From Wesley:
"I went to America, to convert the Indians; but oh! who shall convert me? who, what is he that will deliver me from this evil heart of mischief? I have a fair summer religion. I can talk well; nay, and believe myself, while no danger is near; but let death look me in the face, and my spirit is troubled. Nor can I say, 'To die is gain!'
I think Wesley's words speak to a lot of individuals in this world. It is easy to be a fair weather Christian, to follow the teachings and principles of God when life is good and all is well. I think many fall astray when difficulties arise, but it is when life is difficult that we need to cling heavily to the Lord. Wesley left America after less than two years of ministry, and left behind a cloud of controversy and court allegations. I think its possible that Wesley needed an experience like Georgia to come to a place where he could fully engage in ministry the way God wanted him to.
Wednesday, March 21, 2012
Monday, March 19, 2012
Things Get Ugly In Georgia
Sunday, August 7.—I repelled Mrs. Williamson from the holy communion. and Monday, [July] 8, Mr. Recorder, of Savannah, issued out the warrant following:
“Georgia. Savannah ss.
“To all Constables, Tithingmen, and others, whom these may concern:
“You, and each of you, are hereby required to take the body of John Wesley, Clerk:
“And bring him before one of the Bailiffs of the said town to answer the complaint of William Williamson and Sophia, his wife, for defaming the said Sophia, and refusing to administer to her the sacrament of the Lord’s supper in a public congregation without cause; by which the said William Williamson is damaged one thousand pound sterling; and for so doing, this is your warrant, certifying what you are to do in the premises. Given under my hand and seal the 8th day of August, Anno. dom. 1737.
Tho. Christie.”
Tuesday, 9.—Mr. Jones, the constable, served the warrant, and carried me before Mr. Bailiff Parker and Mr. Recorder. My answer to them was that the giving or refusing the Lord’s supper being a matter purely ecclesiastical, I could not acknowledge their power to interrogate me upon it. Mr. Parker told me: “However, you must appear at the next Court, holden for Savannah.” Mr. Williamson, who stood by, said: “Gentlemen, I desire Mr. Wesley may give bail for his appearance.” But Mr. Parker immediately replied: “Sir, Mr. Wesley’s word is sufficient.”
Thursday, 11.—Mr. Causton came to my house and, among many other sharp words, said: “Make an end of this matter; thou hadst best. My niece to be used thus! I have drawn the sword and I will never sheath it till I have satisfaction.”
Soon after, he added: “Give the reasons of your repelling her before the whole congregation.” I answered: “Sir, if you insist upon it, I will; and so you may be pleased to tell her.” He said, “Write to her, and tell her so yourself.” I said, “I will”; and after he went I wrote as follows:
“To Mrs. Sophia Williamson
“At Mr. Causton’s request, I write once more. The rules whereby I proceed are these:
“’So many as intend to be partakers of the holy communion, shall signify their names to the curate, at least some time the day before.’ This you did not do.
“’And if any of these have done any wrong to his neighbors, by word or deed, so that the congregation be thereby offended, the curate shall advertise him that in any wise he presume not to come to the Lord’s table until he hath openly declared himself to have truly repented.’
“If you offer yourself at the Lord’s table on Sunday, I will advertise you (as I have done more than once) wherein you have done wrong. And when you have openly declared yourself to have truly repented, I will administer to you the mysteries of God. [1]
“John Wesley
“August 11, 1737”
Mr. Delamotte carrying this, Mr. Causton said, among many other warm sayings: “I am the person that is injured. The affront is offered to me; and I will espouse the cause of my niece. I am ill used, and I will have satisfaction, if it be to be had in the world.”
Which way this satisfaction was to be had, I did not yet conceive; but on Friday and Saturday it began to appear; Mr. Causton declared to many persons that “Mr. Wesley had repelled Sophy from the holy communion purely out of revenge, because he had made proposals of marriage to her which she rejected, and married Mr. Williamson.”
At this point, I would imagine Mr. Wesley to be very discouraged at his work in Georgia. So far, he has not been able to do anything he intended to set out to do, and now he finds himself in the middle of a drama fit for a daytime soap opera. I can imagine that he was very frustrated with the situation, and with his call to work in Georgia.
“Georgia. Savannah ss.
“To all Constables, Tithingmen, and others, whom these may concern:
“You, and each of you, are hereby required to take the body of John Wesley, Clerk:
“And bring him before one of the Bailiffs of the said town to answer the complaint of William Williamson and Sophia, his wife, for defaming the said Sophia, and refusing to administer to her the sacrament of the Lord’s supper in a public congregation without cause; by which the said William Williamson is damaged one thousand pound sterling; and for so doing, this is your warrant, certifying what you are to do in the premises. Given under my hand and seal the 8th day of August, Anno. dom. 1737.
Tho. Christie.”
Tuesday, 9.—Mr. Jones, the constable, served the warrant, and carried me before Mr. Bailiff Parker and Mr. Recorder. My answer to them was that the giving or refusing the Lord’s supper being a matter purely ecclesiastical, I could not acknowledge their power to interrogate me upon it. Mr. Parker told me: “However, you must appear at the next Court, holden for Savannah.” Mr. Williamson, who stood by, said: “Gentlemen, I desire Mr. Wesley may give bail for his appearance.” But Mr. Parker immediately replied: “Sir, Mr. Wesley’s word is sufficient.”
Thursday, 11.—Mr. Causton came to my house and, among many other sharp words, said: “Make an end of this matter; thou hadst best. My niece to be used thus! I have drawn the sword and I will never sheath it till I have satisfaction.”
