“Unity and holiness are the two things I want among Methodists,” wrote John Wesley in February 1766. At a time when the Methodist movement was rapidly expanding, Wesley’s chief desire and purpose was not greater growth, more money to accomplish the work, more influence in the world, or any of the many other strivings that can so easily distract. Unity and holiness were the two things he wanted.
The emphasis on holiness continued for early American Methodists, as a letter written by the Methodist Bishops in 1824 reveals. Aaron has posted this letter twice before, but it hits the point and is foundational. Its strong admonitions make it worth quoting at length:
“If Methodists give up the doctrine of entire sanctification, or suffer it to become a dead letter, we are a fallen people... If the Methodists lose sight of this, they fall by their own weight. Their success in gaining numbers will be the cause of their dissolution. Holiness is the main cord that binds us together. Relax this and you loosen the whole system. This will appear more evident if we call to mind the original design of Methodism. It was to raise up and preserve a holy people. This was the principal object which Mr. Wesley […] had in view. To this all doctrines preached in Methodism tend. Whoever supposed, or who that is acquainted with the case can suppose, that it was designed in any of its parts to secure the applause or popularity of the world, or a numerical increase of worldly or impenitent men?”
Such strong statements should force the Church today to ask, Have unity and holiness continued to be our greatest goals? Or have we somewhere along the way supposed that Methodism was designed to secure applause, popularity, or a numerical increase of worldly or impenitent men?
A recent USA Today article, “Methodists see clues for growth in thriving churches,” is far from encouraging. The article discusses a survey conducted by the UMC “to find out what its growing memberships are doing to keep congregations thriving.” The survey identified four “key factors of vitality” that had to do with (1) the kind of programs churches have, (2) their involvement of people in leadership, (3) how inspirational their pastors are and how long their tenure has been, and (4) what styles of worship the churches have. The article talks about providing opportunities for worshipers to worship casually, with coffee and donuts. It quotes a pastor who compares worship to “going to a mall,” where “some people like specialty shops [and] some like department stores.” The co-chair of the survey’s steering committee says, “[the survey] gives us great hope” because “there are clearly drivers that are absolutely understandable and actionable.” Nowhere does the article mention, or even allude to, unity, holiness, repentance, faith, or even Christ. It is hard to discern how the survey would look different if it were conducted by Kiwanis or Rotary.
Does this survey reflect who the Methodists have become? How often has our great hope been an understandable and actionable business strategy rather than Christ and Christ alone? How often have we depended on donuts and coffee rather than an honest call to repentance? How often have we banked on an inspirational preacher rather than a legitimate call to faith and holiness for God’s people? Or let people off the hook for their lack of holiness for fear of offending? Have we become so focused on offering the world traditional, contemporary, emergent, and eclectic worship services, that we have lost a focus on offering them Christ?
If we follow Wesley and the early Methodists in anything, I hope that we might follow them in seeking unity and holiness above all else. If we desire anything for the Church, if we work toward any goal, I hope that it will be these two things above all else. May holiness, that great grace given to us by God, be the main cord that binds us together.
- Posted using BlogPress from my iPhone
Wednesday, November 24, 2010
Tuesday, November 23, 2010
First Guest Post: Jonathan Powers!!
When I started Weekly Wesley, I had in mind, among other things, that there would be guest posts. I did not do any work towards that until yesterday... I just threw the idea out to four friends, and got two posts already. Jonathan Powers' submission came in first, so here it is. Teddy Ray will post here Thursday, let's hope this continues, and we can crank out some good content. And no matter what, guest posts will bring some class to this place.
I should have asked Jonathan for a bio... he is a student at Asbury Theological Seminary and leads worship for Offerings, a service at First United Methodist Church in Lexington, KY. He has a great blog here
He thinks and lives a lot about worship. I hope you are edified, challenged, and encouraged by his post on Charles Wesley's recasting of Scripture in Methodist hymnody.
