by Steve | Nov 10, 1967 | Uncategorized
Methodist Heritage: The Place of Evangelicals in the Methodist Church Today
Bishop Gerald Kennedy (1907-1980)
Good News, Winter 1967
The main difficulty in writing on this subject is finding a definition acceptable to the majority of Methodists. Finding two people who will agree precisely as to what “evangelical” means is difficult. I must therefore state in a broad way how I intend to use the term – but with the warning that it is impossible to be too precise and that any description must have uncertain borders.
What is it? Since the Reformation, the term “evangelical” has been applied to Protestant churches which based their teaching pre-eminently on the Gospel as defined in the Bible. There was usually a difference between these evangelical churches and the Calvinist bodies, although the precise difference was never very clear.
Within the broad framework of the Church of England, the evangelicals put their emphasis on personal conversion, the atoning death of Christ, and salvation by faith. They came to be a particular party within the Church of England in a day when the general condition of the clergy was low. Methodism, in the beginning, had very much in common with the evangelical group. John Fletcher of Madeley was one of the evangelical leaders and also one of Methodism’s early heroes. The evangelicals, for the most part, were marked with a deep seriousness. And sometimes they were regarded as being too religious. In the nineteenth century they took a leading part in social reform, and in missionary activity.
Theologically, evangelicals have commonly upheld the verbal inspiration of the Scriptures and have regarded the Bible as the sole authority of the Church. They have believed in preaching as of supreme importance and they have had a tendency to minimize liturgical worship. They have been suspicious of Roman Catholic and high church doctrines.
In our time, evangelicals would be regarded as more conservative in their theology than many Methodists. Very often they support a doctrine of the second coming, the virgin birth, and the conversion experience as an essential for every Christian. Some of them would shade off into the fundamentalist camp, I expect, and take a dim view of the critical study of the Bible. Their vocabulary is often archaic to some modern ears. And their insistence upon more precise definitions of the doctrines a Christian must believe to be truly a Christian, are stumbling blocks to many who have moved into the more liberal, modern atmosphere.
The Demands of the Church. But let us agree that an exact definition is impossible. I have met with some of these people who became Methodists via the Nazarene Church, and I have found them in such accredited seminaries as Fuller in Pasadena. Often they have a warmth of spirit and a conviction of belief that lifts up my heart. Sometimes their affirmations are not congenial to me now, and they take me back to my boyhood and to my father’s faith. It must be said that there is no question in my mind as to their being a legitimate part of the Methodist heritage. They are Wesleyan in their basic propositions. Their emphasis on conversion finds an echo on nearly every page of John Wesley’s Journal. The truth seems to me to be that The Methodist Church has been, broadly speaking, evangelical in its understanding and interpretation from the beginning.
In Los Angeles we have had two groups looking at each other suspiciously for a long time. One has been the evangelical churches and the other has been the so-called mainline denominations such as the Methodists, the Presbyterians, United Church of Christ, and the American Baptists. One of the reasons I was glad to become the chairman of the Billy Graham Campaign in 1963 was that it provided an opportunity to bring these two groups closer together. We never succeeded in eliminating all our differences, but we did make progress in talking to one another and trying to listen to each other with some appreciation. I was struck with the obstacle of vocabulary as well as with fundamental differences in our attitudes toward Biblical criticism, evolution, and the place of the Church in the world. But I was even more impressed with our broad base of commonly accepted doctrine. And I was hopeful for a continuing dialogue which, it seemed to me, would enrich both parties. That is the main reason I am glad to accept an invitation to write on the place of evangelicals in The Methodist Church.
For one thing, I must say that it is rather shocking that this question would be raised by anybody in The Methodist Church. It is even more shocking to observe that some of those who have been most outspoken in favor of the ecumenical movement seem to be most unsympathetic with anybody disagreeing with them in The Methodist Church. We might as well come to terms with the reality that no church is in any position to make an ecumenical contribution if it cannot find room within itself for honest men with differing beliefs.
The Right Spirit. I am convinced that the main obstacle which faces us is not our differences, but the spirit in which we hold them. I have known some fundamentalists so narrow and bitter that it was impossible to talk with them. It seemed to me that they were full of pride in their righteousness and they belonged with the Pharisees rather than with the Christians.
On the other hand, I have known any number of men whose theological positions seemed to me quite impossible, but who were my Christian brothers and dear friends. We could talk together and share with one another our convictions in a spirit of love and mutual respect.