Soon after, he added: “Give the reasons of your repelling her before the whole congregation.” I answered: “Sir, if you insist upon it, I will; and so you may be pleased to tell her.” He said, “Write to her, and tell her so yourself.” I said, “I will”; and after he went I wrote as follows:
“To Mrs. Sophia Williamson
“At Mr. Causton’s request, I write once more. The rules whereby I proceed are these:
“’So many as intend to be partakers of the holy communion, shall signify their names to the curate, at least some time the day before.’ This you did not do.
“’And if any of these have done any wrong to his neighbors, by word or deed, so that the congregation be thereby offended, the curate shall advertise him that in any wise he presume not to come to the Lord’s table until he hath openly declared himself to have truly repented.’
“If you offer yourself at the Lord’s table on Sunday, I will advertise you (as I have done more than once) wherein you have done wrong. And when you have openly declared yourself to have truly repented, I will administer to you the mysteries of God. [1]
“John Wesley
“August 11, 1737”
Mr. Delamotte carrying this, Mr. Causton said, among many other warm sayings: “I am the person that is injured. The affront is offered to me; and I will espouse the cause of my niece. I am ill used, and I will have satisfaction, if it be to be had in the world.”
Which way this satisfaction was to be had, I did not yet conceive; but on Friday and Saturday it began to appear; Mr. Causton declared to many persons that “Mr. Wesley had repelled Sophy from the holy communion purely out of revenge, because he had made proposals of marriage to her which she rejected, and married Mr. Williamson.”
At this point, I would imagine Mr. Wesley to be very discouraged at his work in Georgia. So far, he has not been able to do anything he intended to set out to do, and now he finds himself in the middle of a drama fit for a daytime soap opera. I can imagine that he was very frustrated with the situation, and with his call to work in Georgia.
Monday, February 20, 2012
Conflict Amongst the Parishioners
"Sunday, July 3.—Immediately after the holy communion, I mentioned to Mrs. Williamson (Mr. Causton’s niece) some things which I thought reprovable in her behavior. At this she appeared extremely angry; said she did not expect such usage from me; and at the turn of the street, through which we were walking home, went abruptly away. The next day Mrs. Causton endeavored to excuse her; told me she was exceedingly grieved for what had passed the day before and desired me to tell her in writing what I disliked; which I accordingly did the day following."
I picked this passage because Wesley's account gives me the impression that he was incredibly out of touch with his people skills. To translate, Wesley basically comes out right after church and says, "Oh by the way, you need to quit acting like a heathen with your sinful ways." Not exactly people friendly. No wonder she went abruptly away. I take it at this point in his ministry, he had the "speak the truth" part down pat, but was not yet too keen on speaking that truth in love. A little tact and planning goes a long way when you are trying to confront someone.
I picked this passage because Wesley's account gives me the impression that he was incredibly out of touch with his people skills. To translate, Wesley basically comes out right after church and says, "Oh by the way, you need to quit acting like a heathen with your sinful ways." Not exactly people friendly. No wonder she went abruptly away. I take it at this point in his ministry, he had the "speak the truth" part down pat, but was not yet too keen on speaking that truth in love. A little tact and planning goes a long way when you are trying to confront someone.
Friday, February 17, 2012
Struggles at Sea
Monday, 26.—My brother and I set out for Charleston, in order to his embarking for England; but the wind being contrary, we did not reach Port Royal, forty miles from Savannah, till Wednesday evening. The next morning we left it. But the wind was so high in the afternoon, as we were crossing the neck of St. Helena’s sound, that our oldest sailor cried out, “Now everyone must take care of himself.” I told him, “God will take care for us all.” Almost as soon as the words were spoken, the mast fell. I kept on the edge of the boat, to be clear of her when she sank (which we expected every moment), though with little prospect of swimming ashore against such a wind and sea. But “How is it that thou hadst no faith?” The moment the mast fell, two men caught it and pulled it into the boat; the other three rowed with all their might, and “God gave command to the wind and seas”; so that in an hour we were safe on land.
I love the depiction of being saved at sea, and the parallels that Wesley places with the story of Jesus calming the storm. I love the Wesley was able to experience for himself and event similar to one of the most powerful moments in the ministry of Jesus Christ. I love his fearful response; Wesley has read the story of the storm, has seen how the disciples responded, knows what Jesus did, yet still falls under the block of "How is it that thou hadst no faith?" I think oftentimes when in the perils of nature, we are quick to forget the one that created and can control the very nature we are afraid of.
I love the depiction of being saved at sea, and the parallels that Wesley places with the story of Jesus calming the storm. I love the Wesley was able to experience for himself and event similar to one of the most powerful moments in the ministry of Jesus Christ. I love his fearful response; Wesley has read the story of the storm, has seen how the disciples responded, knows what Jesus did, yet still falls under the block of "How is it that thou hadst no faith?" I think oftentimes when in the perils of nature, we are quick to forget the one that created and can control the very nature we are afraid of.
Friday, February 3, 2012
Wesley's Struggles
"Tuesday, 22.—Observing much coldness in M ----‘s behaviour, I asked him the reason of it. He answered, “I like nothing you do. All your sermons are satires upon particular persons, therefore I will never hear you more; and all the people are of my mind; for we won’t hear ourselves abused.
“Besides, they say, they are Protestants. But as for you, they cannot tell what religion you are of. They never heard of such a religion before. They do not know what to make of it. And then your private behaviour: all the quarrels that have been here since you came, have been ‘long of you. Indeed there is neither man nor woman in the town who minds a word you say. And so you may preach long enough; but nobody will come to hear you.”
