One of the great mysteries of the Christian faith is tied to the sacraments of the church. Depending on which church you attend there may be a variance in how many sacraments are observed and practiced. But, regardless of what church you attend two have remained central and essential to all–Communion and Baptism. I would like to talk about this second one today. Continue reading “I Felt the Waters Again”
Tag: Methodism
Lent Day #35 | Sanctification
For the past eight years I served as a youth pastor in two United Methodist Churches. In that time I was introduced to John Wesley, the Methodist Movement and the particularly Wesleyan understanding of sanctification. I am not a Wesleyan theologian by any stretch, so please correct with kindness and grace.
As I studied the origins of Methodism, I discovered that the moniker was actually given as a ridicule, and not so much as a superlative. The members of the first Methodist group, a small band of college students, gathered together for accountability and bible study. What made this small band stand out was how methodical they were in their approach to living the Christian faith. It was this “methodism” that gave rise to the derision of their peers.
This short history lesson is important because it shows how, from the beginning, the people called Methodist chose to “work out [their] salvation in fear and trembling” (Philippians 2:12). The reality of the Christian life is found in the transformation that takes place in the heart and mind of the believer. We all are being changed. We all are growing (or at least should be growing) into greater Christ-likeness. This is what sanctification is. It is the process the Holy Spirit takes us through to become as much like Christ as we can be!
It can be tempting to think of sanctification as something we have to do on our own. As if it is something we can accomplish in our own power. Nothing could be further from the truth. We are not supposed to become like Jesus through our own efforts. I do not believe this was Paul’s intent in admonishing believers to “work out their salvation.”
One of my favorite foods is pizza. The reason I bring this up is that pizza dough has to be kneaded for two reasons. First, as it is needed the glutton in the flour is stretched making the pizza dough and delicious. (I am not a baker, but this is what I’ve heard!) The second reason, for kneading the dough is to make sure that all of the seasoning that has been added to flavor the dough is spread throughout the entire dough. If you do not do this you will have pockets that have been filled with flavor and others that are bland and tasteless.
When we are working out our salvation, we are engaging in the process of sanctification. We have to ask ourselves if we are striving to surrender more and more areas of our life to the work of the Spirit, so he can “knead Jesus” into us. Are there areas of your life where Jesus is present and prominent? What about those areas where He is not? What is keeping you from opening up that area of your life to the Spirit’s influence?
A Youth Pastor Attends District Conference
On Sunday, May 20, the Americus District of the South Georgia Annual Conference met to participate in holy conferencing. About 250 members of the district gathered at Cordele First United Methodist Church to share in a time of worship, business, and celebration of vital and vibrant ministries in the district. The District Superintendent, Dr. Wayne Moseley, shared with us an insight into the power and beauty of the yearly District conference. Moseley shared that the bishop described the district meeting is to the life of the district and the annual conference is the life of all the churches in south Georgia.
Americus District Superintendent
It is a time to celebrate and to acknowledge all that was done, both by the hand of God and by the diligent service of faithful Methodists.
Americus District Meets
As the meeting began, Dr. Moseley extolled those in attendance about the power and purpose of the connection. This was a wonderful reminder of how and why we are connected. As individual churches, there is so much that can be achieved and accomplished. What we as Methodists must remember is that together we can go even further than we ever dreamed possible. The district was encouraged to continue to make every effort to grow in connectional activities, not only strengthening the regional and global church but also strengthening the ties of the local church to the global ministry.
After the opening congregational hymn and exhortation by Dr. Moseley, the conference entered into the business meeting time. Reports on several areas were presented. Three-star pastors were recognized, with recognition being given for “Highest Net Gain in Membership,” “Largest Number of Professions of Faith,” and “Best Ratio of Professions of Faith” for 2011.
Some other acknowledgements were the Carruth Missions Awards, Evangelistically Fruitful Congregations, Fully Connectional Churches, and Four- and Five-Star Pastors.
District Officers were also elected following the recognition of the work of and in the district churches.
Dr. Moseley provided a reflection on the events of general conference discussing what had been done (or attempted), particularly on the issue of restructuring. Those in attendance were also given a preview of some interesting and significant issues that will be upcoming during South Georgia Annual Conference Meeting on June 3-5 in Macon, Georgia.
The highlight of the business meeting were the reports from several missions organizations within the district and of the annual conference that are impacted by the support and efforts of district
churches. Reports were given from the Georgia Southwestern Wesley Foundation, Magnolia Manor, The Methodist Home in Americus, Disaster Response, Hispanic Ministries, Dooly Campground’s Children & Youth Camp, United Methodist Men and United Methodist Women.