Sola Scriptura
When considering key figures in early Methodism, immediately almost everyone thinks of John Wesley. Certainly, the Methodist movement was mainly due to the efforts of John Wesley. However, the contributions of John’s brother Charles should not be overlooked. Though Charles Wesley is mainly remembered in Methodist history as a writer of over 9,000 hymns, it is important to know that by vocation he was a pastor and not a songwriter. Charles had a deep compassion for people, especially the poor and desolate. While serving a parish in London, Charles would often spend time ministering to prisoners at the Newgate prison. Like his brother, John, he was a great evangelist, though he preferred to stay closer to his family and did not travel as often or as far as his brother.
Like his older brother John, Charles disciplined himself daily through rigorous Scriptural study, reading the church fathers, and prayer. For Charles, much like the early church Fathers he studied, the Bible was not seen primarily as a history book but rather as a testimony to an ongoing saving reality. He was so saturated in Biblical knowledge that a thorough study of his hymns hardly finds a line that is not somehow tied to a passage of Scripture. He spoke the Bible so fluently, moving through Scriptural images, vocabulary, and references, it felt as if his tongue knew no other way to speak. In fact, Charles could not see his own experience of Christ outside of the scriptures, seeing allegorical connections of Biblical events to those in his own life. This is perhaps most evident in, “Wrestling Jacob” (read it here: http://www.cyberhymnal.org/htm/c/o/comeotho.htm).
Though his hymns are deeply embedded with theology, Charles was not a theologian, at least in the contemporary sense that a theologian is one who critiques and develops systematic theologies. Yet, it could easily be claimed that the fullness of Methodist theology was composed through Charles Wesley’s hymns. Charles found the hymn form as a way to communicate his pastoral concerns. His hymns became a method of theological reflection through praise, prayer, and study. They were as much devotional as they were worshipful. Simply knowing or remembering right doctrine and theology, however, was not Charles’ reasoning for including such theological reflection in his hymns. A large part of his role as a songwriter was to keep theology related to both service and worship of God.
It was upon the experience of Christ in the life of the believer that Charles Wesley began to find a specific message in his songwriting. Lyrical expression was more than a cathartic experience for his soul. Instead, Charles deeply felt the importance of communicating the theme of God’s universal invitation to salvation. This led to his and John’s development of a hymn collection that would trace the journey of an individual through faith, resulting in A Collection of Hymns for the use of People Called Methodists. Remembering that Charles was devoted to the Anglican Church, the Methodist societies met initially as supplementary meetings to Anglican worship services. It was in this context the hymnbook was used to help focus spiritual growth from the time of conversion to the incorporation with the fellowship of believers. The hymnbook gave the believers a guide through song to experience the life of Christ, the seasons of the church, and the sacraments. Since these hymns were so deeply embedded with scripture, the hymnbook served also as a guide to show how the Bible speaks into every action of worship and moment of life. Hence it was for Charles Wesley that the inner experience of salvation was manifest through Scriptural testimony in lyrical praise of God.
It cannot be overlooked that these hymns were also written for worship. Understanding that holiness was a central focus in early Methodism, it is important to recognize that the hymnbook prepared a holy people to enter into holy worship. Everything from the preaching to the singing reflected holiness. This holiness was grounded in such a deep knowledge of Scripture that it provided a particular grammar. Scripture was the language on the tongues of the Methodist people, whether spoken or sung. The entirety of the spiritual life was found in and encompassed by the Scriptures. The Scriptures then provided a language in which praise could return to God in worship.
Unfortunately, Scripture often is not the language spoken in the church today. Church leaders often do not have a grammar of Scripture, and the congregation frequently does not reflect it in worship.
Holiness requires discipline. It requires taking the time to know the Scriptures. It requires the care of learning a new language to the point of speaking it fluently. It requires the humility of allowing it to speak into every season and action of life. It requires using the voice of Scripture in praising and proclaiming Christ.
Just as we need to be a people of one book, so also we need to be a people of one language – Scripture. What does the lack of Scriptural language in our churches say about how we view the experience of Christ’s salvation in our lives? Does the pursuit of holiness die when the Scriptural testimony of our lives ceases to speak? Does our worship tend to be less holy?
Let us work together to reclaim holy living and holy worship by committing ourselves to this powerful language.
I should have asked Jonathan for a bio... he is a student at Asbury Theological Seminary and leads worship for Offerings, a service at First United Methodist Church in Lexington, KY. He has a great blog here
He thinks and lives a lot about worship. I hope you are edified, challenged, and encouraged by his post on Charles Wesley's recasting of Scripture in Methodist hymnody.
