of the influential people in the church were so offended that I was not to preach there anymore."
On the 12th, he preached at St. Andrews on "if I give all my goods to feed the poor, and though I give my body to be burned, and have not love...". Wesley says, "here, too it seems, I am to preach no more."
- Posted using BlogPress from my iPad
Over about two years, I read the first two volumes of John Wesley, excerpts from his journals from 1735 to 1760. I had not looked at them in a while. I want share a few things from them that I marked up.
Jim Griffith, a church planter and consultant has been saying, as have many others, that the days are demanding apostolic leaders. Griffith said the eBay book on apostolic leadership is Wesley's Journals. He was an apostolic leader.
On his return voyage to England from America in 1738, Wesley had some soul-searching thoughts. On his voyage to America, he had total fear during some storms, and he was troubled that he was so afraid of dying. And in America, he had a really hard time. He hoped to convert the Indians, but had no success. He wondered who would convert him?
On the boat back to England, he wrote, "by the most infallible proofs, inward feeling, I am convinced,
1. Of unbelief; having no such faith in Christ as will prevent my heart from being troubled; which it could not be, if I believed in God
2. Of pride throughout my life past, inasmuch as I thought I had what I find I do not have
3. Of gross irrecollection; inasmuch as in a storm I cry to God every moment, but in calm, I do not
4. Of levity and luxuriance of spirit, recurring whenever the pressure is off, and appearing by my speaking words that do not edifying; but most by my manner of speaking of my enemies.
--------
On two occasions in February of 1738, Wesley was asked to preach. On Feb 4, he preached at St John the Evangelist's on "if any man be in Christ, he is a new creation." He comments, "I was afterward informed that many of the influential people in the church were so offended that I was not to preach there anymore."
On the 12th, he preached at St. Andrews on "if I give all my goods to feed the poor, and though I give my body to be burned, and have not love...". Wesley says, "here, too it seems, I am to preach no more."
- Posted using BlogPress from my iPad
Tuesday, January 18, 2011
Short Break
Ok, friends, I am heading for Israel tomorrow. I don't think I will be blogging much if at all, but who knows. I have my poor man's iPad--a moleskine notebook-- that I think I will use to clarify some thoughts before I put them on the blog. but maybe I won't be able to wait?
So if you don't see anything here, no worries. I'll be back.
So if you don't see anything here, no worries. I'll be back.
Sunday, January 9, 2011
John Prickard, Methodist Preacher
Prickard was one of Wesley's early preachers. He relates an incident in his ministry that is stirring; something that I think speaks to us today. Would our preachers have his conviction and courage? I'll interact with the incident described below on apostolic obsession, http://apostolicobsession.blogspot.com
While he was appointed to a circuit in Ireland, a large merchant vessel sank off the coast. People began scavenging to goods as they came on shore--stealing, as it were. Prickard was heartbroken: "I went among our poor, fallen people on the Isle of Cale and found that every society, more or less, except those dear people at Strangford, had been involved."
Prickard relates his course of action: "I saw I had nothing to do but get rid of them, and at the same time preach repentance and restitution to them. My preaching had the desired effect on many, who came with tears and made restitution (to the shipping company) as they were able.
"Nevertheless, I thought it was my duty to put them out of the society for a season, as their crime was so glaring, so heinous. I considered that repentance was all that we could require for the offense against God, and restitution was all we could require for the offense against their neighbor; but they could make no satisfaction for the scandal they had brought on the people of God except by being publicly put out of the society, and kept out for some time. I accordingly with an almost broken heart, took 63 people off the rolls, noting that those who repented and made restitution would be readmitted at a later time. But those who would not were recorded with a note as to their obstinacy."
- Posted using BlogPress from my iPad
While he was appointed to a circuit in Ireland, a large merchant vessel sank off the coast. People began scavenging to goods as they came on shore--stealing, as it were. Prickard was heartbroken: "I went among our poor, fallen people on the Isle of Cale and found that every society, more or less, except those dear people at Strangford, had been involved."
Prickard relates his course of action: "I saw I had nothing to do but get rid of them, and at the same time preach repentance and restitution to them. My preaching had the desired effect on many, who came with tears and made restitution (to the shipping company) as they were able.