He was too warm for hearing an answer. So I had nothing to do but to thank him for his openness and walk away."
It would appear that Wesley went to minister to a place where he wasn't gifted to minister to. I imagine that it was very discouraging for him to hear such scathing remarks in regard to his ability to clearly communicate the Gospel to these people. How hard must it have been to hear "And so you may preach long enough; but nobody will come to hear you".
It makes me wonder if this was a mistake Wesley made by impulsively embarking to Georgia without any prayerful consideration, or whether this was an event that God wanted Wesley to go on so that he could experience difficulty and be a better preacher because of it. Either way, in the broad scope of Wesley's life, it was probably a good endeavor to go on, being that it seems to bring him back down to Earth in regard to his viewpoints on salvation and ministering to others.
“Besides, they say, they are Protestants. But as for you, they cannot tell what religion you are of. They never heard of such a religion before. They do not know what to make of it. And then your private behaviour: all the quarrels that have been here since you came, have been ‘long of you. Indeed there is neither man nor woman in the town who minds a word you say. And so you may preach long enough; but nobody will come to hear you.”
He was too warm for hearing an answer. So I had nothing to do but to thank him for his openness and walk away."
It would appear that Wesley went to minister to a place where he wasn't gifted to minister to. I imagine that it was very discouraging for him to hear such scathing remarks in regard to his ability to clearly communicate the Gospel to these people. How hard must it have been to hear "And so you may preach long enough; but nobody will come to hear you".
It makes me wonder if this was a mistake Wesley made by impulsively embarking to Georgia without any prayerful consideration, or whether this was an event that God wanted Wesley to go on so that he could experience difficulty and be a better preacher because of it. Either way, in the broad scope of Wesley's life, it was probably a good endeavor to go on, being that it seems to bring him back down to Earth in regard to his viewpoints on salvation and ministering to others.
Wesley arrives in Georgia
"Saturday, 7.—Mr. Oglethorpe returned from Savannah with Mr. Spangenberg, one of the pastors of the Germans. I soon found what spirit he was of and asked his advice with regard to my own conduct. He said, “My brother, I must first ask you one or two questions. Have you the witness within yourself? Does the Spirit of God bear witness with your spirit that you are a child of God?” I was surprised, and knew not what to answer. He observed it and asked, “Do you know Jesus Christ?” I paused and said, “I know He is the Saviour of the world.” “True,” replied he; “but do you know He has saved you?” I answered, “I hope He has died to save me.” He only added, “Do you know yourself?” I said, “I do.” But I fear they were vain words."
In reading this passage from Wesley's journal, I find it amazing that Wesley has decided to embark on a treacherous journey across the sea to preach salvation to the heathens, yet he is uncertain about his own standing with Christ. It appears that he has an academic knowledge of Christ, a head knowledge of his salvation, yet he is uncertain whether he has any personal heart knowledge of his salvation. He seems to know a lot about God, but he doesn't seem to really know him personally.
In reading this passage from Wesley's journal, I find it amazing that Wesley has decided to embark on a treacherous journey across the sea to preach salvation to the heathens, yet he is uncertain about his own standing with Christ. It appears that he has an academic knowledge of Christ, a head knowledge of his salvation, yet he is uncertain whether he has any personal heart knowledge of his salvation. He seems to know a lot about God, but he doesn't seem to really know him personally.
Sunday, January 15, 2012
On board a ship to Georgia
Here is an excerpt I found interesting:
Sunday, November 23, 1735: At night I was awakened by the tossing of the ship and roaring of the wind, and plainly showed I was unfit, for I was unwilling, to die.
I find if very interesting that the fear of death creeps in on Mr. Wesley. He states that he is unwilling to die, unwilling to come to meet eternity. At this point Wesley is in his 30s, and he is well educated man in the things of God, especially knowing the teachings of life after death. Yet here we find a man unwilling to meet his maker. I think this is a good example of what Wesley characterized as being unsure of his salvation; he would later attest to this assurance at the Aldersgate meeting a couple of years later.
Sunday, November 23, 1735: At night I was awakened by the tossing of the ship and roaring of the wind, and plainly showed I was unfit, for I was unwilling, to die.
I find if very interesting that the fear of death creeps in on Mr. Wesley. He states that he is unwilling to die, unwilling to come to meet eternity. At this point Wesley is in his 30s, and he is well educated man in the things of God, especially knowing the teachings of life after death. Yet here we find a man unwilling to meet his maker. I think this is a good example of what Wesley characterized as being unsure of his salvation; he would later attest to this assurance at the Aldersgate meeting a couple of years later.
Exploring John Wesley's Theology
Greetings my mom, my mother-in-law, and anyone who might stumble upon this blog!
I'm back, and badder than ever, and This course will be dealing with John Wesley's Theology.
This module will mostly cover excerpts from the Journal of John Wesley, noting my insights and feelings from particular readings. The first of which is this:
Upon his (Wesley's Father) encouragement we still continued to meet together as usual; and to confirm one another, as well as we could, in our resolutions to communicate as often as we had opportunity (which is here once a week); and do what service we could to our acquaintance, the prisoners, and two or three poor families in the town.
This particular excerpt dealt with the origins of the Holy Club. I like this excerpt because Wesley clearly communicates to me the art of living in Christian fellowship with other believers. He spells out three things that I believe are significant:
1) Meeting Together: I think it is important for Christians to meet together on a regular basis, both in and out of the church service. I have had the privilege of meeting with my Pastor and other men from our church for coffee every once in a while, and the times I get to do that lift me up and affirm my call to ministry.