Sola Scriptura
When considering key figures in early Methodism, immediately almost everyone thinks of John Wesley. Certainly, the Methodist movement was mainly due to the efforts of John Wesley. However, the contributions of John’s brother Charles should not be overlooked. Though Charles Wesley is mainly remembered in Methodist history as a writer of over 9,000 hymns, it is important to know that by vocation he was a pastor and not a songwriter. Charles had a deep compassion for people, especially the poor and desolate. While serving a parish in London, Charles would often spend time ministering to prisoners at the Newgate prison. Like his brother, John, he was a great evangelist, though he preferred to stay closer to his family and did not travel as often or as far as his brother.
Like his older brother John, Charles disciplined himself daily through rigorous Scriptural study, reading the church fathers, and prayer. For Charles, much like the early church Fathers he studied, the Bible was not seen primarily as a history book but rather as a testimony to an ongoing saving reality. He was so saturated in Biblical knowledge that a thorough study of his hymns hardly finds a line that is not somehow tied to a passage of Scripture. He spoke the Bible so fluently, moving through Scriptural images, vocabulary, and references, it felt as if his tongue knew no other way to speak. In fact, Charles could not see his own experience of Christ outside of the scriptures, seeing allegorical connections of Biblical events to those in his own life. This is perhaps most evident in, “Wrestling Jacob” (read it here: http://www.cyberhymnal.org/htm/c/o/comeotho.htm).
Though his hymns are deeply embedded with theology, Charles was not a theologian, at least in the contemporary sense that a theologian is one who critiques and develops systematic theologies. Yet, it could easily be claimed that the fullness of Methodist theology was composed through Charles Wesley’s hymns. Charles found the hymn form as a way to communicate his pastoral concerns. His hymns became a method of theological reflection through praise, prayer, and study. They were as much devotional as they were worshipful. Simply knowing or remembering right doctrine and theology, however, was not Charles’ reasoning for including such theological reflection in his hymns. A large part of his role as a songwriter was to keep theology related to both service and worship of God.
It was upon the experience of Christ in the life of the believer that Charles Wesley began to find a specific message in his songwriting. Lyrical expression was more than a cathartic experience for his soul. Instead, Charles deeply felt the importance of communicating the theme of God’s universal invitation to salvation. This led to his and John’s development of a hymn collection that would trace the journey of an individual through faith, resulting in A Collection of Hymns for the use of People Called Methodists. Remembering that Charles was devoted to the Anglican Church, the Methodist societies met initially as supplementary meetings to Anglican worship services. It was in this context the hymnbook was used to help focus spiritual growth from the time of conversion to the incorporation with the fellowship of believers. The hymnbook gave the believers a guide through song to experience the life of Christ, the seasons of the church, and the sacraments. Since these hymns were so deeply embedded with scripture, the hymnbook served also as a guide to show how the Bible speaks into every action of worship and moment of life. Hence it was for Charles Wesley that the inner experience of salvation was manifest through Scriptural testimony in lyrical praise of God.
It cannot be overlooked that these hymns were also written for worship. Understanding that holiness was a central focus in early Methodism, it is important to recognize that the hymnbook prepared a holy people to enter into holy worship. Everything from the preaching to the singing reflected holiness. This holiness was grounded in such a deep knowledge of Scripture that it provided a particular grammar. Scripture was the language on the tongues of the Methodist people, whether spoken or sung. The entirety of the spiritual life was found in and encompassed by the Scriptures. The Scriptures then provided a language in which praise could return to God in worship.
Unfortunately, Scripture often is not the language spoken in the church today. Church leaders often do not have a grammar of Scripture, and the congregation frequently does not reflect it in worship.
Holiness requires discipline. It requires taking the time to know the Scriptures. It requires the care of learning a new language to the point of speaking it fluently. It requires the humility of allowing it to speak into every season and action of life. It requires using the voice of Scripture in praising and proclaiming Christ.
Just as we need to be a people of one book, so also we need to be a people of one language – Scripture. What does the lack of Scriptural language in our churches say about how we view the experience of Christ’s salvation in our lives? Does the pursuit of holiness die when the Scriptural testimony of our lives ceases to speak? Does our worship tend to be less holy?