Bishop Exhorts the District: “GO, GROW, LOVE”
The meeting closed with Bishop James King preaching. This was a wonderful time. Bishop King reminded us that the key to success in anything, but particularly in the primary mission of the church requires focus. The church’s mission is to make disciples for the transformation of the world. This can only be done if we remain focused to building and strengthening the foundation of discipleship.
The foundation of discipleship is love. We were reminded of this important fact several times. There are hurting people all around us that have never felt love, let alone the love of God. We must remember, Bishop King reminded us, that Jesus said that the world will know we are his disciples by our love for one another.
Bishop King used Peyton Manning as an illustration that resonated with this youth pastor. The bishop recalled an interview with Manning about his trade from the Indianapolis Colts to the Denver Broncos. Manning was asked what he was looking forward to as a result of the trade and Manning’s response was that he could not wait to get his routine started. Bishop King encouraged us that, as the people of God, we must make every effort to develop holy habits because these are the practices that form us. This was a wonderful reminder.
The bishop closed his teaching time with two very important realities. The first was that without love discipleship is almost impossible. Therefore, we have to “Go, Grow, Love.” We go because that is what Jesus said to do. We go because we are the ones sent to find. We go because if we do not the world will never really come to Christ on their own. But, as we go, we have to also grow. Growth in love, holy habits and discipleship are the fuel that moves the train of God’s desire to see disciples made. But, as we go, and as we grow, we must also love. Our love for one another and our love for those whom God loves as well remind us of how important our mission truly is.
The second reality was that we have to “come into agreement about making disciples,” said Bishop King. As a global connection we have to make up our minds that making disciples will be our focus. Our bishop’s heart with regard to this was evident as he closed his message.
As a youth pastor in the Americus District and as a member of the South Georgia Annual Conference I am glad to have Bishop James King providing leadership to us to go into the world and make disciples for the transformation of the world.
Thank you Bishop King and Dr. Moseley for all that you do to lead our churches toward accomplishing God’s work in South Georgia.
Sex and Religion | The United Methodist Church and the Issue of Sexuality
Regardless of the side you are on, forcing someone else to love you on your terms will never work. Love them in and through the disagreement. Love them in and through the struggle to be heard. Love them in and through the journey until Jesus makes all things new.
This morning the General Conference of the United Methodist Church voted down an amendment to its Book of Discipline regarding homosexuality. The General Conference meets every four years to discuss the life and direction of the entire church. The conference is the “voice” of the church, but there are some that do not agree with what’s coming out of its mouth. The Book of Discipline is the law of the church. It describes and details how each affiliated regional and local church is to function. The amendment under discussion would have “softened” or, in the view of others, “diluted” the church’s stance on homosexuality. After the vote, a demonstration of protest ensued. These protesters were asked to disperse but disregarded the petition of the presiding bishop and the session was recessed until after lunch.
There are several issues here, none of which I will dwell on. I will phrase them in the form of questions.
- When did theological fidelity (on either side!) become equal to a lack of compassion?
- Why do those who disagree have to accuse each other of intellectual and personal bigotry?
- How are we ever going to have a conversation when we are screaming at each other about why we are right?
Love is not a right. It is a choice that we all have to learn to make individually. We can’t make people love us, which seems to be the intended desire of those that are promoting the homosexual position. We have to follow Jesus’ example here. Jesus called us to love our enemies and those that persecute us.
43 “You have heard that it was said, ‘Love your neighbor and hate your enemy.’ 44 But I tell you, love your enemies and pray for those who persecute you, 45 that you may be children of your Father in heaven. He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. 46 If you love those who love you, what reward will you get? Are not even the tax collectors doing that? 47 And if you greet only your own people, what are you doing more than others? Do not even pagans do that?48 Be perfect, therefore, as your heavenly Father is perfect. (Matthew 5:43-48, ESV)
If we do this then we prove God’s love in us and God’s love through us. Regardless of the side you are on, forcing someone else to love you on your terms will never work. Love them in and through the disagreement. Love them in and through the struggle to be heard. Love them in and through the journey until Jesus makes all things new.
I am sad about what took place. While I agree with the position upheld, I disagree with both sides of the issue because of the lack of love and compassion toward one another. For the better part of an hour, a majority of what was shared on the Twitter feed tended toward the selfish, dishonoring, and in some cases idiotic. When we stop trying to be right against one another and we get right with God first and then one another, maybe, just maybe we can have a holy conversation about this issue.
