Tag Archives: Evangelism

Assurance by Maxie Dunnam

Most people in the Methodist Wesleyan tradition of the Christian faith know at least the broad outline of Wesley’s life. In 1725, having been nurtured by his mother, Susanna, and his father, Samuel, a priest in the Church of England, John, while a student at Oxford University, had a conversion to the ideal of holy living. There are few examples in history of a more disciplined religious person: he rose at 4:00 am, read the New Testament in Greek for an hour, and then prayed for an hour with his brother Charles and others who had joined him in what was derisively called the Holy Club. He spent time visiting prisons and gave to the poor all of his money except that which was absolutely necessary for his own living. He was a person desperately seeking salvation and assurance of his salvation.

Knowing that bit of biography makes his witness more powerful:

In the evening I went very unwillingly to a society in Aldersgate Street, where one was reading Luther’s preface to the Epistle to the Romans. About a quarter before nine, while he was describing the change which God works in the heart through faith in Christ, I felt my heart strangely warmed. I felt I did trust in Christ, Christ alone for salvation; and an assurance was given me that He had taken away my sins, even mine, and saved me from the law of sin and death.

This was the watershed experience that gave him the assurance of salvation. Naturally, this became a part of his teaching. Assurance is the privilege of every Christian. Persons can know they are saved, and they can be saved to the uttermost.

The Aldersgate prayer meeting was for Wesley an evangelical conversion that resulted in assurance. That assurance is a testimony to present salvation, not presumption about the future. Once the Spirit makes that witness to us, the witness of assurance can be continually verified. It can be verified in at least five ways:

We can simply remember that the goodness of God once shown to us in Christ is the goodness of God toward us for all time.
We know that we have repented of our sins, and can continue to repent daily.
We are aware of change in our lives-and the awareness of assurance grows within us as we see changes continually happening.
Assurance is ours if we are aware of a new character being produced in us if the fruits of the Spirit are growing in our lives.
We know assurance if we find joy in the service of God.

There are few experiences that can provide more power in our lives than to have assurance of our salvation. Think what it could do for any one of us:

Our timidity and uncertainty about witnessing would be dissolved. We would not be intimidated by those “buttonhole witnesses” who come on like gangbusters.
We would know that tenderness, patience, and understanding are authentic testimonies, as well as words.
We would not get overwrought with our Christian friends who insist on future security, for we would be assured of our present relationship with Christ.
We would be joyous in our service for God, but not driven in our works or mistaken in the notion that our works would save us.
We would be delivered from frantic preoccupation with taking our spiritual temperature minute by minute, because we could relax in our trust of the Lord.

And all of that would help every one of us, wouldn’t it?

Persons can know they are saved. That’s assurance and they can be saved to the uttermost. That’s perfection or sanctification which I will discuss in my next article.

Salvation, A Thorny Issue by Maxie Dunnam

In a previous blog, we considered the nature of grace. Grace was a core issue in Wesley’s theology. He sounded the note of grace strongly in opposition to a doctrine of predestination. The doctrine of predestination has as its center an understanding of grace being limited. For Wesley, grace is not limited – it is universal. It is “free in all, and free for all.” It is free to all in the sense that it is given without price, and flows from the mercy of God.

That doesn’t mean that all persons receive this grace, or that they deliberately appropriate it, or respond to it for their salvation. They don’t. That is the reason Wesley sounded so clearly the note of repentance. God’s prevenient grace works in our lives to lead us to repentance which is a necessary response for salvation. That doesn’t mean that all persons receive this grace, or that they deliberately appropriate it, or respond to it for their salvation. They don’t.

God’s grace is universal, but a person may suppress or ignore this grace. If so, scripture warns that we may experience hardness of heart, so that the stirrings of the Spirit within will go unheeded.

This raises one of the thorniest issues in theology today- the issue of universal grace and universal salvation. In addressing the issue, the uniqueness of Christ as God’s source of salvation is under attack. Our Biblical, orthodox, Wesleyan Christology is labeled exclusivistic.

Because historical relativity and religious pluralism are so pervasive, many are challenging the place of Christ as the goal of things. Is Christ really that final, definitive and normative? The uniqueness of Christ is also diminished by those in whose thinking and understanding Christians may hold to Christ as their unique Savior without necessarily claiming as much for others. Christ may be my personal Lord and Savior, but this does not mean that he is the only Savior or the only Lord for all other religions. To hold Christ as the final and normative Word of God is branded as “theological fundamentalism.” Jesus is one of the ways in which God meets the world of human experience, but it is arrogant bigotry to claim that Jesus is God’s unique way of dealing with the salvation of the world.