It is true also, of course, that I have known liberals who were so dogmatic and unbending that they could put the fundamentalists to shame. Even when I agreed with most of what they had to say, I could not feel at ease with them because of this bitter, partisan spirit. It was either their interpretation or none. So I conclude that there will be room in The Methodist Church for men of very widely differing theological points of view only if their spirits are open and loving.
This, of course, is one of the most difficult things in the world to achieve. It is hard for a man with a great conviction to believe that a man who differs with him is honest. But this is one of the miracles which Christ works for us and we ought to pray that He will touch us with His grace. I know it can happen because it has transformed my relationships with other people more than once. A Christian experience goes straight to the heart. And then, although we do not find complete unity in our heads, it really does not matter too much. Methodism must remember that John Wesley said this very often. This is one of his principles upon which we stand or fall.
One of my friends is a theological professor who retired some years ago. His theological position seemed to me very far to the left and oftentimes appeared to me little more than humanism. On the other hand, my position seemed to him hopelessly far to the right. Sometimes in our conversations together I would say to him, “How in the world can such a nice fellow have such lousy theology?” His reply would be, “How can a fellow who is smart enough to fool the Church into electing him a bishop be so reactionary?” Through all these past years we have been close friends, and I would no more think of trying to put him out of the Church than I would think of attacking the saints. The greatness of Methodism has been its freedom and its discipline. My brother, if your heart is with my heart, give me your hand.
We Need Each Other. Let us look at this a little further. Instead of stopping here, let us move on to the affirmative truth which shines through this question. We need each other. Instead of merely putting up with somebody who is different than we are, let us thank God that He gives us an authentic witness from the other side of the hill. I am not very happy with some of the proposed new approaches of our day. Much of it sounds shallow, and I am sure in my own mind that much of it is of passing interest only. Yet I am on the side of any group who feel so strongly about the relevancy of the Church that they want to find ways to make it speak to the world. I will fight to the last ditch for their right to experiment. Even when they fail, their efforts have still been worthwhile, in my judgment. There is a fellow (not a Methodist) who has been putting on a night club act in San Francisco. He is trying to read from a book he wrote and bear a Christian witness. I wish him luck, although my own experience in trying to talk religion to people with four or five drinks under their belts has not been very encouraging. But I will take him any day over the Methodist preacher I dealt with some time ago who wanted to close his church and move out because there were saloons in the neighborhood.
On the other hand, I am strong for the brethren whose emphasis is on the unchanging and eternal verities of our faith. We should be in a bad way indeed if we become like the Athenians described in the Book of Acts as those who “spent their time in nothing except telling or hearing something new” (Acts 17:21). I believe in the Bible and I believe in conversion. I believe that Methodism made a great difference in eighteenth century England, and I believe it ought to be making a great difference in twentieth century America. The evangelicals keep the unchangeables before us and it is something which we must not forget or consider unimportant.
I am convinced that The Methodist Church cannot afford to lose the evangelicals. It would be a sad day indeed if they should feel unwelcome and go somewhere else. They are just as legitimately Methodists as are any of these brethren who look down their noses at them and consider them outmoded.
A great deal of this modern spirit is a passing thing, and after we have changed our minds a hundred times in the future, the great and fundamental truths of our religion will shine forth with continuing brilliance. With all the modern talk about the Church having to keep up to date, it is great to have clear voices proclaiming that over against all the novelties there is the unchanging truth of what God has done for us through the Incarnation.
The Ecumenical Challenge. There is a new wind blowing in the mulberry trees in our time. I doubt if any single man or single party can interpret the meaning of it completely. We have seen a miracle take place in the world with the Second Vatican Council. We can talk with each other and we can learn from each other in a way that was not possible just a few years ago. What the outcome of this is to be I do not know – and I do not think anyone else does. However, one thing does seem rather clear to me: if the ecumenical spirit means anything, it must begin to work between conflicting points of view within a single church. I welcome our evangelical brethren within Methodism not because I want to be a nice fellow, but because I need them. As a Methodist, I do not think I have any other choice. If they will put up with me, I surely will put up with them. Not only that, but I will sit at their feet that together we may learn of a new devotion and a new commitment which is much more needed in Methodism than a new method.
This is going to take more grace than most of us possess at the present time. But if we pray for this gift from God, and if we are willing to receive it, the first step will have been taken in the renewal of the Church.
