by Good News | Dec 28, 2009 | Magazine Articles
By Andrew D. Kinsey
“What makes John Wesley so perplexing?” That opening question sets the stage for Jason Vickers’ stimulating new book, Wesley: A Guide for the Perplexed (Continuum). Associate Professor of Theology and Wesley Studies at United Theological Seminary in Dayton, Vickers points to three perplexities.
First, despite Wesley’s insistence to preach “plain truth for plain people,” interpreters over the years have argued otherwise. For example, though Wesley said he would not leave the Church of England, many scholars believe that his actions pointed toward establishing a new movement, if not denomination; and though Wesley said he was a “High Church Tory” in a confessional state, several recent interpreters maintain that he was really a proto-liberal democrat all along. Inconsistencies, as well as suspicions, persist.
Second, scholars disagree about Wesley’s interactions with the age in which he lived, seeing him either as a reactionary who sought a “primitive” Christianity with miracles and demons to boot, or a thorough-going progressive adapting the faith to modern trends. Both perspectives buy into a common secularization theory regarding eighteenth century English society; however, as Vickers notes, both also fail to see the nuances and complexity of the age.
Third, we fail to recognize the unity in Wesley’s theological, ecclesiastical, and political commitments. Here, scholars have difficulty with what they see as Wesley’s democratic impulse on the one hand and his hierarchical style of leadership on the other. Indeed, as Vickers states, Wesley was quick to say that Methodists were “no republicans and never intended to be.” In fact, often overlooked in this debate are Wesley’s skills in maneuvering Methodists between competing political loyalties and philosophies. It is difficult to know, for instance, given our own democratic proclivities, what to do with Wesley’s statement “mark the man who talks of loving the Church, and does not love the King.” Similarly, it is also difficult to know how to interpret his commitment to the monarchy with his view of unlimited atonement; that is, “the people have no role,” but “salvation is for all people.” Coherency in Wesley studies has been difficult to find.
Enter Vickers’ case for the unity of Wesley’s ecclesiastical, political, and theological thought. Vickers navigates the terrain of eighteenth century England, depicting Wesley as a man of the Church of England and a monarchical constitutionalist. Again, while nothing new, it supplies a helpful review.
Vickers emphasizes how Wesley was a man of his times—pointing out that Wesley out of context only leads to more inconsistencies, while reading more into Wesley fails as well. Vickers’ key here is the Anglican stabilization thesis as a way beyond the perplexity: as an Anglican priest and supporter of the crown, Wesley exhibited a keen awareness of the need for the stability of a confessional church and state. By placing the Trinity and sacraments at the center of the Christian life, Wesley not only sought to renew the church but also to cultivate stability beyond it. Therefore, Wesley’s political theology combines the essentials of orthodoxy with the spirit of generosity, maintaining both church and state on the one hand while allowing room for toleration on the non-essentials on the other, avoiding extremes on all sides. A thread of consistency begins to appear.
But the thread is woven tightly. Here, Vickers picks up Theodore Weber’s latest work with respect to Wesley’s theological politics of a confessional state: Wesley’s High Church Anglicanism supports his Tory inclinations. Pointing out inconsistencies in Wesley’s political theology, Weber notes how Wesley’s hierarchical vision of God does not cohere with his understanding of constitutionalism; that is, if Wesley affirms that God is ultimately bestowing authority from above through the King, how can he also affirm authority from below through the people? If God has provided the benefits of salvation to all, how can only a few have rule?
What makes for consistency in Wesley’s thought? The answer is covenantal Arminianism—the view that God intends salvation for all, but that through Christ’s covenant on the cross, repentance and obedience are also necessary; for without obedience there is no real faith, and without faith the universal scope of salvation goes unrealized. Therefore, as Vickers states, a strong compatibility exists between Wesley’s view of the atonement and his constitutional monarchianism: “Just as the constitution restricts the absolute power of the King, so the atoning blood of Christ constrains the absolute power of God. Moreover, because the constitution precedes the birth of English subjects, the rights and liberties that it grants can in no way be thought of as deserved. Similarly, because the covenant of grace precedes the birth of all people, its benefits are a matter of sheer generosity. In both cases, the appropriate response is gratitude and joyful obedience.” Covenant, church, and constitution are all matters of divine gratuity, offering forms of grace before our faithful response.