This kind of thinking primarily makes Christ one of many “ways” to salvation. There is an equally forceful theological voice which does not diminish the uniqueness of Christ as Saviour. They joyfully and confidently contend that grace will work universally, and eventually all will come into God’s kingdom through the work of Christ. One of those voices is David Lowes Watson. Here a word from his book God Does Not Foreclose,

“When we look at the cross, and remember our own spiritual homecoming, we realize how much God was willing to risk, and continues to risk, to have us back home. For God will always give us freedom to accept this gracious invitation or refuse it. We can all recall what it is like to be rejected by someone, even by a stranger; and much worse, the shock and the pain of rejection by a friend, a spouse, a daughter, or a son. We can then begin to sense the depth of God’s anguish throughout human history. Not one prodigal, but millions of daughters and sons across the centuries have lived their lives away from their true home. Alienated from their true family, they have suffered from the ravages of human sin, either as sinners, or as those who are sinned against. It is incalculable how much grief and torment this has heaped on a God who is more loving and protective than any human mother, more trustworthy and concerned than any earthly father. This is why our surrender to God’s grace, our acceptance of God’s invitation to come home, is such an overwhelmingly joyous occasion.” (Nashville: Abingdon Press, 1990, p. 95)

As we read that, we want to say, “Amen,” “Yeah!” But not to the conclusion of these voices. They are arguing and contending for a universal accomplished salvation. God does not foreclose on sinners. Confirming his argument, Watson quotes Carl Braaten.

“The good news is that all people have been united with God in Christ. One chief difference between the Christian and the non-Christian is that the one knows and the other does not yet know.” (Journal of the Three, 1987-1988, p. 17)

My question is, is that the chief difference? Are all persons united with God in Christ, and some of us who call ourselves Christians know it, but others who don’t know it are guaranteed salvation as well

This seems to me to be begging the question. Listen again to Braaten:

The threat of eternal condemnation is real for all people. Nevertheless, there is no basis to assert that God will necessarily in the end actualize this possibility. Christians may hope and pray that all might be saved, that the distinction between those who already believe and those who do not yet believe will ultimately be destroyed by the Word of God who is able from these stones to raise up children to Abraham” (Matthew 3:9).

So Braaten at least draws back from asserting that God will actualize the possibility of eternal salvation for everyone. Of course, we can hope and pray – and as Christians we will hope and pray for the redemption of all humankind. But I for one will continue to be challenged by Jesus’ parable of the last judgment, and the awful possibility that I may be among those who did not serve “the least of these” and will hear that awful verdict: “these will go away into eternal punishment, but the righteous into eternal life.” (Matt. 25:46).

Ideas have consequences. What we think about Jesus determines what we do about evangelism. And what we do about evangelism is shaped by what we think about grace.

I know that may sound dogmatic and perhaps rash. I certainly hope I have communicated that I am not eager to draw conclusions about the ultimate salvation of others. But recall what I have said. To proclaim the uniqueness of Christ and the reality of divine judgment, is not the same as pronouncing our own judgment. In the Wesleyan accent, the danger of rejecting grace is always counterbalanced by the wonder of what can happen in our lives when we accept and cooperate with it. Perhaps my putting this dogmatic assertion in a slightly different way will challenge you. What you think Jesus can do for a person will determine what you do about evangelism.

My Calling by Maxie Dunnam

I’m 89 years old. I received what was called a “local preacher’s license” when I was 17. During these 72 years since, though the expression of my calling at times has differed, I have sought to be an effective pastor and preacher.

I have kept two “heroes” alive in memory as I have exercised my calling. One of those is Wiley Grissom. In my book, God Outwitted Me, this is a part of what I wrote about this hero.

“Brother Grissom, a John the Baptist kind of guy, was the pastor of Eastside Baptist Church,…He was a fifth-grade educated preacher, with no formal theological training, but he was a powerful preacher. Years later, at age 60, I became the president of Asbury Theological Seminary, a graduate school training young men and women for ministry. In that setting…I often thought of Brother Grissom. Memory of him kept me aware of the fact that calling and anointing are as important as education.”

My calling was to preach. That calling has been formally expressed in different ways. It has not been restricted to preaching; it has been witnessing, with the whole of my life, to the salvation that is ours in Jesus Christ. I’m going to reflect on it in blogs/articles in the weeks ahead. I seek to keep the fact that beliefs matter alive in my awareness.