As I grow older I experience increasing doubts of my ability to grasp very much of the truth or Christ. I need as many different witnesses as possible to keep me aware of my own poverty and of the unsearchable riches of Christ.
Gerald Kennedy was the Bishop of the Los Angeles Area of the Methodist Church.
by Steve | Nov 9, 1967 | Uncategorized
A Death to ponder
Editorial by Charles Keysor
November/December 1976
Death often leads us to ponder, to reflect upon the earthly life and labors of one now departed. We remember what he or she has accomplished between the terminal points of birth and death. We consider how the world may be different because of this one particular life.
On July 30 this year, Rudolf Karl Bultmann died in Marburg, West Germany. He was 71 years old.
Probably Bultmann was the greatest theological giant of our times. Alongside him in the pantheon of the central 20th century theology, would be Karl Barth, Paul Tillich, and Reinhold Neibuhr. But Bultmann’s influence was surely the greatest. There is little doubt it will be the longest-lasting, for the disciples of Rudolf Bultmann permeated theological education in the Western World. They transmitted Bultmann’s thinking to several generations of highly influential church leaders preachers, teachers in colleges and seminaries, writers, editors, bureaucrats, and bishops.
Rudolf Bultmann was deep and complex, to say the least. That he was a great mind, none can question. But what matters is not so much his massive intellect as the presuppositions he held concerning ultimate realities.
“It is no longer possible for anyone seriously to hold the New Testament view of the world,” Bultmann declared. “In fact, there is no one who does.”
Christianity Today, in an editorial commenting on his death, offered this cogent summary: “His presuppositions began with a conscious rejection of theological orthodoxy. [He] did not allow for the presence of a personal, transcendent God who acts decisively and historically to redeem His people and who speaks in an intelligible manner to reveal Himself and His ways to men and women. He excluded the supernatural by definition from his system, as also any real intervention of the living God into the affairs of the world. Therefore [for Bultmann] the concept of miracle was ruled out, including the greatest miracle of all, the resurrection of our Lord Jesus Christ …. ”
“Wedding his theology to the existentialist philosophy of the early Martin Heidegger, Bultmann assumed the most radical tradition of Biblical criticism. He denied the historicity of all but a few basics of the life of Jesus (the “thatness”) and essentially dismissed the Old Testament and all Jewish elements in the Bible as irrelevant for Christian theology.”
This statement is accurate. It correctly describes Bultmann’s philosophical life-blood, and so it helps us to understand better his powerful influence on three generations of seminary professors and students.
“The tragedy of his influence and the painful burden it bequeathed to us stems from a good intention and a much-needed corrective gone amiss,” explains Rev. Dr. Paul Mickey, Associate Professor of Pastoral Theology, Duke Divinity School, and Chairman of the Good News Task Force on Theology. “His was a concern for the sofa fides principle, salvation by faith alone. This was nobly lifted up by Martin Luther during the Protestant reformation.”
As a Lutheran himself, Bultmann was eager to reaffirm this principle in opposition to 19th century liberalism. He correctly perceived the need to reaffirm that salvation is sofa fides, by faith alone. But he went too far. He jumped on a ‘faith bandwagon’ and rode off into existential psychologism, away from history.”
Here is where heresy enters Bultmann’s work, the Duke professor said. “For Bultmann, atonement [i.e., the death of Christ on the cross in payment for our sins] was reduced to ‘self-understanding’ and history was pushed aside. The same principles which whisked away the historicity of the Bible also made history irrelevant for the modern believer.”
What is our faith apart from its history? A cross that may have happened, if you choose to believe this. A tomb that was really empty only to those who make it so by believing that “He lives!” A record of early church growth and witness which may be only propaganda that was concocted to sell Christianity as a miracle religion.
If the Bible record of events is not reliable, then those who trust it are really fools and simpletons — as Bultmannians sometimes suggest.
Time Magazine for October 19, 1976, reported a major archaeological find at ancient Ebia in Syria — a large number of clay tablets dating between 2400 and 2250 B.C. Describing the first discovery, Time reflected the wide spread assumption that Biblical events and places are really not historical: ” … it [the discovery] also provides the best evidence to date that some of the people described in the Old Testament actually existed ….
“The Biblical connections appear to be numerous. The tablets contain accounts of the creation and the flood, which are strikingly similar to those found in both the Old Testament and Babylonian literature. They refer to a place called Urusalima, which scholars say is clearly Ebla’s name for Jerusalem. (If so, it is unquestionably the earliest known reference to the Holy City, predating others by hundreds of years.)