Let us work together to reclaim holy living and holy worship by committing ourselves to this powerful language.
Monday, November 22, 2010
Duncan Wright, Soldier, Methodist Preacher
Walsh was born in Scotland, 1736. He was set on a career in the army, which he joined in 1754. He believed that there was no way to be a soldier and a Christian, and was astonished at the soldiers who preached-- mostly because he knew the general wickedness that prevailed in the army.
An older soldier introduced Duncan to some Christian literature, and the young soldier began to fear for his immortal soul. Luckily, in Limerick where he was stationed, there was a society of Methodists, and after overcoming his fear (because everyone derided the Methodists), he met with them and was saved in April of 1756, he was saved from his sins by the grace of God.
For the next two years, Wright found himself greatly comforted by the acquaintances he made in the Methodist societies, including the chances to hear John Wesley and Thomas Walsh preach.
Walsh became a Methodist preacher under serious circumstances. The army in Ireland had decided to execute a deserter in every city, in order to scare people into remaining in the army after they had been kidnapped into the service. The lot fell on a 22-year old man, Joseph Newton. Wright made tentative efforts to bring Christian comfort to the young man's soul. He grew bolder as the hour of execution approached, and Wright notes, "everyone who saw him go to the place where he was shot could not but admire the serene joy that appeared in his countenance."
But Wright has an interesting note: from 1758-65 he was very depressed. He includes that note to remark that you dont have to be happy to preach! rather you must simply trust that in God alone is peace and joy "and refuse every other comfort."
Wright got out of the army because a superior officer thought it was a disgrace to have a preacher in his midst. And so Wright was "thrown out into the harvest."
Wesley began to be concerned for the Highland Scots who came from the mountains seeking work, but had no care for their souls because they did not speak English. He sent Wright, encouraging him to relearn Gaelic!
he started reading a Gaelic New Testament and began services for the Highlanders.
I am glad that such a spirit is still alive today!
An older soldier introduced Duncan to some Christian literature, and the young soldier began to fear for his immortal soul. Luckily, in Limerick where he was stationed, there was a society of Methodists, and after overcoming his fear (because everyone derided the Methodists), he met with them and was saved in April of 1756, he was saved from his sins by the grace of God.
For the next two years, Wright found himself greatly comforted by the acquaintances he made in the Methodist societies, including the chances to hear John Wesley and Thomas Walsh preach.
Walsh became a Methodist preacher under serious circumstances. The army in Ireland had decided to execute a deserter in every city, in order to scare people into remaining in the army after they had been kidnapped into the service. The lot fell on a 22-year old man, Joseph Newton. Wright made tentative efforts to bring Christian comfort to the young man's soul. He grew bolder as the hour of execution approached, and Wright notes, "everyone who saw him go to the place where he was shot could not but admire the serene joy that appeared in his countenance."
But Wright has an interesting note: from 1758-65 he was very depressed. He includes that note to remark that you dont have to be happy to preach! rather you must simply trust that in God alone is peace and joy "and refuse every other comfort."
Wright got out of the army because a superior officer thought it was a disgrace to have a preacher in his midst. And so Wright was "thrown out into the harvest."
Wesley began to be concerned for the Highland Scots who came from the mountains seeking work, but had no care for their souls because they did not speak English. He sent Wright, encouraging him to relearn Gaelic!
he started reading a Gaelic New Testament and began services for the Highlanders.
I am glad that such a spirit is still alive today!
Friday, November 19, 2010
Perfect Love
One of the difficulties for me after coming to Christ was that even though I had repented of my sins as far as I could tell, there were still places where the old man kept creeping back in.
I could not believe that Jesus died on the Cross for me to remain the same as I was, to be who I was. I could not believe that He had died, I had trusted His death and Resurrection to save me and redeem me, and then somehow Jesus was just going to look the other way when I kept sinning
But that's not real theology, to say, "I just can't believe this or that."
But I had this gut feeling that the answer i did not want was some kind of response that said, "Well, we just keep sinning, but thank God we're forgiven."