Just in case we need some definitions as we begin, the word evangel is a transliteration of a Greek word which means “good tidings” or “‘good news.” The New Testament word had two basic uses: one, the good news proclaimed regarding the kingdom of God; two, the good news about Jesus. Jesus both proclaimed the good news of the coming of the kingdom and embodied the good news in his life. Jesus’ life, his relations with people, his teaching and preaching, his healings and other miracles, culminating in his death, resurrection, and ascension, revealed and manifested in what the kingdom is like.

God’s sovereign future rule broke into the present in Jesus Christ. Through his love and forgiveness, his ministry of compassion, a new life of freedom and service and an entry into God’s kingdom were made available. That ministry was continued by the early Christians “in the name of Jesus Christ.” They testified and preached about Jesus Christ. They acted in his name, and those who responded became part of the Christian community. So, evangelism is the demonstration and proclamation of the gospel.

We need to remember that the evangelistic activity of the early church was not limited to preaching. Everything the church was called to be and do in its worship, witness, fellowship, and service was infused and informed by evangelism.

That’s my frame of reference in talking about evangelism. But, I don’t mean by this that evangelism is everything the church does. That’s far too broad to have driving meaning. I do mean that everything the church does should contribute to its evangelistic task. Archbishop William Temple’s definition of evangelism is a good one: “Evangelism is the winning of persons to acknowledge Christ as their Savior and King, so that they may give themselves to his service in the fellowship of the church”!

Nothing less than that is evangelism. It’s a matter of the Christian community sharing the good news of a Savior with those who do not know him. So, evangelism is neither Christian proclamation alone, nor Christian presence alone. It is both.

This is the first article in a series Maxie is writing on the beliefs we hold about evangelism. Come back to Wesleyan Accent next week for the second installment.

Following Jesus in Mission by Brian Yeich

An epiphany is a moment of realization often experienced as a sudden, and perhaps surprising, insight. Earlier this month, Christians celebrated Epiphany, when the church reflects on God’s revelation through the coming of Jesus; I believe it presents us with an opportunity to reflect on how Jesus is speaking to us today.

As 2023 launches, one of the things I continue to reflect on is how we are called by Jesus to be on mission in our world. I am involved in a ministry called the Inspire Movement, which seeks to help Christians abide deeply with God and live missionally in the world. The goal is that people will become the kind of disciples who live as everyday ordinary missionaries. When we share this vision with people, they are often hesitant to embrace the idea that they are called to be a “missionary” or “evangelist.”

I think part of the hesitancy comes from two similar misperceptions about living lives on mission for Jesus. First, there is the misperception that we are not gifted in evangelism, and therefore cannot or even should not be engaged in sharing the gospel with others. While the gift of evangelism may not show up in our spiritual gifts inventory, Jesus’ words in the Gospel of Matthew make clear that disciples are called to be engaged in the world: “You are the salt of the earth, but if salt has lost its taste, how shall its saltiness be restored? It is no longer good for anything except to be thrown out and trampled under people’s feet. You are the light of the world. A city set on a hill cannot be hidden. Nor do people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house. In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven.” (Matthew 5:13–17, ESV)

While being salt and light may not look like preaching on a street corner or traveling to exotic locations around the world to spread the gospel, the potential impact is still significant. We can still share the story of our relationship with Jesus with our neighbor. We can share how Jesus has changed us and invite that person to see how Jesus might work in their life.

Another misperception that prevents us from living a life on mission is the idea that the work of evangelism has to be done on our own. We may think that the work of evangelism and everyday mission is the stuff of superheroes, not ordinary Christians. But for Wesleyan-minded Christians, John Wesley’s teaching on prevenient grace makes clear that it is God who is on mission; we are invited to join God in his work. For Wesley, prevenient grace describes God’s initial work in our salvation, when the Lord is drawing us to himself and toward awakening and repentance. According to Wesley in his sermon, On Working Out Our Own Salvation, prevenient grace includes, “the first wish to please God, the first dawn of light concerning his will, and the first slight transient conviction of having sinned against him.” Wesley is clear that this is the work of God, and not by our own efforts or the efforts of others. We can be confident that God was at work in a person’s life long before we came on the scene.

However, this doesn’t mean we have no role to play. Paul reminds us in 1 Corinthians 3:6-7, we may have different roles as we join God on his mission, but it is God who does the work: “I planted, Apollos watered, but God gave the growth. So neither he who plants nor he who waters is anything, but only God who gives the growth.” We are still called to share the gospel with others, but rather than having to be the “Lone Ranger” to invite someone to follow Jesus, we can trust the Holy Spirit to be at work in that person’s life drawing them and awakening them to the reality of the God who loves them.