“We always thought of ancestors like Eber as symbolic,” says [ David Noel Freedman, a University of Michigan archaeologist who worked in the excavations], “at least until these tablets were found. Fundamentalists could have a field day with this one.”
Such is the common assumption: Biblical places, people, and events probably did not actually exist. Bultmann has done more than any other, in our time, to increase this distrust in the Bible’s historicity.
“If history is at best irrelevant theologically,” Dr. Mickey observed, “if not untrue, then the atonement, the idea of God as Creator and the notion that we have social responsibilities in obedience to God — all these are lost and gone forever! Bultmann’s heresy was not his affirmation of sola fides, but his exclusivism which rejected history and good works.”
Everything was reduced to subjectivism, or to purely personal judgment and opinion, Dr. Mickey said. Under Bultmann’s thinking, there was “no need or power for good works and a lively social witness. Without history there is no social order.
“Thus the epithet, ‘Faith without history and good works is dead heresy’ may be the final judgment of Christian history on Professor Bultmann.”
Rudolf Bultmann tore the very heart out of Biblical Christianity, and this same characteristic is widely evident in our church today. Shortly after Bultmann’s death, a tribute was given by Dr. F. Thomas Trotter, staff executive for the UM Board of Higher Education and Ministry (in charge of our colleges and seminaries). UM Communications circulated a story about this tribute. It reported that Dr. Trotter had said that the church, if it is to survive and compel the attention of modern persons, will need theologians like Bultmann. Why? To keep the church thinking about its mission and its gospel, Dr. Trotter declared. He also observed that Bultmann’s legacy to the church is his care for the authority of the Word of God, spoken in modern situations and in speech direct enough that the personal meaning will not be missed.
“Such scholar-prophets [as Bultmann] will have their detractors and they will risk our displeasure,” Trotter confessed. “But what they have to say to us is this: if our language is archaic, our response to the Gospel is merely formal, and our preaching is vacuous, then the power of God’s possibilities for men and women will be absent from the world.”
“The world does not require so much to be informed as reminded,” Hannah Smith once said. The church is reminded, upon the death of Rudolf Bultmann, that men die in a few swift years, but the truth of God survives. In Eternity, when a final accounting is made, belief will be judged more enduring than doubt. That is why Paul wrote to young Timothy: “The time is coming when people will not endure sound teaching, but having itching cars they will accumulate for themselves teachers to suit their own likings, and will turn away from listening to the truth and wander into myths” (II Timothy 4:3, 4). N
by Steve | Jun 1, 1967 | Uncategorized
Archive: The Character of a Methodist
June 1967
By John Wesley
Few Methodists today are aware that Methodism’s founder wrote a profound definition of the Methodist character. We have preserved the ideas of Wesley but tried to express them in 20th century language. -Charles W. Keysor, Editor
The distinguishing marks of a Methodist are not his opinions of any sort … his accepting this or that scheme of religion … his embracing any particular set of notions … or mouthing the judgements of one man or another. All these are quite wide of the point.
Therefore, whoever imagines that a Methodist is a man of such and such opinion is sadly ignorant. We do believe that “all Scripture is given by inspiration of God.” This distinguishes us from all non-Christians. We believe that the written Word of God is the only and sufficient rule both of Christian faith and practice in our lives. And this distinguishes us from the Roman Catholic Church.
We believe that Christ is the eternal, supreme God. This distinguishes us from those who consider Jesus Christ to be less than divine.
But as to all opinions which do not strike at the root of Christianity, we think and let think. This means that whether or not these secondary opinions are right or wrong, they are NOT the distinguishing marks of a Methodist.
Neither are words or phrases of any sort. For our religion does not depend on any peculiar way of speaking. We do not rely upon any quaint or uncommon expressions. The most obvious, easy words which convey the truth most effectively — these we Methodists prefer, in daily speech and when we speak about the things of God. We never depart from the most common, ordinary way of speaking — unless it be to express Scriptural truths in the words of Scripture. And we don’t suppose any Christian will condemn us for this!
We don’t put on airs by repeating certain Scriptural expressions — unless these are used by the inspired writers themselves.
Our religion does not consist of doing only those things which God has not forbidden. It is not a matter of our clothes or the way we walk; whether our heads are covered; or in abstaining from marriage or from food and drink. (All these things can be good if they are received gratefully and used reverently as blessings given to us by God.) Nobody who knows the truth will try to identify a Methodist by any of these outward appearances.