So I was very happy to read Romans 8, that I did not need to live according to the sinful nature, but could live according to the Spirit, to have my mind on life not death, to find my heart set on righteousness not iniquity. And I was further strengthened to know that this would come from the Holy Spirit, not from me.
This mystery that Methodists call Christian Perfection challenges us. First, we think we don't like the word "perfect." Look it up in a reputable dictionary (i.e. American Heritage, 2nd ed.) "Flawless" is not the main definition. "Finished" is.
Second, we think that Christ's work was finished on the Cross. If that is the case, we have some splainin' to do, both from the New Testament witness and our own lives.
There is this moment, perhaps even more powerful than our initial feeling of our need for Christ, when we realize that while we are saved, we still find that God's love is not in us as deeply as it ought to be. Do you have that moment?
It is beyond a sort of enthusiasm that says "I shall love my neighbor more."
It is beyond a euphoria of thanksgiving for all the Lord has done for us.
It is a hearing of God's constant wooing of our hearts to open us so that we might know His love as completely--as perfectly--as possible.
Ponder for a moment what it would mean to receive such a gift from the Holy Spirit. What if God's love for your neighbor were yours? What if the love that flows within the Trinity were yours for God?
I could not believe that Jesus died on the Cross for me to remain the same as I was, to be who I was. I could not believe that He had died, I had trusted His death and Resurrection to save me and redeem me, and then somehow Jesus was just going to look the other way when I kept sinning
But that's not real theology, to say, "I just can't believe this or that."
But I had this gut feeling that the answer i did not want was some kind of response that said, "Well, we just keep sinning, but thank God we're forgiven."
So I was very happy to read Romans 8, that I did not need to live according to the sinful nature, but could live according to the Spirit, to have my mind on life not death, to find my heart set on righteousness not iniquity. And I was further strengthened to know that this would come from the Holy Spirit, not from me.
This mystery that Methodists call Christian Perfection challenges us. First, we think we don't like the word "perfect." Look it up in a reputable dictionary (i.e. American Heritage, 2nd ed.) "Flawless" is not the main definition. "Finished" is.
Second, we think that Christ's work was finished on the Cross. If that is the case, we have some splainin' to do, both from the New Testament witness and our own lives.
There is this moment, perhaps even more powerful than our initial feeling of our need for Christ, when we realize that while we are saved, we still find that God's love is not in us as deeply as it ought to be. Do you have that moment?
It is beyond a sort of enthusiasm that says "I shall love my neighbor more."
It is beyond a euphoria of thanksgiving for all the Lord has done for us.
It is a hearing of God's constant wooing of our hearts to open us so that we might know His love as completely--as perfectly--as possible.
Ponder for a moment what it would mean to receive such a gift from the Holy Spirit. What if God's love for your neighbor were yours? What if the love that flows within the Trinity were yours for God?
Wednesday, November 17, 2010
Blessed Are Those Who Are Persecuted For Righteousness' Sake
It strikes me that since my real goal is to get you to consider Wesley, I need not only provide my own synopsis, but a link to this sermon, from which you can get to all sermons. So, to get to this particular sermon, click here
And then, to get to a convenient access to all of Wesley's Sermons, click here
Wesley points out, again, that there is a development of character, some interior formation happening in the first few beatitudes. And then we move into how the interior formation starts working itself out in action. You'd assume that someone who is meek, devoted to God, and seeking to good to all as is in his or her power, such a person would be "the darling of mankind."