How is Jesus calling you to join him on mission this year? As you reflect on your life with Jesus during this season of goals, I invite you to consider how Jesus may be calling you into mission in your community, school, or workplace. Take confidence in the fact that the Holy Spirit goes before you and will be with you as you seek to follow Jesus in mission.

Featured image courtesy Erica Nilsson via Unsplash.

Reacting to the Image of God: Wesley and Worth by Andy Stoddard

I try my best not to get drawn into the hot fire of the cultural moment. One of my great fears for our moment is that we will all become reactionary, driven more by emotions than reason (or if we are religious an overarching theological perspective). We react to culture, we react to others, we react to ourselves. Reacting like this often means that we don’t take time to stop, think, pray, and discern. In seminary, a professor named Dr. Knickerbocker said, “always watch what word we use. Do we say ‘I feel’? Or ‘I think’? Or ‘I believe’?” Our feelings may be valid, and reason is just as fallen and faulty as emotion. But in a reactionary moment, I try to stay non-reactive.

As a follower of Jesus, I’ve found that Wesleyan theology animates how and why I interact with people. One of the greatest theological works ever, in my opinion, is John Wesley’s sermon, “The Scripture Way of Salvation.” In this sermon, Wesley lays out a concept you may be familiar with: his understanding of grace – prevenient, the grace that goes before; justifying, the grace of conversion; and sanctifying, the grace of Christian growth.

There are so many takeaways from his theology but primary to me is the understanding that God is the first and primary actor in our salvation. We do not save ourselves by anything that we can do. God is the first actor. He calls us (prevenient), saves us (justifying), and grows us (sanctifying). Our very salvation is the work of God. In fact, in a recent sermon series on the Apostles’ Creed, we looked at how our very salvation is a Trinitarian act. We are brought to the Father, through the Son, by the Spirit. We are saved only through God’s work.

But here is why this matters in a reactionary culture. Why must God be the first actor? Why does salvation rest on God’s action, not on ours? The reason is original sin, sometimes called the doctrine of depravity. When Adam and Eve fell, they took all of humanity with them. (Romans 5: 12, 1 Corinthians 15: 20-21) This doctrine says that when they fell, we as humans fell with them. We are sinful, corrupt, whatever term or adjective you’d like to use. We are sinful. You. Me. All of us. It is part of the human condition.

Now here is the question. What does that mean? We know all humans are made in the image of God. (Genesis 1: 26-27) But sin has entered in. What does that do to the image of God within us? One theological perspective is that the image of God is completely destroyed: nothing good is left within us. From this perspective, we are completely dead in our sins. Sin destroyed that goodness of God. Yes, we are made in God’s image, but we most certainly are not good. That view is a dominant theme within modern American evangelicalism. As I’ve heard it said, a dead man can’t crawl out of a burning house, and the only thing we deserve is hellfire.

That way of thinking is not how Wesley looked at things. Wesley understood the reality of human sin, yes; but he believed that while the fall corrupted the image of God within us, it didn’t destroy it. Ted Runyan has a wonderful book called The New Creation that covers this subject in-depth. His entire point is that the fall corrupted that image of God within us – it is in need of redemption – but is not completely gone. We humans remain of great worth, and there is the hope for salvation for all. (John 3:16, 1 Timothy 2: 3-4)

This is the reason I am so drawn to Wesleyan theology. Without a doubt, we need salvation. And we are sinful. We can’t save ourselves. But that image of God, while corrupted, has not been completely destroyed. Prevenient grace extends to us an awakening of that image that allows us to walk toward God’s offer of grace.

This cultural moment would teach us to see other people as our enemy. To see people only deserving of judgment, especially those who are not Christians or those who we may disagree with. Those who may vote differently, live differently, act differently. We could easily take on the view of sin that casts them out and removes their worth. It is tempting to harden to our sides; they are over the line, they are on the other side.

Of course, I want to be clear. I believe in sin, judgment, and hell. No one comes to the Father but through the Son. (John 14:6) Sin is destructive; it destroys God’s prize creation, humanity. (John 10:10) This is not an apology for sin. It is a call to love all people in the way that God does. Our societal moment can take from us the desire to truly see the worth in others. The worth in those who are wrong. The worth in those we would see as even our enemies. The path of Christ calls us to love even the enemy. (Matthew 5:43-48; Romans 5:10)

As a follower of Christ and as a pastor, I want to speak against racism and also never discount the potential conversion and sanctification of the racist. And if I am their pastor, I want to be able to hopefully, through God’s grace, help them grow. I want to speak against immorality and also never discount the potential conversion and sanctification of the immoral. And if I am their pastor, I want to be able to hopefully, through God’s grace, help them grow. As a fallen human, my guilt is the same as anyone I preach to. In my calling, I want to hold out hope for redemption to those of infinite worth in the same way I respond to it myself. I never want to discount the worth of people, no matter who they are, what they do, or what they believe. Because everyone is truly loved by God who wants to redeem them.