What are the benefits of reading Wesley in this way? The first is honesty. Wesley resists easy conformity to the whims of our age. Dealing with Wesley on his own terms is a first step toward understanding his gifts and limitations for the church’s renewal. Hijacking Wesley for narrow theological and political purposes is a non-starter. The many portraits of Wesley, while illuminating, must be kept in balance, whether dealing with Albert C. Outler’s “folk theologian,” Henry D. Rack’s “reasonable enthusiast,” or Howard A. Synder’s “radical renewalist,” to name a few. Wesley resists historical conformity. The same goes for applying other frames of reference to Wesley as well; e.g., viewing him either as a proponent of “process theology” or as a proto-liberal of democracy. Vickers’ book helps in this regard.
Second is the link between covenantal Arminianism and divine providence. As spiritual director and evangelist, Wesley was able to discern God’s hand in the church and world; the Spirit was being poured out on all flesh. And yet, seeing God’s hand in all things, including Wesley’s theological, ecclesiastical, and political commitments, lends credence to the argument as to why Wesley stayed in the Church of England and yet led the Methodists: he realized that leaving either would be tantamount to turning against God.
At the core of Wesley’s faith was a robust vision of God’s grace, being realized in faithful obedience. It’s a vision that resonates today.
Vickers states in the introduction that his volume is intended for a broad academic audience, especially students of church history, theology, and politics. Fair enough, but it would be too limited. Wesley: A Guide for the Perplexed needs thoughtful reading among leaders in the church; that is, it needs the kind of reception that will rekindle our imaginations, reminding us all that what ties the various pieces of Wesley together (as well as ourselves) is God’s transforming grace, and that such pieces, while often in tension, do not have to be so perplexing.
Andrew D. Kinsey is co-pastor of Grace United Methodist Church in Franklin, Indiana. He is an ordained elder of the South Indiana Annual Conference.
by Steve | Jan 26, 2000 | Uncategorized
Archive: Mustard Seed Evangelism
By Rob Frost
January/February 2000
Good News
A new era has dawned, and a new landscape is emerging, and new challenges face us on every side. The great news about Jesus has shaped world history for 2,000 years, and we must find new ways of presenting it in the new millennium.
The task of evangelism can sometimes feel pretty daunting. Small congregations can be overwhelmed by the task, ill-equipped for outreach, and outnumbered a thousand-to-one by those who have no interest in the Christian faith.
In each mustard seed of the gospel, however, there is incalculable growth potential, and its prospects far exceed our capacity to understand how it happens. Jesus said: “The kingdom of heaven is like a mustard seed, which a man took and planted in his field. Though it is the smallest of all your seeds, yet when it grows it is the largest of garden planes” (Matthew 13:31-32).
One summer I went to help my friend bring in the harvest on his Yorkshire farm. I had no idea what harvesting would be like, and as I learned how to drive the tractor, throw bales of straw into the barn, and unclog the bailer, I began to realize just how stressful farming can be!
Each night my friend Richard and I would stagger back to the farmhouse covered in sweat and grime, but with a glow of satisfaction that all was safely gathered in.
One day we had to take a trailer full of oil seed rape from the combine harvester in the field to the large storage silo in the farmyard. I rode through the village on the back of this trailer piled high with shifting seed. As we sped through the village, I held on to the swaying trailer but gradually began to sink lower and lower into the cargo until my Wellington boots and trousers were so full with the oily black seed that I couldn’t move. It was not a pleasant experience!
When we arrived at the farmyard my friend lowered a large black suction pipe into the trailer and watched as the seed was sucked up into the silo. He sighed, “This stuff is amazing … we sow it in pounds and reap it in tons!”
Eventually I was released! And as I watched the crop gradually disappearing into the silo, I remembered the parable of the mustard seed and for the first time understood the full force of its meaning.
The parable of the mustard seed really came alive for me, however, a few years ago when I visited
, along the coast of southwest England. Every year, thousands of Christians from around the world visit this large amphitheater situated miles away from anything! It’s the site where John Wesley preached to the Cornish tin miners in the open air, and where hundreds of them found Jesus Christ as Savior. It was the spark that lit the eighteenth century revival!
When I visited the site a few years ago, there were hundreds of young Methodists from all over the world sitting in the amphitheater. As I gazed around at that great crowd, I was overwhelmed by the thought that the preaching of John Wesley 200 years ago could result in a worldwide denomination that currently has a membership of over 60 million people!
It was a powerful demonstration that the growth potential in any seed of the gospel is greater than even that of a mustard seed! Our approach to evangelism, therefore, is different from that of a sales force for a new product, or an advertising agency selling a new brand!
Sadly, in many towns and cities God’s tool for evangelism, the local church, has become a blunt instrument. Congregations don’t recognize the crucial importance of an ongoing evangelistic ministry, and too often follow an agenda that is more about servicing the flock rather than searching for lost sheep.