But we find that is not often the case. Can Jesus be serious, that after all the interior formation the Holy Spirit does in us through the Word that we will be persecuted? Wesley's caricature of the "worldly-minded person's perceptions of how Christians live out the beatitudes is worth quoting at length:
"They are persecuted, because they are poor in spirit; that is, say the world, “poor-spirited, mean, dastardly souls, good for nothing, not fit to live in the world:” — because they mourn: “They are such dull, heavy, lumpish creatures, enough to sink anyone’s spirits that sees them! They are mere death-heads; they kill innocent mirth, and spoil company wherever they come:” — Because they are meek: “Tame, passive fools, just fit to be trampled upon:” — Because they hunger and thirst after righteousness: “A parcel of hot-brained enthusiasts, gaping after they know not what, not content with rational religion, but running mad after raptures and inward feelings:” — Because they are merciful, lovers of all, lovers of the evil and unthankful: “Encouraging all manner of wickedness; nay, tempting people to do mischief by impunity: and men who, it is to be feared, have their own religion still to seek; very loose in their principles:” — Because they are pure in heart: “Uncharitable creatures, that damn all the world, but those that are of their own sort! Blasphemous wretches, that pretend to make God a liar, to live without sin!” — Above all, because they are peace-makers; because they take all opportunities of doing good to all men. This is the grand reason why they have been persecuted in all ages, and will be till the restitution of all things: “If they would but keep their religion to themselves, it would be tolerable: But it is this spreading their errors, this infecting so many others, which is not to be endured. They do so much mischief in the world, that they ought to be tolerated no longer. It is true, the men do some things well enough; they relieve some of the poor: But this, too, is only done to gain the more to their party; and so, in effect, to do the more mischief!” Thus the men of the world sincerely think and speak. And the more the kingdom of God prevails, the more the peace-makers are enabled to propagate lowliness, meekness, and all other divine tempers, the more mischief is done, in their account: Consequently, the more are they enraged against the authors of this, and the more vehemently will they persecute them."
[Please remember the Biblical defintions of meekness and poverty of spirit that Wesley works with! meek, hunger/thirst, merciful, pure in heart, and peacemakers
In many places in the world, Christians are seriously and heavily persecuted. These words of comfort from Jesus are most especially given to them. We in America are blessed that the "persecution" that comes our way is largely one of apathy--which has its own dangers, not fully seen yet. What can such words mean to us, beyond the generalized sense that, indeed, there are times where if you make a stand on Scripture, and it is unpopular in some quarters, you may be ridiculed or lose friends?
One thing I wonder: do people think too highly of us? I've mentioned before, I was not ordained to be a "nice guy," (and some of you say Amen, I know). Are we concerned about a good article in the newspaper? Do we avoid talking about certain things if it means some in the congregation may get upset? Leave? Quit giving? Are we institutionally capable of being persecuted, even in the small ways that happen in the U.S?
And then, to get to a convenient access to all of Wesley's Sermons, click here
Wesley points out, again, that there is a development of character, some interior formation happening in the first few beatitudes. And then we move into how the interior formation starts working itself out in action. You'd assume that someone who is meek, devoted to God, and seeking to good to all as is in his or her power, such a person would be "the darling of mankind."
But we find that is not often the case. Can Jesus be serious, that after all the interior formation the Holy Spirit does in us through the Word that we will be persecuted? Wesley's caricature of the "worldly-minded person's perceptions of how Christians live out the beatitudes is worth quoting at length:
"They are persecuted, because they are poor in spirit; that is, say the world, “poor-spirited, mean, dastardly souls, good for nothing, not fit to live in the world:” — because they mourn: “They are such dull, heavy, lumpish creatures, enough to sink anyone’s spirits that sees them! They are mere death-heads; they kill innocent mirth, and spoil company wherever they come:” — Because they are meek: “Tame, passive fools, just fit to be trampled upon:” — Because they hunger and thirst after righteousness: “A parcel of hot-brained enthusiasts, gaping after they know not what, not content with rational religion, but running mad after raptures and inward feelings:” — Because they are merciful, lovers of all, lovers of the evil and unthankful: “Encouraging all manner of wickedness; nay, tempting people to do mischief by impunity: and men who, it is to be feared, have their own religion still to seek; very loose in their principles:” — Because they are pure in heart: “Uncharitable creatures, that damn all the world, but those that are of their own sort! Blasphemous wretches, that pretend to make God a liar, to live without sin!” — Above all, because they are peace-makers; because they take all opportunities of doing good to all men. This is the grand reason why they have been persecuted in all ages, and will be till the restitution of all things: “If they would but keep their religion to themselves, it would be tolerable: But it is this spreading their errors, this infecting so many others, which is not to be endured. They do so much mischief in the world, that they ought to be tolerated no longer. It is true, the men do some things well enough; they relieve some of the poor: But this, too, is only done to gain the more to their party; and so, in effect, to do the more mischief!” Thus the men of the world sincerely think and speak. And the more the kingdom of God prevails, the more the peace-makers are enabled to propagate lowliness, meekness, and all other divine tempers, the more mischief is done, in their account: Consequently, the more are they enraged against the authors of this, and the more vehemently will they persecute them."