2) Confirm one another & communicate: I believe that it is important as a Pastor to meet with other pastors and confirm the work we are doing. I think a lot of laypeople do not fully understand the amount of energy that is put into being a minister, and I believe Pastors need regular support and confirmation from their peers.
3) Service: Wesley outlines engaging in service to acquaintances, prisoners, and to the poor. I think all three of these areas are great opportunities for individuals to engage and support those who may or may not believe in Christ.
I'm back, and badder than ever, and This course will be dealing with John Wesley's Theology.
This module will mostly cover excerpts from the Journal of John Wesley, noting my insights and feelings from particular readings. The first of which is this:
Upon his (Wesley's Father) encouragement we still continued to meet together as usual; and to confirm one another, as well as we could, in our resolutions to communicate as often as we had opportunity (which is here once a week); and do what service we could to our acquaintance, the prisoners, and two or three poor families in the town.
This particular excerpt dealt with the origins of the Holy Club. I like this excerpt because Wesley clearly communicates to me the art of living in Christian fellowship with other believers. He spells out three things that I believe are significant:
1) Meeting Together: I think it is important for Christians to meet together on a regular basis, both in and out of the church service. I have had the privilege of meeting with my Pastor and other men from our church for coffee every once in a while, and the times I get to do that lift me up and affirm my call to ministry.
2) Confirm one another & communicate: I believe that it is important as a Pastor to meet with other pastors and confirm the work we are doing. I think a lot of laypeople do not fully understand the amount of energy that is put into being a minister, and I believe Pastors need regular support and confirmation from their peers.
3) Service: Wesley outlines engaging in service to acquaintances, prisoners, and to the poor. I think all three of these areas are great opportunities for individuals to engage and support those who may or may not believe in Christ.
Thursday, November 3, 2011
Motivator #11
John Fischer tells of attending a “birthday bash” at the Starplex amphitheater in Dallas. The partygoers were there to celebrate the anniversary of a local alternative rock station. On that summer night the smoke from tobacco “and some other leaves” hung low. One Christian group—Jars of Clay—was the only Christian group to appear. The man next to Fischer had five earrings on his face, only two of which were on his ears. As Fischer looked out over the crowd, six young men—Jars of Clay—slipped onstage and began to sing, “Arms nailed down, are you telling me something?” Fischer said to himself, “We’ve waited a long time for this.”
Noticing Fischer’s backstage pass, the man with the facial jewelry asked Fischer, “Are you with Jars?” “Yes,” Fischer answered. The man continued, “If you’re going to see them afterwards, would you thank them for me? I became a Christian listening to their CD. I played it over and over and figured out just about everything. I went and got a Christian friend of mine—pulled him out of a party—and told him I wanted to get saved right away. He didn’t believe me. You wouldn’t have either. I hated Christians.” (John Fischer, Fearless Faith: Living Beyond the Walls of “Safe” Christianity (Eugene, OR: Harvest House Publishers, 2002), 221-23.)
I think this is a testimony of the power of the Gospel to be proclaimed through a variety of mediums. The man in this story probably would never receive belief in Christ in a traditional way, from a church service or a bible study. He received the message through a medium that was culturally applicable to him: music. The Gospel of Christ was communicated to this young man through the lyrics and music of Jars of Clay, a medium that only Jars of Clay could uniquely portray in the way that they did. Jars of Clay did what they were called to do as followers of Christ: proclaim the Gospel of God. They did it in a way that reaches a unique group of people, and I believe that is the beauty of the unique differences that make up the body of Christ.
Noticing Fischer’s backstage pass, the man with the facial jewelry asked Fischer, “Are you with Jars?” “Yes,” Fischer answered. The man continued, “If you’re going to see them afterwards, would you thank them for me? I became a Christian listening to their CD. I played it over and over and figured out just about everything. I went and got a Christian friend of mine—pulled him out of a party—and told him I wanted to get saved right away. He didn’t believe me. You wouldn’t have either. I hated Christians.” (John Fischer, Fearless Faith: Living Beyond the Walls of “Safe” Christianity (Eugene, OR: Harvest House Publishers, 2002), 221-23.)
I think this is a testimony of the power of the Gospel to be proclaimed through a variety of mediums. The man in this story probably would never receive belief in Christ in a traditional way, from a church service or a bible study. He received the message through a medium that was culturally applicable to him: music. The Gospel of Christ was communicated to this young man through the lyrics and music of Jars of Clay, a medium that only Jars of Clay could uniquely portray in the way that they did. Jars of Clay did what they were called to do as followers of Christ: proclaim the Gospel of God. They did it in a way that reaches a unique group of people, and I believe that is the beauty of the unique differences that make up the body of Christ.
Saturday, October 29, 2011
Motivator #10
“Would not openness to other religions relativize the truth claims of Christianity? How can Christians be [attentive, respectful, and patient toward] persons of other faiths without undermining their own convictions not only [regarding] the validity of Christianity, but the importance of efforts to reach non-Christians with the good news of Jesus Christ? Is there any way to combine strong conviction with genuine [respect and patience]?” (Runyon, The New Creation, 215.)