"Nevertheless, I thought it was my duty to put them out of the society for a season, as their crime was so glaring, so heinous. I considered that repentance was all that we could require for the offense against God, and restitution was all we could require for the offense against their neighbor; but they could make no satisfaction for the scandal they had brought on the people of God except by being publicly put out of the society, and kept out for some time. I accordingly with an almost broken heart, took 63 people off the rolls, noting that those who repented and made restitution would be readmitted at a later time. But those who would not were recorded with a note as to their obstinacy."
- Posted using BlogPress from my iPad
Saturday, January 8, 2011
The Persecutions of Thomas Lee, Methodist preacher, part 6
"On July 16 was our trial in Nottingham. But the grand jury, attempting to keep the rioters out of trouble, would not charge them with disturbing me during public worship, but only for assaulting me.. They were therefore bound over for the next assize to be tried for assault. Meantime, an innumerable mob was collected both within and without the court, threatening what they would do to me. I therefore asked the recorder for a guard. He immediately ordered two constables to conduct me safely to my lodgings. The mob roared, but could do no more. So I got home safely. At the following assizes, several of the rioters were indicted: and judge's warrants were issued and executed. In October, my counsel and the recorder (to prevent more trouble) agreed what each rioter should pay, after admitting to the crime and promising to not repeat their actions. The recorder then spoke plainly to them about their offense, and hearing that the Nottingham mob was again gathering, sent two constables to guard me to my lodgings and to give the people notice that if anyone attacked me, he would immediately send him to prison. Thus ended the troublesome affair at Newark. Since then the work of God has prospered greatly. And a preaching house has been built in which numerous congregations meet without any disturbance."
Thomas Lee's widow wrote these words to Brother Wesley: "He preached twice the Sunday before he died, even though he went to the preaching house on crutches and sat the whole time he preached. His first text that day was, 'All flesh is as grass, and the glory thereof is as the flower of the grass. The grass withereth, the flower thereof fadeth away.' His last text was, 'Surely I know that it will be well with them that fear the Lord.' In this sermon, he said, 'Perhaps this will be my last sermon,' and truly the power of the Lord was solemnly felt by most present."
John Nelson, one of the greatest Methodist preachers, and one who suffered much in persecution as well said, "Brother Thomas Lee is a faithful laborer. He is a right old Methodist preacher, and the power of God attends his word."
Thomas Lee's widow wrote these words to Brother Wesley: "He preached twice the Sunday before he died, even though he went to the preaching house on crutches and sat the whole time he preached. His first text that day was, 'All flesh is as grass, and the glory thereof is as the flower of the grass. The grass withereth, the flower thereof fadeth away.' His last text was, 'Surely I know that it will be well with them that fear the Lord.' In this sermon, he said, 'Perhaps this will be my last sermon,' and truly the power of the Lord was solemnly felt by most present."
John Nelson, one of the greatest Methodist preachers, and one who suffered much in persecution as well said, "Brother Thomas Lee is a faithful laborer. He is a right old Methodist preacher, and the power of God attends his word."
Friday, January 7, 2011
The Persecutions of Thomas Lee, Methodist Preacher, Part 5
In 1760, Lee was appointed to Epworth, the Anglican parish where John and Charles Wesley grew up.
"This winter we were invited to Newark-on-Trent. But we met with great opposition from riotous mobs encouraged by important men. On the 24th of March they took the pulpit out of the preaching house and burned it in the market place. I went back there on the 7th of April, with Mr and Mrs Pool. The preaching was to begin at 2 o'clock, but a large mob was there before I began. I prayed and preached a short sermon. Toward the end of my preaching, they threw a large quantity of eggs filled with blood, and sealed with pitch, which had a startling effect wherever they landed. when they had thrown all of them, they got even more agitated. We judged it best to send for the mayor. But instead of stopping the riot, he ordered me to appear before him. On our way to the main street, there was a deep, muddy drain. They attempted to push me into it. But I grabbed one of the mob and held him so tight they could not throw me in without him. When we got to the mayor's, he sent for the town-clerk. I showed them the Act of Toleration [An act of Parliament which allowed for dissenters--those who did not belong to the Church of England-- to worship without persecution; thus, Methodists, who DID belong to the Church of England, were definitely free to preach], and the certificate of my license, observing that I had done nothing which the law did not allow. After much discussion, our friends gave evidence agains three of the rioters, who were bound over to the assizes [quarterly criminal court for serious crimes].