[Please remember the Biblical defintions of meekness and poverty of spirit that Wesley works with! meek, hunger/thirst, merciful, pure in heart, and peacemakers
In many places in the world, Christians are seriously and heavily persecuted. These words of comfort from Jesus are most especially given to them. We in America are blessed that the "persecution" that comes our way is largely one of apathy--which has its own dangers, not fully seen yet. What can such words mean to us, beyond the generalized sense that, indeed, there are times where if you make a stand on Scripture, and it is unpopular in some quarters, you may be ridiculed or lose friends?
One thing I wonder: do people think too highly of us? I've mentioned before, I was not ordained to be a "nice guy," (and some of you say Amen, I know). Are we concerned about a good article in the newspaper? Do we avoid talking about certain things if it means some in the congregation may get upset? Leave? Quit giving? Are we institutionally capable of being persecuted, even in the small ways that happen in the U.S?
Monday, November 15, 2010
Mather on Perfection
When Brother Wesley had read Alexander Mather's account of his life and ministry, he wrote back to Mather that he had "wholly omitted one considerable branch of his experience, touching what is properly termed 'the great salvation.'" So Mather added a bit more to his testimony concerning what Methodists call "entire sanctification," "the second blessing," or "Christian perfection."
Mather says:
"What I had experienced in my own soul was an instantaneous deliverance from all those wrong tempers and affections which I had long endured under, an entire disengagement from every creature with an entire devotedness to God: and from that moment I found an unspeakable pleasure in doing the will of God in all things. I had also a power to do it, and the constant approbation both of my own conscience and of God. I had simplicity of heart and a single eye to God at all times and in all places, with a such a fervent zeal for the glory of God and the good of souls as swallowed up every other care and consideration."
"as to the manner wherein this work was wrought: 1. After I was clearly justified, I was soon made sensible of my want of it [perfection] 2 My conviction of the need of a farther change was abundantly increased by the searching preaching of Mr Walsh, of blessed memory. This kept my conscience very tender, even to the degree of scrupulosity, and helped me to be much in private prayer [old Methodists would call this "praying through;' that is, praying through and past temptations. It works even for heroin addiction.]
After reading Mather's experience, Wesley added this note:
"I earnestly desire that all our preachers would seriously consider the preceding account. And let them not be content never to speak against the great salvation, either in public or private, and never to discourage any that think they have attained it--no, prudently encourage them to 'hold fast whereunto they have attained,' and strongly exhort all believers to go on to perfection; yea to expect full salvation from sin every moment, by mere grace, through simple faith."
Mather also related something that seems a small thing, but shows the invasive practicality of entire sanctification:
"while I was following hard after God, I had frequent temptations to resume my Latin, and learn the other languages, especially when I observed some of my brethren who had made some progress therein, though they had not the same advantages as me. but the comfort I found in spending all my time [in prayer and evangelism], and the thought that however this might recommend them to some hearers, yet they were not thereby more instrumental than before, either in awakening or converting or building up souls. This I have considered as the only business and particular glory of a Methodist preacher."
source: Wesley's Veterans, vol. 2
Mather says:
"What I had experienced in my own soul was an instantaneous deliverance from all those wrong tempers and affections which I had long endured under, an entire disengagement from every creature with an entire devotedness to God: and from that moment I found an unspeakable pleasure in doing the will of God in all things. I had also a power to do it, and the constant approbation both of my own conscience and of God. I had simplicity of heart and a single eye to God at all times and in all places, with a such a fervent zeal for the glory of God and the good of souls as swallowed up every other care and consideration."
"as to the manner wherein this work was wrought: 1. After I was clearly justified, I was soon made sensible of my want of it [perfection] 2 My conviction of the need of a farther change was abundantly increased by the searching preaching of Mr Walsh, of blessed memory. This kept my conscience very tender, even to the degree of scrupulosity, and helped me to be much in private prayer [old Methodists would call this "praying through;' that is, praying through and past temptations. It works even for heroin addiction.]