I would respond that there is a way to combine conviction with genuine respect and patience. It comes from appreciating the fact that God made each person with a unique and free will, and they have the right and ability to choose to live and believe that which is incorrect. It is up to us as Christians to communicate in love the truth of Christ to them while respecting their right to believe what they want to believe. At the same time, we must live our lives in a way that communicates the Gospel of Christ; we must choose to follow his call for our lives, we must live according to his word, we must be transformed by his way, so that we do not conform to the cultures around us, but transcend them. We must live, act, and do what we believe, and we must be readily available to communicate the power of the Gospel.
I would respond that there is a way to combine conviction with genuine respect and patience. It comes from appreciating the fact that God made each person with a unique and free will, and they have the right and ability to choose to live and believe that which is incorrect. It is up to us as Christians to communicate in love the truth of Christ to them while respecting their right to believe what they want to believe. At the same time, we must live our lives in a way that communicates the Gospel of Christ; we must choose to follow his call for our lives, we must live according to his word, we must be transformed by his way, so that we do not conform to the cultures around us, but transcend them. We must live, act, and do what we believe, and we must be readily available to communicate the power of the Gospel.
Monday, October 17, 2011
Motivator #9
“What, if I were to see a Papist, an Arian, a Socinian casting out devils? If I did, I could not forbid even him, without convicting myself of bigotry. Yea, if it could be supposed that I should see a Jew, a Deist, or a Turk, doing the same, were I to forbid him either directly or indirectly, I should be no better than a bigot still.
“O stand clear of this! But be not content with not forbidding any that casts out devils. It is well to go thus far; but do not stop here. If you will avoid all bigotry, go on. In every instance of this kind, whatever the instrument be, acknowledge the finger of God. And not only acknowledge, but rejoice in his work, and praise his name with thanksgiving. Encourage whomsoever God is pleased to employ, to give himself wholly up thereto. Speak well of him wheresoever you are; defend his character and his mission. Enlarge, as far as you can, his sphere of action; show him all kindness in word and deed; and cease not to cry to God in his behalf, that he may save both himself and them that hear him.” (Wesley, “Against Bigotry,” Sermon 38, IV, 4-5.)
I think this is a problem that a lot of people can run into. An individual may see the way a particular person is communicating the Gospel of Christ, decide that they are not doing it in the "correct" or "appropriate" kind of way, and we respond in an act to shut down what they are doing. I think often times God uses a variety of people to reach a variety of people in a variety of ways that make no sense to most. God has uniquely gifted individuals to reach particular individuals; we hinder the message of God when we try to stop its proclamation just because it is not in our particular style or taste.
“O stand clear of this! But be not content with not forbidding any that casts out devils. It is well to go thus far; but do not stop here. If you will avoid all bigotry, go on. In every instance of this kind, whatever the instrument be, acknowledge the finger of God. And not only acknowledge, but rejoice in his work, and praise his name with thanksgiving. Encourage whomsoever God is pleased to employ, to give himself wholly up thereto. Speak well of him wheresoever you are; defend his character and his mission. Enlarge, as far as you can, his sphere of action; show him all kindness in word and deed; and cease not to cry to God in his behalf, that he may save both himself and them that hear him.” (Wesley, “Against Bigotry,” Sermon 38, IV, 4-5.)
I think this is a problem that a lot of people can run into. An individual may see the way a particular person is communicating the Gospel of Christ, decide that they are not doing it in the "correct" or "appropriate" kind of way, and we respond in an act to shut down what they are doing. I think often times God uses a variety of people to reach a variety of people in a variety of ways that make no sense to most. God has uniquely gifted individuals to reach particular individuals; we hinder the message of God when we try to stop its proclamation just because it is not in our particular style or taste.
Sunday, October 16, 2011
Motivator #8
“What makes Wesley’s theology distinctive is his ability to hold together in a working union two fundamentally important factors in the Christian life that have often been disconnected, the renewal of this relation (justification) and the living out of this relation (sanctification), neither of which is possible apart from the other.” (Runyon, The New Creation, 222.)
I think this is an important concept to understand because it is essential to understand the difference between justification and sanctification. These two concepts are not the same thing, and they are very closely related, and I believe a basic understanding of the two is essential if we are to communicate the Gospel to a lost world. We must explain the two part work of pardoning of sin and purifying the heart for works of service. Without a clear understanding of both of these, we preach a message that pardons for sin, but does not change the lifestyle. If all we get is the pardon, and not the purification, we sell the power of the Gospel short.
I think this is an important concept to understand because it is essential to understand the difference between justification and sanctification. These two concepts are not the same thing, and they are very closely related, and I believe a basic understanding of the two is essential if we are to communicate the Gospel to a lost world. We must explain the two part work of pardoning of sin and purifying the heart for works of service. Without a clear understanding of both of these, we preach a message that pardons for sin, but does not change the lifestyle. If all we get is the pardon, and not the purification, we sell the power of the Gospel short.
Sunday, October 9, 2011
Motivator #7
“The renewal of the creation and the creatures through the renewal in humanity of the image of God is what John Wesley identifies as the very heart of Christianity.” (Theodore Runyon, The New Creation: John Wesley’s Theology Today (Nashville: Abingdon Press, 1998), 8.)
“John Wesley is convinced that God’s Spirit is at work everywhere in the world extending God’s prevenient graciousness among all peoples.” (Ibid., 33.)
I think this is a call for us to be prepared to give our account of the power of Jesus Christ living in the lives of all who might be called to believe. The spirit is working in the hearts of all humanity, and it is our job to be able to proclaim the message of Christ at any moment that the spirit might move. The harvest of souls is plentiful because the Holy Spirit is going out before us; it is up to us to harvest that crop and cultivate it to produce fruit. We are called to go out as the Spirit goes out, live our lives according to his word, and lead people towards the paths of righteousness.