Confirmation 2012 | Join the Journey
This weekend I was at Epworth by the Sea on St. Simons Island for the South Georgia Annual Conference’s Confirmation Retreat. This is a time for our church to gather all the young people that we hope are ready after a time if instruction to accept the faith of Christ and make it their faith in Christ. Because in the United Methodist Church they practice infant baptism, confirmation becomes an important point in the life of every Methodist believer. This sacrament has two purposes.
First, it reminds the church that they have a responsibility to care for and nurture the faith of the child that has been born into a believing family. God is the one baptizing through the instrument of the church. We, as a church, are not doing anything for the child in the act of baptism. What we are witnessing is the grace of God in action. Therefore, as that child grows up and is taught about faith, confirmation becomes the moment where we ask the child to “confirm” for themselves that the faith taught to them.
This leads us the second purpose of infant baptism. The second purpose is to demonstrate to the whole church, and all those that witness the event, how we believe God works in our lives. God’s grace is active in the whole world right now. He is working in and thought believers and the circumstances of life in order for us to see Him. We are inviting those who do not have faith in Christ to join us in a new journey of faith, hope and love. In the Methodist church we see see sanctification (i.e., the process of becoming more and more like Jesus) as a progressive act. It is not something that happens over night.
This was a great weekend. I hope that the over 500 youth and adults that attended enjoyed the time spent remembering how God’s grace has brought them this far.
The Reformed Wesleyan, Part 2
A Slip of the Tongue
I don’t know if you have ever been talking to someone and said something that you didn’t plan to say, but when you said it you were like, “I have to remember that.” OK, if you followed me on that, you now know where the idea for The Reformed Wesleyan came from. It was one of those moments when you say something and you realize that God has told you something out of your own mouth. It doesn’t happen all of the time, but this was one of those instances where I said it and knew that I was going to follow this line of thinking.
My youth group was hosting a Super Bowl party and we had kids from the “church across the street” over with us. We were all having a good time. The pastor of the other church was there and we were just talking about ministry and seminary. I had joked that he should let me come and preach at his church and that I would bring down the “Wesleyan hammer.” I was really just saying dumb stuff. The conversation shifted just a little bit to theology and I told him and the other two ministers there that I was thoroughly Wesleyan but added this qualifier. I said, “I am probably the most reformed Wesleyan they would ever meet.” That is how it actually happened.
Defining Terms
One of the dangers in choosing or using labels is that it creates ideas and pictures in the minds of the people that hear them. This is the case with this idea of being a Reformed Wesleyan. I am not trying to confuse the lines between these two theological systems. I am not trying to combine them together to make them fit in an unnatural way. The idea I have in my mind is cutting a path that captures what I understand as I read the bible.
The Wesleyan Part
As I have studied the life of John Wesley during my time in the Methodist church I have found a man formally trained and practically motivated. Wesley was trained in the best schools of his day for the ministry. What he found was that this formal schooling provided enough training to be a good minister, but it left a lot to be desired for practical ways of living out the Christian faith. But, Wesley was also practical. Not merely pragmatic. Because of this, he began a pattern of living to remove as much sin as he could in an attempt to draw closer to God. Wesley understood that people needed some way of “doing” the Christian life without robbing the whole effort of meaning and substance. This is where the “method” for Methodism comes from.
Wesley did come out of the Arminian theological position, but he modified it because he recognized that there were several areas in which the Arminian position did not reflect as clearly as he understood it the depth and breadth of what the Bible had to say. One of the main areas where this is seen is in the doctrine of Original Sin. Wesley wrote the following in his sermon on Original Sin:
II, 2. Hence we may, Secondly, learn, that all who deny this, call it original sin, or by any other title, are put Heathens still, in the fundamental point which differences Heathenism from Christianity. They may, indeed, allow, that men have many vices; that some are born with us; and that, consequently, we are not born altogether so wise or so virtuous as we should be; there being few that will roundly affirm, “We are born with as much propensity to good as to evil, and that every man is, by nature, as virtuous and wise as Adam was at his creation.” But here is the shibboleth: Is man by nature filled with all manner of evil? Is he void of all good? Is he wholly fallen? Is his soul totally corrupted? Or, to come back to the text, is “every imagination of the thoughts of his heart only evil continually?” Allow this, and you are so far a Christian. Deny it, and you are but an Heathen still. [source]
Wesley, as I read him, was also influenced by the reformed understanding of Sin as the above example implies. This was the reason that personal holiness and seeking to increase in sanctification were so important to Wesley and his followers.