"As there were thousands of the mob in the streets, I asked the mayor to send an officer to guard me. He said he would go himself. He did, but only as far as the gate and when I stepped out, he retreated back inside. I was immediately surrounded, and they began to throw mud, dirt clods, and stones. They kept this up until we got back to the preaching house. Our friends decided that we would not be safe there, so they advised me to mount my horse and gallop through the mob, which I tried to do. But some of the mob held the gate shut and others beat my horse so violently that I thought it would be best to dismount and go the back way. But the mob was there also and beat me and the mare, and when I tried to mount, they pulled me back and the mare got away from me. Then they dragged me along, sometimes on my feet and sometimes on the ground, to bank of the Trent, swearing they would throw me in. But they could not agree on this and so they dumped water all over me. A painter then came with his pot and brush and laid it on me thick. They still surrounded me, throwing dirt and beating me until I could barely move. They told me they would let me go if I would agree nevre to return, but I could not do that. Just then a man came, cursing, swearing, and threatening, offended it seemed by their actions. Most of them then left me and ran off."
Part 6 will be the last of Thomas Lee, and will deal with the trial of those responsible for this disturbance.
"This winter we were invited to Newark-on-Trent. But we met with great opposition from riotous mobs encouraged by important men. On the 24th of March they took the pulpit out of the preaching house and burned it in the market place. I went back there on the 7th of April, with Mr and Mrs Pool. The preaching was to begin at 2 o'clock, but a large mob was there before I began. I prayed and preached a short sermon. Toward the end of my preaching, they threw a large quantity of eggs filled with blood, and sealed with pitch, which had a startling effect wherever they landed. when they had thrown all of them, they got even more agitated. We judged it best to send for the mayor. But instead of stopping the riot, he ordered me to appear before him. On our way to the main street, there was a deep, muddy drain. They attempted to push me into it. But I grabbed one of the mob and held him so tight they could not throw me in without him. When we got to the mayor's, he sent for the town-clerk. I showed them the Act of Toleration [An act of Parliament which allowed for dissenters--those who did not belong to the Church of England-- to worship without persecution; thus, Methodists, who DID belong to the Church of England, were definitely free to preach], and the certificate of my license, observing that I had done nothing which the law did not allow. After much discussion, our friends gave evidence agains three of the rioters, who were bound over to the assizes [quarterly criminal court for serious crimes].
"As there were thousands of the mob in the streets, I asked the mayor to send an officer to guard me. He said he would go himself. He did, but only as far as the gate and when I stepped out, he retreated back inside. I was immediately surrounded, and they began to throw mud, dirt clods, and stones. They kept this up until we got back to the preaching house. Our friends decided that we would not be safe there, so they advised me to mount my horse and gallop through the mob, which I tried to do. But some of the mob held the gate shut and others beat my horse so violently that I thought it would be best to dismount and go the back way. But the mob was there also and beat me and the mare, and when I tried to mount, they pulled me back and the mare got away from me. Then they dragged me along, sometimes on my feet and sometimes on the ground, to bank of the Trent, swearing they would throw me in. But they could not agree on this and so they dumped water all over me. A painter then came with his pot and brush and laid it on me thick. They still surrounded me, throwing dirt and beating me until I could barely move. They told me they would let me go if I would agree nevre to return, but I could not do that. Just then a man came, cursing, swearing, and threatening, offended it seemed by their actions. Most of them then left me and ran off."
Part 6 will be the last of Thomas Lee, and will deal with the trial of those responsible for this disturbance.
Thursday, January 6, 2011
The Persecutions of Thomas Lee, Methodist Preacher, part 4
Following up from yesterday's post:
"But hearing I was to preach some miles off, on the other side of the river, they immediately split up and blocked the bridges. This caused us to ride many miles out of our way. And because it was dark, we lost our way on the moors.
"We wandered until we were throughly wet with snow and rain, but late that night found our way to Thomas Lupton's. The congregation had waited for several hours, being in much fear that I was killed. I changed my clothes and though it was late, preached to them as the Lord enabled me. It seemed to us a little less than heaven, and though it was a hard day, still it was a blessed day to my soul.