I am encouraged that some local churches are waking up to their evangelistic task and are discovering the vital role that they can play in the re-evangelization of their area. The local church is the God-ordained unit for mission and it’s time that each fellowship began to develop a sense of responsibility for evangelism.
The motivation shouldn’t be to “get extra members” but to fulfill Christ’s Great Commission to go into all the world and preach the gospel. In a highly secularized society such as ours, local church mission must be about bridging the gap between church and community, about building real relationships with the local people, and about sharing our faith with people where they are. It’s about taking the church out into the world.
The Christian faith is a faith to give away. The Scriptures are constantly encouraging us to share our faith in Christ with others. The most important motivation for evangelism is the love of God, and it’s not to be shared in a pushy way but in a style that demonstrates God’s love.
The most effective team for witness and follow-up in a community is a group of local Christians who live their lives as though they are always “on mission” for the Lord. The most effective place for the nurture and care of new Christians is the local church.
This is the time to awaken the sleeping giant! To mobilize the tens of thousands of dormant Christians in our churches, and to see the vision of a lost world and the mind-blowing power in each seed of the Christian gospel.
All four gospels end with Jesus Christ giving his disciples the charge to evangelize. The best known reference comes from Matthew where Jesus says: “All authority in heaven and on earth has been given to me. Therefore go and make disciples of all nations … And surely I will be with you always to the very end of the age” (Matthew 28:16-20).
A new millennium. A new opportunity. Let’s get the job done!
At the time of this article’s publication, Rob Frost was the national evangelist of the Methodist Church in the United Kingdom and host of Premier Radio’s Sunday Breakfast Show in London. He was the co-author, with David Wilkinson, of A New Start! Hopes and Dreams for the new Millennium (Hodder & Stoughton). Dr. Frost (1950-2007) was also the founder of Easter People, a week long worship and teaching event attended by thousands. We considered him a beloved friend. Photo: Gwennap Pit in Cornwall, England.
by Steve | Mar 1, 1976 | Archive - 1976
Archive: On Resurrection from the Dead
“But in fact Christ has been raised from the dead, the first fruits of those who have fallen asleep.” I Corinthians 15:20
This message was originally published by Benjamin Calamy, D.D., Vicar of St. Lawrence, Jewry, London, In 1704. Later John Wesley abridged and revised the message and used it himself. We have continued the evolution by phrasing It In today’s language. – Charles W. Keysor, Editor
“Now if Christ be preached that He rose from the dead, how say some among you that there is no resurrection of the dead?” (I Corinthians 5:12). It cannot any longer seem impossible to you that God should raise the dead; since you have so plain an example of it in our Lord, who was dead and is alive. And the same power which raised Christ, must also be able to raise our immortal bodies from death.
“But some man will say, How are the dead raised up? and with what body do they come?” (I Corinthians 15:35). How is it possible that these bodies should be raised again, which have mouldered into fine dust – that dust scattered over the face of the earth, dispersed far as the havens are wide?
How are the dead raised up?
The plain notion of a resurrection requires that the self-same body that dies should rise again. Nothing can be said to be raised again but the very body that died. There are many places of Scripture that plainly declare it. In I Corinthians 15:53, Paul says, “This corruptible must put on incorruption, and this mortal must put on immortality.” “This mortal” and ‘this corruptible” can only mean that body which we now carry with us, and shall one day lay down in the dust.
We read in Daniel 12:2, “Many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.” “Sleep” and “awake” imply that when we arise from the dead, our bodies will be as much the same as they are when we awake from sleep.
In John 5:28, 29, our Lord affirms: “The hour is coming, in which all that are in the graves shall hear His [Christ’s] voice, and come forth; they that have done good unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.” Now if the same body does not rise again, what need is there of opening the graves at the end of the world? The graves can give up no bodies but those which were laid in them.
To this we need only add the words of St. Paul: “The Lord Jesus Christ … shall change our vile body, that it may be fashioned like unto His glorious body” (Philippians 3:21a). This “vile body” can be no other than that with which we are now clothed, which must be restored to life again.
In all this there is nothing incredible or impossible. God can distinguish and keep unmixed from all other bodies the particular dust into which our several bodies are dissolved. He can gather it together and join it again. For God is infinite both in knowledge and power. “He knows the number of stars and calls them all by their names”(Psalm 147:4). He can tell the number of sands on the seashore.
May not the same Power collect the ruins of our corrupted bodies and restore them to their former condition? God can form this dust, so gathered together, into the same body it was before. It is no more wonderful than forming a human body in the womb, which we have daily experience of, and is doubtless as strange an instance of divine power as the resurrection can possibly be.