The Reformed Part
So, what does it mean that I am a Reformed Wesleyan? Or to say it another way, in what sense am I reformed? I would begin by saying that I begin with the same basic assumption with regard to how theology should be arranged when studied as a system. The reformed theological system begins with the presupposition that God is sovereign is his interaction with his creation. Now, this may sound simple, but the implications of this are profound and must be taken seriously. Where I deviate from the reformed camp is in the area of anthropology, or how God designed and created humanity.
I will summarize here what I mean by this. The reformed position, as I understand it, sees the effect of sin upon humanity to be total. That means that everything that a man does is incapable of pleasing God. The concept of total depravity is NOT that humanity is incapable of any form of good. The thrust of the concept is that nothing that humanity does is good enough to change God’s mind about us. I believe that humanity is totally depraved because of the effects of sin, as did Wesley. The issue I take here is that the biblical idea of “faith” has to be redefined so that faith itself has to fall under the sovereign control of God. The reason for this is that faith, within the reformed camp is understood as a “meritorious work.” Or, said another way, if faith originates in a person then this becomes an activity (a work) that compels God to respond with salvation. I do not think this is how faith is defined in the bible.
Faith is not a “work.” It is not something that when I “do it” makes God notice me. Rather, faith as it is displayed and demonstrated in the Bible is trust in what God has done. The emphasis is always on God. That means that God’s action was the necessary cause or source of faith. What this means is that as God acts and moves we are moved. This is connected to how God created humanity because as I understand it, we are created to respond to truth, which comes in the form of the Gospel. (That is why we have lie detectors and not truth detectors!) We recognize the truth and know it intuitively, but we fail to respond or refuse to respond to the Gospel because we have fallen in love with sin. The reason that God grounds the salvation event in the preaching of Jesus is because it is through the lives of the redeemed that sinners are confronted with truth in an incarnational way. So when Jesus says that He came to fulfill the law that is what he is pointing to. No one comes to faith without having come in contact with the church! (I will come back to this later on in another post.)
Several examples will help. Abraham, Moses, and the multitude that heard Peter on Pentecost exercised faith in response to God. Abraham looked at the stars of the sky and believed God when God said that Abraham would be a great nation (Genesis 15:1-6). Moses raised a bronze serpent in the desert and all who looked upon the serpent and trusted that it would do what God promised were healed (Numbers 21:4-9). Then there was the multitude that responded to Peter’s sermon after the Holy Spirit fell in the upper room. As Peter preached over 3000 agreed with Peter about the truth that he preached. Look at the response of the people:
37 Now when they heard this they were cut to the heart, and said to Peter and the rest of the apostles, “Brothers, what shall we do?” 38 And Peter said to them, “Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit. 39 For the promise is for you and for your children and for all who are far off, everyone whom the Lord our God calls to himself.” 40 And with many other words he bore witness and continued to exhort them, saying, “Save yourselves from this crooked generation.” 41 So those who received his word were baptized, and there were added that day about three thousand souls. (Acts 2:37-41, ESV, emphasis added)
If what Paul said in Romans 1:16 is true, that the Gospel is the “power of God unto salvation,” then we have to take into account what the responsibility of the hearer is in the exchange. This last issue is many times left unanswered, and even unasked. If God is the one who gives the very faith that a person needs to respond when the gospel is preached, as the reformed camp argues, then it cannot be avoided that God is the one withholding faith (for a reason in God’s own mind) from the hearer of the Gospel when there is no response. But, if faith is an attribute built into the design of humanity, if it is one of the characteristics that we were given when we were made in the image of God, then God bears no responsibility for our failure to respond to the Gospel when preached. This is the fundamental problem that I have with reformed soteriology.
Now What?
I have given a brief account of where the idea of The Reformed Wesleyan comes from. I have also tried to provide some insight into what I mean by this. As I continue to figure this out for myself I will address various issues along the way. I look forward to any comments about what I have said and for opportunities to clarify and dive deeper. Join the journey!