"I remember once during these seasons of trouble, where my life seemed to hang in the balance, I thought, 'It is hard to have no rest, to be constantly suffering.' Immediately it came to mind: 'when you were in despair, did you not promise that if the Lord gave you assurance of His favor, that you would count no suffering, sorrow, or affliction too great to be endured for His name's sake?' This at once silenced all my complaints, and from that point on, I took whatever came with patience and even joy, finding a willingness to bear it as long He saw fit, even if meant the end of my own life."
I think I have two more installments on the troubles Thomas Lee faced; they are his own addendum to his biography in Wesley's Veterans. In the meantime, long-time listener, first-time caller Francine has a question. She asks what could cause such outrage against a preacher? "Maybe they preached on Hell?" she asks...
From what I can tell from the preachers who talk about being mobbed, there are various reasons.
Bar owners were upset because their business dropped off significantly as drunkards were delivered. Or as men decided they simply could not be Christians if they spent the money meant to support their families on drink.
Some folks definitely did not want to hear they were sinners. This stirred up "commoners," but especially angered local nobility, who were able to hire mobs.
There is also something offensive in conversion, no? You have to step away from the life you were leading, and the friends you used to hang around. Even if you never say anything, they feel judgment. Some respond negatively.
Evangelical Doctrine was not common in England in those days. The nobility did not think they were sinners-- coal miners and other "poor" folks were-- it's why some are poor and some are noble. The common man figured that all he needed to do was go to church. Evangelical preaching upset that comfort, that generations-long "tradition." Some folks always get mad about turning over the apple cart.
The biggest persecutors were the clergy of the Church of England. John and Charles Wesley started the Methodist movement (which during their lifetimes was always part of the Church of England-- they did not generally preach while church was in service, and encouraged their followers to go to church, but to meet together for spiritual encouragement) because the Church of England was moribund. There was a stale, intellectual and ineffectual faith. repeat the formulas in the Book of Common Prayer, and all was well. The Methodists preached true Christianity: salvation by faith, a life lived according to the Scriptures.
For whatever reason, this was a threat to some in the established church.
"But hearing I was to preach some miles off, on the other side of the river, they immediately split up and blocked the bridges. This caused us to ride many miles out of our way. And because it was dark, we lost our way on the moors.
"We wandered until we were throughly wet with snow and rain, but late that night found our way to Thomas Lupton's. The congregation had waited for several hours, being in much fear that I was killed. I changed my clothes and though it was late, preached to them as the Lord enabled me. It seemed to us a little less than heaven, and though it was a hard day, still it was a blessed day to my soul.
"I remember once during these seasons of trouble, where my life seemed to hang in the balance, I thought, 'It is hard to have no rest, to be constantly suffering.' Immediately it came to mind: 'when you were in despair, did you not promise that if the Lord gave you assurance of His favor, that you would count no suffering, sorrow, or affliction too great to be endured for His name's sake?' This at once silenced all my complaints, and from that point on, I took whatever came with patience and even joy, finding a willingness to bear it as long He saw fit, even if meant the end of my own life."
I think I have two more installments on the troubles Thomas Lee faced; they are his own addendum to his biography in Wesley's Veterans. In the meantime, long-time listener, first-time caller Francine has a question. She asks what could cause such outrage against a preacher? "Maybe they preached on Hell?" she asks...
From what I can tell from the preachers who talk about being mobbed, there are various reasons.
Bar owners were upset because their business dropped off significantly as drunkards were delivered. Or as men decided they simply could not be Christians if they spent the money meant to support their families on drink.
Some folks definitely did not want to hear they were sinners. This stirred up "commoners," but especially angered local nobility, who were able to hire mobs.
There is also something offensive in conversion, no? You have to step away from the life you were leading, and the friends you used to hang around. Even if you never say anything, they feel judgment. Some respond negatively.
Evangelical Doctrine was not common in England in those days. The nobility did not think they were sinners-- coal miners and other "poor" folks were-- it's why some are poor and some are noble. The common man figured that all he needed to do was go to church. Evangelical preaching upset that comfort, that generations-long "tradition." Some folks always get mad about turning over the apple cart.
The biggest persecutors were the clergy of the Church of England. John and Charles Wesley started the Methodist movement (which during their lifetimes was always part of the Church of England-- they did not generally preach while church was in service, and encouraged their followers to go to church, but to meet together for spiritual encouragement) because the Church of England was moribund. There was a stale, intellectual and ineffectual faith. repeat the formulas in the Book of Common Prayer, and all was well. The Methodists preached true Christianity: salvation by faith, a life lived according to the Scriptures.