“John Wesley is convinced that God’s Spirit is at work everywhere in the world extending God’s prevenient graciousness among all peoples.” (Ibid., 33.)
I think this is a call for us to be prepared to give our account of the power of Jesus Christ living in the lives of all who might be called to believe. The spirit is working in the hearts of all humanity, and it is our job to be able to proclaim the message of Christ at any moment that the spirit might move. The harvest of souls is plentiful because the Holy Spirit is going out before us; it is up to us to harvest that crop and cultivate it to produce fruit. We are called to go out as the Spirit goes out, live our lives according to his word, and lead people towards the paths of righteousness.
Saturday, October 1, 2011
Motivator #6
The following statement comes from The Myth of God Incarnate, edited by John Hick, an influential book in the debate over religious pluralism. The book denies the incarnation of God in Christ the New Testament affirms, and hence sets the stage for one way of responding to religious pluralism. Will the New Testament permit Hick’s “solution”?
The Christians of the early church lived in a world in which supernatural causation was accepted without question, and divine or spiritual visitants were not unexpected. Such assumptions, however, have become foreign to our situation. In the Western world, both popular culture and the culture of the intelligentsia has come to be dominated by the human and natural sciences to such an extent that supernatural causation or intervention in the affairs of this world has become, for the majority of people, simply incredible.
I don't think the New Testament permits the solution Mr. Hick has provided. I think the New Testament speaks to the power of God exemplified on this Earth in ways that cannot be explained by the human or natural sciences. If we believe that God is all powerful, and that he given to us in the person of Jesus Christ, then it is not a reach to believe that the supernatural is possible both in the Early Church days and in our day today.
The Christians of the early church lived in a world in which supernatural causation was accepted without question, and divine or spiritual visitants were not unexpected. Such assumptions, however, have become foreign to our situation. In the Western world, both popular culture and the culture of the intelligentsia has come to be dominated by the human and natural sciences to such an extent that supernatural causation or intervention in the affairs of this world has become, for the majority of people, simply incredible.
I don't think the New Testament permits the solution Mr. Hick has provided. I think the New Testament speaks to the power of God exemplified on this Earth in ways that cannot be explained by the human or natural sciences. If we believe that God is all powerful, and that he given to us in the person of Jesus Christ, then it is not a reach to believe that the supernatural is possible both in the Early Church days and in our day today.
Week 5 Reading Excerpt
From this week's reading, originally cited in a 2003 edition of Christianity Today in regard to Mary Poplin:
"In January my mother wanted to go to North Carolina to where she had grown up. We went to this little Methodist church, not because she was religious; she just wanted to see her friends.
When we got there, I was really moved to just go up to the altar and give my life to the Lord. It wasn’t even an altar call. It was a communion call. The guy said, you don’t have to be a member of any church to take communion. You just have to believe that Jesus Christ lived, that he died for your sins, and you have to want him in your life. And when he said that, I was so powerfully moved that I actually thought, even if a tornado rips through this building, I’m going to get that communion.
I took the communion, and I didn’t even listen to the guy. I knelt down and I said, “Please come and get me. Please come and get me. Please come and get me.” And when I took the communion and I said that, I felt free. I felt like tons of things had been lifted off of me. And I began to have an insatiable desire to read the Bible.
Romans 1 says God is obvious to everyone and people’s minds who deny him become darkened. And though they think themselves wise they’re actually foolish. That was me. But the Scriptures began to heal my mind so I could actually think again."
I think this is a powerful story of the Spirit of God moving in the hearts of people. The spirit was working in the heart of this person, and she was moved to participate in the communion. That is half of the work. The second half was that there was a person (a pastor in this case) who was ready, willing, and able to preach the Gospel of Christ and give this person an opportunity to receive it. We are coworkers with the Spirit, it goes out before to work in the hearts of all humanity; we have to be prepared to move when the spirit moves, to preach when we are called to preach, so those that have the spirit working on them can be moved to believe.
"In January my mother wanted to go to North Carolina to where she had grown up. We went to this little Methodist church, not because she was religious; she just wanted to see her friends.
When we got there, I was really moved to just go up to the altar and give my life to the Lord. It wasn’t even an altar call. It was a communion call. The guy said, you don’t have to be a member of any church to take communion. You just have to believe that Jesus Christ lived, that he died for your sins, and you have to want him in your life. And when he said that, I was so powerfully moved that I actually thought, even if a tornado rips through this building, I’m going to get that communion.
I took the communion, and I didn’t even listen to the guy. I knelt down and I said, “Please come and get me. Please come and get me. Please come and get me.” And when I took the communion and I said that, I felt free. I felt like tons of things had been lifted off of me. And I began to have an insatiable desire to read the Bible.
Romans 1 says God is obvious to everyone and people’s minds who deny him become darkened. And though they think themselves wise they’re actually foolish. That was me. But the Scriptures began to heal my mind so I could actually think again."
I think this is a powerful story of the Spirit of God moving in the hearts of people. The spirit was working in the heart of this person, and she was moved to participate in the communion. That is half of the work. The second half was that there was a person (a pastor in this case) who was ready, willing, and able to preach the Gospel of Christ and give this person an opportunity to receive it. We are coworkers with the Spirit, it goes out before to work in the hearts of all humanity; we have to be prepared to move when the spirit moves, to preach when we are called to preach, so those that have the spirit working on them can be moved to believe.