Nor is a Methodist identified because he bases his religion on any particular part of God’s truth. By “salvation,” the Methodist means holiness of heart and life. This springs from true faith, and nothing else. Can even a nominal Christian deny this?
This concept of faith does not mean we are declaring God’s Law to be void through faith. God forbid such a perverted conclusion! Instead, we Methodists believe that faith is the means by which God’s Law is established.
There are too many people who make a religion out of 1) doing no harm, or 2) doing good. (And often these two together.) God knows, we Methodists do not fall into this mistaken way of defining our Christianity! Experience proves that many people struggle vainly for a long, long time with this false idea of religion consisting of good works (or no bad works)! In the end, these deluded people have no religion at all; they are no better off than when they started!
THEN WHAT IS THE DISTINGUISHING MARK OF A METHODIST? WHO IS A METHODIST?
A Methodist is a person who has the love of God in his heart. This is a gift of God’s Holy Spirit. And the same Spirit causes a Methodist to love the Lord his God with all his heart, with all his soul, with all his mind, with all his strength.
God is the joy of a Methodist’s heart; the desire of his soul, which cries out constantly, “Whom have I in heaven but You, Lord?” There is nothing on earth that I desire but You, my God and my All! You are the strength of my life. You, Lord, are all that I need.”
Naturally the Methodist is happy in God. Yes, he is always happy because the Methodist has within him that “well of water” which Christ promised. It floods up to overflowing, bringing glorious assurance of the life that never ends. Therefore, the Methodist is a person in whom God’s peace and joy are constantly evident.
The Methodist does not fear God’s wrath for himself. Perfect love has banished fear of God’s punishment from the Meth odist’s heart. For this reason, he is able to rejoice evermore. He does not rejoice in himself or in his achievements. Instead the Methodist rejoices in God, who is his Lord and his Savior.
The Methodist acknowledges God as his Father. Why? Because the Methodist has received from Jesus Christ the power to become a glad and grateful son of the Father.
The Methodist is one who realizes that He belongs to God instead of satan. This is redemption. It is possible only because Jesus gave His life on the cross. He shed His blood to make atonement for the sins of all who believe in Him. The Methodist trusts in Christ alone for his salvation. The Methodist knows that the blood of Jesus has cleansed him from all sin. Through Christ and Christ alone the Methodist has received forgiveness for his sins.
The Methodist never forgets this. And the Methodist shudders as he considers the eternal punishment from which he has been delivered by Jesus Christ. The Methodist gives thanks that God loved him enough to spare him — to blot out his transgressions and iniquities … to atone for them with the shed blood and broken body of His beloved Son.
Having personally experienced deliverance from God’s wrath, the Methodist cannot help rejoicing. He rejoices every time he thinks of his narrow escape from eternal destruction. He rejoices that by God’s kindness he, a sinner, has been placed in a new and right relationship with his Creator. This miracle has been accomplished through Jesus Christ, the Methodist’s beloved Savior.
Whoever thus believes experiences the assurance of God’s love and forgiveness. This clear and certain inner recognition is witness that the Methodist is a son of God by faith. This truth is made known to the Methodist as God sends His own Spirit to bear witness deep within the mind and soul of the Methodist, enabling him to cry out “Father, My Father!” This is the inner witness of God’s Holy Spirit, testifying to the Methodist of his adoption into God’s own family.
The Methodist rejoices because he looks forward confidently to seeing the glory of Christ fully revealed one day. This expectation is a source of great joy, and the Methodist exalts, “Blessed be the God and Father of our Lord Jesus Christ! According to the Father’s abundant mercy He has caused me to be re-born so I can enjoy this eternal hope which never fades or tarnishes. This is an inheritance of faith. It cannot be stolen, lost, or destroyed in any way. It is a pure and permanent hope. God has reserved its fulfillment in eternity for me!”
Having this great hope, the Methodist gives thanks to God at all times, and in all circumstances. For the Methodist knows that God expects His children to be always grateful.
The Methodist receives every happening cheerfully, declaring “Good is the will of the Lord.” Whether the Lord gives or takes away, the Methodist blesses the name of the Lord.
Another characteristic of the Methodist: he has learned to be content, whether he has much or little. When humiliation comes, the Methodist accepts this gladly as the Father’s will. When prosperity and good fortune come, the Methodist likewise gives God the credit. The Methodist accepts all circumstances gladly, knowing that these are God’s doing, intended for his ultimate good.