For whatever reason, this was a threat to some in the established church.
Wednesday, January 5, 2011
The Persecutions of Thomas Lee, Methodist Preacher, part 3
Continuing from yesterday's post, the day after Lee's harrowing encounter with the mob:
"The next morning I preached again. Afterwards, several accompanied me to North Pasture. There were many serious hearers; but the captain of the mob came and made some disturbance, and then with a large stick broke every pane of glass in a large window.. This made a little confusion at first, but afterwards, the Lord poured down His blessing in an uncommon manner. Almost all were in tears and they joyfully accepted the destruction of their property....
"The summer autumn and winter were times of hot persecution. Our friends frequently suffered when they had to do business in Pateley. Their clothes were spoiled and they were assaulted. They applied for justice to the Dean of Ripon, but found none. But what made amends was that we loved each other dealry, and had wonderful times together. In January I was invited to preach about a mile from Pateley. When I came, the mob gathered.
"However, in the name of the Lord I began; and though they blasphemed horribly, and broke the windows [in the works of other early Methodist preachers, they attest to how common it was to break the windows out of homes that invited the preachers. They also liked to pull out the window frames, and even attempted to pull down the walls], I was not interrupted or intimidated, but prayed, preached, and concluded in peace. As soon as I had ended, things got out of hand. I went into a room and prayed. Someone came and told me that the mob had forced its way into the house and would quickly be in the room, but I should jump out of the window where some men would catch me as I fell."
"The next morning I preached again. Afterwards, several accompanied me to North Pasture. There were many serious hearers; but the captain of the mob came and made some disturbance, and then with a large stick broke every pane of glass in a large window.. This made a little confusion at first, but afterwards, the Lord poured down His blessing in an uncommon manner. Almost all were in tears and they joyfully accepted the destruction of their property....
"The summer autumn and winter were times of hot persecution. Our friends frequently suffered when they had to do business in Pateley. Their clothes were spoiled and they were assaulted. They applied for justice to the Dean of Ripon, but found none. But what made amends was that we loved each other dealry, and had wonderful times together. In January I was invited to preach about a mile from Pateley. When I came, the mob gathered.
"However, in the name of the Lord I began; and though they blasphemed horribly, and broke the windows [in the works of other early Methodist preachers, they attest to how common it was to break the windows out of homes that invited the preachers. They also liked to pull out the window frames, and even attempted to pull down the walls], I was not interrupted or intimidated, but prayed, preached, and concluded in peace. As soon as I had ended, things got out of hand. I went into a room and prayed. Someone came and told me that the mob had forced its way into the house and would quickly be in the room, but I should jump out of the window where some men would catch me as I fell."
Tuesday, January 4, 2011
The Persecutions of Thomas Lee, Methodist Preacher, part 2
From Lee's own words in Wesley's Veterans, vol 3.
"Having now labored near four years, and travelled generally on foot, having been often thoroughly wet, and obliged to keep on my wet clothes all day, and having frequently when at home worked at night, that I might not be a burden to anyone, I found I was not as strong as I had been. And the number of places [to preach] still increasing, I was obliged, though much against my will, to give up my business, and buy a horse.
"In the year 1752, and during the winter following, the work of God prospered exceedingly; but persecution raged on every side. The malice of the devil was chiefly leveled against me as I was the first that disturbed his servants in these parts. So that wherever I went, I was in much danger, carrying as it were my life in my hand. One day as I was going through Pateley, the captain of the mob, who was kept in constant pay, pursued me and pulled me off my horse. The mob then soon gathered around me and one or more tripped me (I believe more than 20 times) on the cobblestones. They then dragged me into a house by the hair, then pushed me back with one or two upon me, and threw me into the stone stairs, which I hit with the small of my back. This nearly broke my back and it was not well for many years after. Thence they dragged me to the sewer, which carries the effluent from the town to the river. They rolled me in it for some time; then dragged me to the bridge and threw me into the water. I ended up mostly on the river bank, as I had no strength left.