Friday, September 23, 2011
Motivator #5
Dr. Truesdale writes, “Each time Dr. Ron Benefiel and I conduct the Nazarene Theological Seminary Doctor of Ministry Seminar, ‘The Theological Development of the Minister,’ the seminar members, Dr. Benefiel, and I attend Sabbath (Shabbat) service at Beth Shalom Congregation, a conservative Jewish synagogue in Kansas City. Alan Cohen is the senior Rabbi. The ‘contemporary’ service begins with joyous singing, accompanied by guitars, tambourines, a violin, and drums. Talented musicians lead the music. As the service proceeds, the liturgy—heavy with Torah readings—repeatedly refers to the holiness of God and to God’s command that His people live righteously before him. Over and over one hears reference in the liturgy to the love and grace of God. As the Torah scroll is taken throughout the congregation, the congregants move to the aisles so they can touch the Torah either with their prayer shawls or their scriptures.”
The question: Soteriologically, what is going on there? Nothing? Something? If so, on what basis?
I think there is some genuine heart felt worship of God going on, but it is going on the basis of a covenant understanding that I as a Christian believe is no longer applicable. Its like the Jews are acting under the bylaws of an old contract, when a new contract has been put into place by the Passion, death, and resurrection of Jesus Christ. They are certainly glorifying God, but they are missing part of the picture in the person of Jesus Christ.
The question: Soteriologically, what is going on there? Nothing? Something? If so, on what basis?
I think there is some genuine heart felt worship of God going on, but it is going on the basis of a covenant understanding that I as a Christian believe is no longer applicable. Its like the Jews are acting under the bylaws of an old contract, when a new contract has been put into place by the Passion, death, and resurrection of Jesus Christ. They are certainly glorifying God, but they are missing part of the picture in the person of Jesus Christ.
Friday, September 16, 2011
Motivator #4
Prince Albert of England organized the Crystal Palace Exhibition in 1851 in Hyde Park. His public speech on the opening day voiced the modern confidence in human progress through the use of reason. “Nobody who has paid any attention to the peculiar features of our present era will doubt for a moment that we are living at a period of most wonderful transition, which tends rapidly to accomplish that great end to which indeed all history points—the realization of the unity of mankind.” Prince Albert’s words identified the achievements of the 19th century as the zenith of human reason and progress. Quoted in J. Richard Middleton and Brian J. Walsh, Truth Is Stranger than It Used to Be (Downers Grove, IL: InterVarsity Press, 1995), 18-19.
I think the use of reason is a double edge sword. The use of reason has certainly brought lots of human progress in the modern world, but lots of individuals have used reason to bring about great human atrocities. It would only be several decades after Prince Albert's speech that reason and logic would be used to annihilate entire populations of individuals in Germany and other parts of Europe. Reason would be used to spark revolutions and take away individual's freedoms and rights. It must be noted that reason may or may not walk hand in hand with wisdom; I think reason is best used when it does not veer from wisdom.
I think the use of reason is a double edge sword. The use of reason has certainly brought lots of human progress in the modern world, but lots of individuals have used reason to bring about great human atrocities. It would only be several decades after Prince Albert's speech that reason and logic would be used to annihilate entire populations of individuals in Germany and other parts of Europe. Reason would be used to spark revolutions and take away individual's freedoms and rights. It must be noted that reason may or may not walk hand in hand with wisdom; I think reason is best used when it does not veer from wisdom.
Monday, September 12, 2011
Motivator #3
The following story appeared in the Washington Times on December 8, 2002. “Suit Seeks to Allow Wiccan’s Invocation,” written by Mary Shaffrey. Mention of the ACLU in the story is not meant to speak negatively of its role in defending the civil rights of Americans.
The Virginia chapter of the American Civil Liberties Union is suing the Chesterfield County Board of Supervisors for refusing to allow a Wiccan leader to give the invocation at the start of its meeting.
The lawsuit was filed in federal court in Richmond and says the Board of Supervisors is violating the constitutional ban on state-sponsored religion by denying Wiccan priestess Cynthia Simpson the opportunity to offer an invocation.
The lawsuit also says the board’s policy violates the constitutional guarantee of equal protection. “They are supposed to be making laws, not theological judgments,” said the Rev. Barry Lynn, executive director of Americans United for the Separation of Church and State, which has joined in the suit with the ACLU. “They do not believe Wicca to be a religion like Christianity, but government officials cannot be making these decisions.”
The board regularly opens its meetings with a voluntary invocation by a leader of a Judeo-Christian denomination. Earlier this year, Miss Simpson asked the Board of Supervisors to allow her to give an invocation. She was denied. “Chesterfield’s nonsectarian invocations are traditionally made to a divinity that is consistent with the Judeo-Christian tradition,” wrote Chesterfield County Attorney Steven Micas in a letter to Miss Simpson denying her request.
In response to this article, I have mixed feelings. My first thought is that why is there a big hub-ub over a County Government meeting? It seems to me to be a little nit-picky. My second response is that the equal protection of religion that our country guarantees should be protected; If I was living in a country like Saudi Arabia, where my religion was a minority, and I had equal protection of religion, I would like that. The next question I have is whether or not the County Government is imposing a Judeo-Christian viewpoint on the population of Chesterfield. It doesn't seem like that is the case.
In the end, I think that the county either has to let everyone of every religion have an opportunity to pray, or not do it all. As a Christian, I would love to see only Christianity be the predominant religion in my country, but being that there are other religions, we have to be respectful of them. The beauty is that we can be respectful without supporting or agreeing with their beliefs.