When God has raised this body, He can enliven it with the same soul that inhabited it before. Our Savior Himself was dead, rose again, and appeared alive to His disciples and others. They who had lived with Him for many years were then fully convinced that He was the same Person they had seen die on the cross.
The resurrection of the same body is by no means impossible to God. That which He has promised He is also able to perform, by that mighty power by which “He is able even to subdue all things unto Himself” (Philippians 3:21b).
Though we cannot exactly tell the manner how it shall be done, yet this ought not to in the least weaken our belief in this important article of our faith. It is enough that He to whom all things are possible, has passed His word that He will raise us again.
The change which shall be made in our bodies at the resurrection, according to the Scriptural account, will consist chiefly in these four things: (1) our bodies shall be raised immortal and incorruptible, (2) they shall be raised in glory, (3) they shall be raised in power, (4) they shall be raised spiritual bodies.
What frail things these bodies are! How soon are they disordered! To what a troop of diseases, pains and other infirmities are they constantly subject! But our hope and our comfort are that we shall shortly be delivered from this burden of flesh. When “God shall wipe away all tears from [our] eyes, and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away” (Revelation 21:4). When we shall have once passed from death unto life, we shall be eased of all the troublesome cares of our bodies which now take up so much of our time and thoughts. We shall be set free from all those mean and tiresome labors which we must now undergo to support our lives. A mind free from all trouble and guilt, in a body free from all pains and diseases. Thus our mortal bodies will be raised immortal. They shall not only always be always preserved from death, but the nature of them shall be wholly changed, so they cannot die any more.
The excellency of our heavenly bodies will probably arise from the happiness of our souls. The unspeakable joy we shall feel will break through our bodies and shine forth from our faces.
In the present state, our bodies are no better than cogs and fetters which confine and restrain the freedom of the soul. The corruptible body presses down upon the soul. Our dull, sluggish, inactive bodies are unable, or backward, to obey the commands of the soul. But in the other life, “they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; they shall walk, and not faint” (Isaiah 40:31). Our heavenly bodies shall be as active and nimble as our thoughts are. For our bodies shall be raised in power!
They shall also be raised as “spiritual bodies.” After resurrection, our bodies shall wholly serve our spirits, minister to them, depend on them. By a “natural body” we understand one fitted for this lower, sensible world, for this earthly state. A “spiritual body” is one that is suited to a spiritual state, to an invisible world, to the life of angels. We shall not be weary of singing praises to God through infinite ages.
The best way of preparing ourselves to live in those heavenly bodies is by cleansing ourselves more and more from all earthly affections, and by weaning ourselves from this body and all the pleasures that are peculiar to it. We should begin, in this life, to loosen the knot between our souls and this mortal flesh; to refine our affections, and raise them from things below to things above. A soul wholly taken up with this earthly body is not fit for the glorious mansions above. A sensual mind is so wedded to bodily pleasures that it cannot enjoy itself without them. Those who are such would find it the greatest unhappiness to be clothed in spiritual bodies. It would be like a beggar in the clothes of a king. Such glorious bodies would be uneasy on them. They would not know what to do in them; they would be glad to retire and put on their old rags again.
But when we are washed from the guilt of our sins, and cleansed from all filthiness of flesh and spirit by faith in the Lord Jesus Christ, then we shall long to be dissolved, and to be with our exalted Savior. We shall always be ready to take wing for the other world, where we shall at last have a body suited to our spiritual appetites.
Thus we may see how to account for the different degrees of glory in the heavenly world. For although all the children of God shall have glorious [resurrection] bodies, yet the glory of them all shall not be equal. “As one star differeth from another star in glory, so also is the resurrection of the dead” (I Corinthians 15:41b, 42a). They shall all shine as stars. But those who, by a constant diligence in welldoing have attained to a higher measure of purity than others, shall shine more bright than others. They shall appear as more glorious stars. It is certain that the most heavenly bodies will be given to the most heavenly souls. And this is no little encouragement to us to make the greatest progress we possibly can in the knowledge and love of God. Since the more we are weaned from things of the earth now, the more glorious will our bodies be at the resurrection.
Let this fortify us against the fear of death. It is now disarmed and can do us no hurt. It divides us, indeed, from this body awhile-but it is only that we may receive it again more glorious. So be “steadfast, unmovable, always abounding in the work of the Lord” (I Corinthians 15:58). Then let death prevail over (and pull down) this house of clay! God has promised to raise it up again, infinitely more beautiful, strong and useful.
by Steve | Jun 1, 1967 | Uncategorized
Archive: The Character of a Methodist
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.