"My wife and some friends came up, and the mob seeing some taking care of me, asked, "What, are you a Methodist?" and hit her several times, which made her mouth bleed, and they swore they would throw her in the river, too. All this time I lay on the ground, the mob not sure what to do. Some cried out, "Kill him!" others thought to spare my life; but their arguments were ended by deciding to throw still others into the river. So they took them away and left my wife and me alone. She tried to get me to my feet, but with no strength I fell back down. She got me up again, and supported me about a hundred yards. Then I was set on a horse and rode as furtively as possible to Michael Granger's house. Here I was stripped from head to toe and washed. I left my wet clothes there and rode on to Greenow Hill were many were waiting for me, and though I was bruised and weak, I preached a short sermon from Psalm 34:19: 'Many are the troubles of the righteous, but the Lord delivers him from them all.'"
"Having now labored near four years, and travelled generally on foot, having been often thoroughly wet, and obliged to keep on my wet clothes all day, and having frequently when at home worked at night, that I might not be a burden to anyone, I found I was not as strong as I had been. And the number of places [to preach] still increasing, I was obliged, though much against my will, to give up my business, and buy a horse.
"In the year 1752, and during the winter following, the work of God prospered exceedingly; but persecution raged on every side. The malice of the devil was chiefly leveled against me as I was the first that disturbed his servants in these parts. So that wherever I went, I was in much danger, carrying as it were my life in my hand. One day as I was going through Pateley, the captain of the mob, who was kept in constant pay, pursued me and pulled me off my horse. The mob then soon gathered around me and one or more tripped me (I believe more than 20 times) on the cobblestones. They then dragged me into a house by the hair, then pushed me back with one or two upon me, and threw me into the stone stairs, which I hit with the small of my back. This nearly broke my back and it was not well for many years after. Thence they dragged me to the sewer, which carries the effluent from the town to the river. They rolled me in it for some time; then dragged me to the bridge and threw me into the water. I ended up mostly on the river bank, as I had no strength left.
"My wife and some friends came up, and the mob seeing some taking care of me, asked, "What, are you a Methodist?" and hit her several times, which made her mouth bleed, and they swore they would throw her in the river, too. All this time I lay on the ground, the mob not sure what to do. Some cried out, "Kill him!" others thought to spare my life; but their arguments were ended by deciding to throw still others into the river. So they took them away and left my wife and me alone. She tried to get me to my feet, but with no strength I fell back down. She got me up again, and supported me about a hundred yards. Then I was set on a horse and rode as furtively as possible to Michael Granger's house. Here I was stripped from head to toe and washed. I left my wet clothes there and rode on to Greenow Hill were many were waiting for me, and though I was bruised and weak, I preached a short sermon from Psalm 34:19: 'Many are the troubles of the righteous, but the Lord delivers him from them all.'"
Monday, January 3, 2011
The Persecutions of Thomas Lee, Methodist Preacher, part 1
Thomas Lee experienced more violent opposition than any of the early Methodist preachers I have read about yet. Over a few posts, I'll share his accounts. His account is in vol 3 of Wesley's Veterans
Lee started preaching in the home of the man to whom he was apprenticed. People readily heard him, and he began to travel a bit to preach in nearby towns. He especially sought out the towns where there was little or no Methodist presence.
When he went to a town called Pately Bridge, the Anglican priest of the parish had hired a mob to attack the preachers and worshippers. the mob threw stones and beat people with sticks. Lee says he reeled "to and fro and my head was broken with a stone. But I never found my soul more happy...it was a glorious time; and there are several who date their conversion from that day. After I was a little cleaned, I went to a neighboring town, where, when my head was dressed, I preached abroad to abundance of people, may of whom had followed me from Patrly Bridge. Some of the mob also followed; but as the wretched minister was not present to head them, and they were greatly outnumbered, they behaved peaceably."
- Posted using BlogPress from my iPad
Lee started preaching in the home of the man to whom he was apprenticed. People readily heard him, and he began to travel a bit to preach in nearby towns. He especially sought out the towns where there was little or no Methodist presence.
When he went to a town called Pately Bridge, the Anglican priest of the parish had hired a mob to attack the preachers and worshippers. the mob threw stones and beat people with sticks. Lee says he reeled "to and fro and my head was broken with a stone. But I never found my soul more happy...it was a glorious time; and there are several who date their conversion from that day. After I was a little cleaned, I went to a neighboring town, where, when my head was dressed, I preached abroad to abundance of people, may of whom had followed me from Patrly Bridge. Some of the mob also followed; but as the wretched minister was not present to head them, and they were greatly outnumbered, they behaved peaceably."
- Posted using BlogPress from my iPad
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