The Virginia chapter of the American Civil Liberties Union is suing the Chesterfield County Board of Supervisors for refusing to allow a Wiccan leader to give the invocation at the start of its meeting.
The lawsuit was filed in federal court in Richmond and says the Board of Supervisors is violating the constitutional ban on state-sponsored religion by denying Wiccan priestess Cynthia Simpson the opportunity to offer an invocation.
The lawsuit also says the board’s policy violates the constitutional guarantee of equal protection. “They are supposed to be making laws, not theological judgments,” said the Rev. Barry Lynn, executive director of Americans United for the Separation of Church and State, which has joined in the suit with the ACLU. “They do not believe Wicca to be a religion like Christianity, but government officials cannot be making these decisions.”
The board regularly opens its meetings with a voluntary invocation by a leader of a Judeo-Christian denomination. Earlier this year, Miss Simpson asked the Board of Supervisors to allow her to give an invocation. She was denied. “Chesterfield’s nonsectarian invocations are traditionally made to a divinity that is consistent with the Judeo-Christian tradition,” wrote Chesterfield County Attorney Steven Micas in a letter to Miss Simpson denying her request.
In response to this article, I have mixed feelings. My first thought is that why is there a big hub-ub over a County Government meeting? It seems to me to be a little nit-picky. My second response is that the equal protection of religion that our country guarantees should be protected; If I was living in a country like Saudi Arabia, where my religion was a minority, and I had equal protection of religion, I would like that. The next question I have is whether or not the County Government is imposing a Judeo-Christian viewpoint on the population of Chesterfield. It doesn't seem like that is the case.
In the end, I think that the county either has to let everyone of every religion have an opportunity to pray, or not do it all. As a Christian, I would love to see only Christianity be the predominant religion in my country, but being that there are other religions, we have to be respectful of them. The beauty is that we can be respectful without supporting or agreeing with their beliefs.
Sunday, September 4, 2011
In Response to Horace Kallen
"In 1915 the sociologist Horace Kallen, a Jewish immigrant, wrote a much-discussed article in The Nation, taking issue with the melting-pot vision of America. He may well be the first to use the term “pluralism” to describe an alternative vision. The article was titled “Democracy versus the Melting Pot.” In it he argued that the “melting pot” ideal is inherently anti-democratic. It collides with America’s foundational principles. After all, one of the freedoms cherished in America is the freedom to be oneself, without erasing the distinctive features of one’s own culture. Kallen saw America’s plurality and its unity in the image of the symphony, not the melting pot. America is a symphony orchestra, sounding not in unison, but in harmony, with all the distinctive tones of our many cultures. He described this as “cultural pluralism.” (Diana Eck, “A New Religious America: Managing Religious Diversity.”)"
I can see the viewpoint of Mr. Kallen, but I think his viewpoint on the melting Pot being un-democratic seems a little unfounded. When I think of the Melting Pot, I think of the fact that the thing that makes an individual distinctly "American" is the fact that there is a giant mixture of geographic and cultural influences in each person, blended together! When each individual American is combined together in one pot, it is the differences that make us American, not the similarities (inherent or otherwise). I look at my family, and I descend predominantly from England, while my wife has Norwegian, Italian, and Irish in her background. Those geographic differences blended together make each one of us American, even though they are not quite the same. The viewpoint that everyone will become American by absorbing the dominant culture does seem anti-democratic, but I think you can work around that without having to abandon the Melting Pot metaphor all together.
I can see the viewpoint of Mr. Kallen, but I think his viewpoint on the melting Pot being un-democratic seems a little unfounded. When I think of the Melting Pot, I think of the fact that the thing that makes an individual distinctly "American" is the fact that there is a giant mixture of geographic and cultural influences in each person, blended together! When each individual American is combined together in one pot, it is the differences that make us American, not the similarities (inherent or otherwise). I look at my family, and I descend predominantly from England, while my wife has Norwegian, Italian, and Irish in her background. Those geographic differences blended together make each one of us American, even though they are not quite the same. The viewpoint that everyone will become American by absorbing the dominant culture does seem anti-democratic, but I think you can work around that without having to abandon the Melting Pot metaphor all together.
Sunday, August 21, 2011
Communicating the Gospel in a Pluralistic World
Well it is that time again... I have started a new module in the Nazarene Course of Study. This one is entitled "Communicating the Gospel in a Pluralistic World". The course seeks to look at the dynamic of spreading the great message of Jesus Christ to a world that very often sees life from a relativistic viewpoint. The argument is that it does not matter what you believe as long as you do good and noble things and live an upstanding life that doesn't hurt or encroach on other people's lives. A relativistic viewpoint makes no room for the Gospel Message of Christ and the kind of life that one is called to live as a follower of Christ. Following a belief system with rules and doctrines and trying to get others to follow it is viewed as imposing and oppressive to those who are just trying to make their own way on the road to Rome. The truth is that Jesus is the only way, the only real truth, and the only guarantor of life; not just eternal life, but the absolute best life possible, right now! The word of God and the story of Jesus has a great hope for those who live in this "my life, my way, my rules" kind of world we live in today.
I will freely admit that journaling is my weakness when it comes to these modules. This is my attempt to meet this component of the course that is very difficult, almost grueling for me to accomplish. Lord willing, I will succeed.
I will freely admit that journaling is my weakness when it comes to these modules. This is my attempt to meet this component of the course that is very difficult, almost grueling for me to accomplish. Lord willing, I will succeed.
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