After reading Mather's experience, Wesley added this note:
"I earnestly desire that all our preachers would seriously consider the preceding account. And let them not be content never to speak against the great salvation, either in public or private, and never to discourage any that think they have attained it--no, prudently encourage them to 'hold fast whereunto they have attained,' and strongly exhort all believers to go on to perfection; yea to expect full salvation from sin every moment, by mere grace, through simple faith."
Mather also related something that seems a small thing, but shows the invasive practicality of entire sanctification:
"while I was following hard after God, I had frequent temptations to resume my Latin, and learn the other languages, especially when I observed some of my brethren who had made some progress therein, though they had not the same advantages as me. but the comfort I found in spending all my time [in prayer and evangelism], and the thought that however this might recommend them to some hearers, yet they were not thereby more instrumental than before, either in awakening or converting or building up souls. This I have considered as the only business and particular glory of a Methodist preacher."
source: Wesley's Veterans, vol. 2
Monday, November 8, 2010
Alexander Mather, Methodist Preacher
I know, I know, I have neglected you over here at Weekly Wesley.
Alexander Mather was born in the north of Britain in 1733. His parents brought him up in the religion of the Church of England. The young boy was very eager to learn all that could be learned about religion. (There is a theme here for Methodists-- the movement arose because of "religion" h die that you can intellectually believe certain points and be righteous.)
Mather, for all his piety, made a bad decision. He threw in his lot with rebels against the king (I think maybe it was the rumored French-supported rebellion from Scotland?). It never came to anything, but the rebels were being hunted down, and Mather had nowhere to go. His family was afraid they would come under suspicion if he were to stay with them.
A formative experience during his being on the run was that he was miraculously saved from drowning. He felt God had saved him for a purpose
When he was finally pardoned, his father reluctantly let him come home, but would not support him in school. So Mather joined his father in their business of baking.
Mather's ministry was effective, including the building of churches and powerful preaching on Christian perfection. He gives us an interesting account of the struggles of being called to preach, and what it meant to be a Methodist preacher.
He told John Wesley that he felt called to preach, and Mr. Wesley tied to give him the straight dope: "to be a Methodist preacher is not the way to ease, honor, pleasure, or profit. It is a life of much labour and reproach. They often fare hard, are often in want. They are liable to be stoned, beaten, and abused in various ways. Consider this before you engage in so uncomfortable a way of life."
Mather, when describing the prerequisites of a Methodist preacher, said, he must:
Have a knowledge of God as having pardoned all his sins
A life and conversation suitable thereto
A clear conviction that he was called of God to the work
Fruit in his ministry, convincing and converting sinners.
- Posted using BlogPress from my iPad
Alexander Mather was born in the north of Britain in 1733. His parents brought him up in the religion of the Church of England. The young boy was very eager to learn all that could be learned about religion. (There is a theme here for Methodists-- the movement arose because of "religion" h die that you can intellectually believe certain points and be righteous.)
Mather, for all his piety, made a bad decision. He threw in his lot with rebels against the king (I think maybe it was the rumored French-supported rebellion from Scotland?). It never came to anything, but the rebels were being hunted down, and Mather had nowhere to go. His family was afraid they would come under suspicion if he were to stay with them.
A formative experience during his being on the run was that he was miraculously saved from drowning. He felt God had saved him for a purpose
When he was finally pardoned, his father reluctantly let him come home, but would not support him in school. So Mather joined his father in their business of baking.
Mather's ministry was effective, including the building of churches and powerful preaching on Christian perfection. He gives us an interesting account of the struggles of being called to preach, and what it meant to be a Methodist preacher.
He told John Wesley that he felt called to preach, and Mr. Wesley tied to give him the straight dope: "to be a Methodist preacher is not the way to ease, honor, pleasure, or profit. It is a life of much labour and reproach. They often fare hard, are often in want. They are liable to be stoned, beaten, and abused in various ways. Consider this before you engage in so uncomfortable a way of life."
Mather, when describing the prerequisites of a Methodist preacher, said, he must:
Have a knowledge of God as having pardoned all his sins
A life and conversation suitable thereto
A clear conviction that he was called of God to the work
Fruit in his ministry, convincing and converting sinners.
- Posted using BlogPress from my iPad
Subscribe to:
Posts (Atom)