Whether he is in leisure or suffering pain … whether he is sick or in good health … whether he lives or dies, the Methodist gives thanks to God from the very depths of his heart. For the Methodist trusts that God’s ways are always good … that every wonderful and perfect gift comes to us from God, into whose providential hand the Methodist has committed his body and soul.
The Methodist knows no paralyzing frustration and anxiety! For the Methodist has thankfully cast his every care upon God, never failing to let God know all about his needs and problems.
The Methodist never stops praying. It is second nature for him to pray and not to be discouraged. This does NOT mean that the Methodist is always praying in a church building! (Though it goes without saying that the Methodist misses no opportunity for public worship.) The Methodist is often on his knees in humility before God, but he does not spend all his time in contemplation.
Nor does the Methodist try to beat God’s ears with many words. For the Holy Spirit speaks to God on behalf of the Methodist, expressing his innermost hopes and longings which human words cannot articulate. This alone is true prayer; the language of the heart which overflows with joy, sometimes is best expressed in holy silence before God.
The Methodist’s whole self is tuned to God’s will — at all times, and in all circumstances. Nothing can sever the bond that unites the Methodist and his God. This constant sense of closeness and communion can not be broken by business, leisure, or conversation. This closeness to God is the true sign of the Methodist’s love for His Creator and Redeemer. Therefore, the Methodist walks with God, being constantly aware of Him who is invisible and immortal.
Inscribed indelibly on the Methodist’s heart is the truth that “he who loves God loves his brother also.” This means that the Methodist cares about his neighbor as much as the Methodist cares about himself!
His heart is full of love — for everyone. This love does not stop with the Methodist’s personal acquaintances; it encircles all mankind. Even those who hate the Methodist receive love in return. For like Jesus, the Methodist loves his enemies. And the Methodist loves even God’s enemies, the evil and the unthankful. If the Methodist cannot possibly do good to his enemies, still the Methodist prays for those who trouble and insult him. This is what it means to be “pure in heart.”
The Methodist can experience this purity because God has cleansed the Methodist’s heart, washing away all urge for revenge … all envy … all wrath … all desire for harming another person. Every unkind inclination is gone … every evil lust and desire too. Pride has been purged out of the Methodist mind and heart. Gone also is haughtiness which always causes friction between people.
In place of these “human” weaknesses, the Methodist has taken the character of Christ. This is evident in a true Methodist’s meekness patience in the face of frustration absence of pride … honest estimate of his own strengths and weaknesses.
If anybody causes him trouble, embarrassment or discomfort, the Methodist can forgive. Because God, for the sake of Christ, has forgiven the Methodist for his sins. All of this means that a Methodist never has reason to quarrel and fight with anybody, regardless how great the provocation. And why should the Methodist fight? Nobody can take from him what he considers most important: God and the things of God. The Methodist is immune to conflict because he has crucified his “old self” which used to be directed by the desires and the standards of the lower nature.
There is one great desire which motivates the Methodist: to do not his own will, but God’s. The Methodist’s single intention is to please God. This absorption with God fills the Methodist’s life with radiance, joy, peace at all times. Because the Methodist is focused on God to the exclusion of all else, the light which is God fills the Methodist’s whole being. Thus, he is a child of Light.
So, God reigns alone and supreme within the Methodist. No motion of the Methodist’s mind or conscience is out of tune with God’s gracious, sovereign will. A Methodist’s every thought and action points to the Lord.
Anybody can identify a tree by its fruits. So also, the Methodist is known because his life bears the fruit for God: keeping of all the commandments from the greatest to the very least. The Methodist conscience is clear before God. Whatever God forbids; that the Methodist avoids. Whatever God has commanded, the Methodist does, whether this involves joy or grief, ease or great difficulty, gain or loss. Because the Methodist has been set at liberty by God’s Spirit, he finds his deepest satisfaction in doing God’s will, on earth even as it is in heaven.
The Methodist keeps ALL God’s commandments — not half-heartedly, but with enthusiasm and gladness. The Methodist’s obedience to God is in direct proportion to his love for God. And this “perfect love” is the source of the Methodist’s desire to obey God’s Law 100 percent.
All this means that the Methodist is continually offering his whole self to God … holding back nothing, but giving all to increase the glory of God in the world.
TO BE CONCLUDED IN THE FALL ISSUE
John Wesley is the founder of the Methodist church.