My Prayer: Father, thank you for your undeserved grace provided for us by Jesus Christ. Help me to never be ungracious to those that disagree with me and with those with whom I disagree. Help me to grow in love and in wisdom so that I may be a faithful and clear witness to your love. The Good News of Jesus will never be seen if I am unwilling to address the eternally terrible news of Sin. Continually remind me of what I have been brought out of so that I might enjoy your company forever. You are what will make heaven so enjoyable. When I make heaven about me I have missed it. Heaven is all about you and I should seek heaven because you are there! Keep me focused on you! Amen.
The Reformed Wesleyan, Part 1
Enjoying the Journey
Last year (2010) I was invited by a friend to attend a minister’s meeting in another town. It was an interesting assortment of folks. This group was made up of pastors in our local area. I was the only participant from the Wesleyan tradition. All the others were senior pastors of their churches and I the sole youth pastor. Did I mention that they were all Baptists? The name on the front of a church has never really mattered to me, but it is amazing how these distinctions can create boundaries between people.
I felt (and still do feel) a strong affinity to those guys because I grew up the eldest son of a Baptist minister. He was also a military chaplain which imprinted in my mind an informal concept of church structure that has always remained. I may talk about this in later posts, but for me the hierarchical nature of the military appealed to me as I was growing up. This led to me feeling very comfortable and “at home” within the Methodist church when God opened that door in the fall of 2006. While the structure of the Methodist church appeals to me, its principles and theological history has also been instructive over the last few years. (Which is why I bring it up and why I see myself as a Methodist.) John Wesley was an amazing individual. I will definitely be writing about him and what he had and has to teach the Church of today.
I think, that to a large extent, we all are the products of our experiences. We should not be governed by them because some of them may not have been healthy, but they do inform what we believe. The hard part of this is that there are events, circumstances and experiences that color our perspective and our perception that may need to be amended. By this I am thinking of both positive and negative experiences. What we should do is to take the time to consider and evaluate the impact these experiences have on our choices and beliefs. Being raised Baptist there are certain “Baptist” traits that I carry with me, i.e., preaching a certain way, primacy of the Bible for faith development, generally more conservative, etc. But, with each new experience new opportunities for growth happen. This is the case for me as I have moved out of the Baptist tradition into the Methodist/Wesleyan tradition.
This change has brought some interesting and needed changes to what I believe. I have realized that I was not as accepting as I once thought. I jokingly told a friend that, “I used to be judgmental.” That is just a silly thing to say, but I was trying to describe how my capacity to receive people as they are before I decided how to feel about them has changed. Another area is in the practical application of Gospel convictions. While I am not saying that Methodists get it right and others don’t, I have found a “structural and organic” approach to living out what one believes in the Methodist church. This is part of the DNA of the church, even if not lived out perfectly everywhere and at all times. One critique that I have is that there is a lot of emotion, but not enough affection in this work, but that is another subject for another day.
The Worst Methodist Ever!
This brings me back to the conversation that I had with my group of brothers. We were talking about something and one of them looks me straight in the face and says, “You are the worst Methodist ever!” Now, how do I take that? I said, “Thank you.” Every opportunity that you have to break through someone else’s perception of you is a good opportunity. I am thoroughly Wesleyan. I, however, do not take that as a whole-sale endorsement of everything that may be considered “Wesleyan” and yet may not fit what I have come to understand in the Bible. There are overarching principles and assumptions that the Wesleyan tradition has made and makes that, for me, accurately represent what I find in the Bible and in my faith journey.
Does that make them right, perfect or prescriptive for others? No. It does however provide me with a framework to work within so that as I engage the world, others and God I am not just randomly putting together belief’s and doctrines to suit me. These principles and assumptions do point in a particular direction. They do lead somewhere. It is one way of arranging the facts of the Scriptures. While for some there is a definite order for all the facts, that assumes too much (as far as I’m concerned) about my ability to discern and know what was going through God’s mind when He did what He did (I think that’s a third subject for another day).
If this makes me “the worst Methodist ever,” I am really not sure. As I strive to live my life in light of God’s word and in his presence I have come to the conclusion and conviction that God’s word must be the standard for anything and everything that I do in my life. The main reason we as Christian’s talk about the canon of scripture is because the word “canon” speaks of a measurement or standard that had to be met in order for a book of the bible to “make it.” Why should we hold each other to any less a standard.
I am a follower of Christ first. I have chosen to make my home within the Methodist/Wesleyan tradition because I believe that it helps me to organize my thoughts and beliefs in a consistent way. I have not thought everything through, but I am working on it.
So in good Methodist tradition: Join the Journey!
Next Time:
Where did the idea of The Reformed Wesleyan come from?