I want as many people as possible to know the love of Jesus. Some would say that because of their sin, those who do not know Jesus are hostile to him and aren’t interested in knowing God at all. Maybe. But when I read Scripture, I see a lot of people who did not know Jesus but who wanted to know him. And today, I see a lot of people who do not know Jesus and who are very hostile to the Church. But there is still a fascination with Jesus and the Church. There is a yearning spiritually. It’s not surprising; Scripture says God has written eternity on the hearts of men. (Ecclesiastes 3:11)

Recently, I read a tweet that caused me to think a lot. By how I love others, do I make hell a more appealing place for folks to want to be than church? I want those who do not know Jesus Christ to be drawn to him and follow him. That is my one true desire for ministry. I want folks of all kinds to know their worth to Jesus. And if I all do is extend a metaphorical middle finger or kick sand in their face, how will know they know Jesus? Because that’s what I want more than anything else: for as many as possible to know Jesus.

I don’t want to get involved in hardening my heart at others, because I want all people, all people, to know Jesus. This world is calling me and you to harden our hearts to others. To write them off. To deem them as enemies. Maybe people in the church are calling us to do that. Maybe even preachers are calling us to do that. But I don’t believe that is right, and it isn’t Wesleyan. In one recent article, the author pointed out that for the first time in history, non-churchgoers make up the majority of the population in America. This is the context we live in now. We can choose to bemoan where we are. We can harden our sides and opinions. We can see our neighbors as our enemy and give up any hope for their redemption. We can harden our opinions, shout the loudest, and condemn the most. But I don’t think that’s the way of Jesus or the way of Wesley. I want as many as possible to know Jesus.

And that starts with each of us knowing our worth in Jesus and seeing others’ worth in Jesus. Even the folks we can’t stand.

Lenten Love: Make Things Better by Edgar Bazan

The Lenten season has started. Lent is six weeks (excluding Sundays) dedicated to prayer, fasting, and reflection to prepare for the grand celebration of Christ conquering death and his resurrection.

When I think of Lent, I am reminded that Easter is coming. We will soon celebrate the victory of Jesus over death through his resurrection and the gifts of forgiveness of sins and eternal life to all those who believe in him. In light of this, this Lenten season invites us to a particular time of reflection about our relationship with God and how we practice what we say we believe. As we are reminded of the meaning and purpose of our faith, we are also confronted with the realization that we may not be living up to the expectations of Jesus’ teachings.

Are we living up to Jesus’ teachings? Are we there yet? If you are like me, then you are far from it. We are trying; we stumble now and then, but we are not in denial, and we are making progress, even if it is just a little bit every day. With this in mind, I invite you to a serious and responsible self-reflection about how you are living your faith, but most importantly, how your relationship is with God and with one another.

Henri Nouwen described Lent as a time to refocus, to reenter a place of truth, to find ourselves in God once again. This is precisely what I want us to do this Lenten season: to find our place in God and affirm our identity as disciples of Jesus Christ.

Let’s begin with a simple question: how are you observing Lent?

Are you fasting, reading Scripture, praying? Great! That’s what the church traditionally has done for many centuries. Lent is a time of faith renewal as much as it may be a time of reconciliation with God. Fasting, reading Scripture, and praying are means of grace that help us be strong in our faith and close to God. So if you are practicing this, that is wonderful; keep doing it!

Today’s challenge is to go beyond a personal renewal of our faith and reconciliation with God. What if we commit to practice our faith to make the world better: more loving, more kind, compassionate, truthful, and empty of hate and evil? What if we show our faith to others in ways that make life better for them? What if we are a tangible blessing to others?

One of the most prominent critiques I make is that often, we are primarily known for what we are against than for what we offer. Our faith is more about how we make things better for all people, just like Jesus did. With this in mind, here is an idea of how we can observe Lent this year. The reading from Romans 12:9-21 using The Message translation encourages us like this:

“Don’t fake your love, be real. Run away from evil; cling to good. Be good friends who love deeply. If you see someone in need, do something about it. Don’t be a cause for others to trip over but bless those even when they disagree with you. Laugh with your friends when they’re happy; share tears when they’re down. Discover beauty in everyone. Don’t insist on getting even; that’s not for you to do, but be generous in your goodness to all people. And last, don’t let evil get the best of you; get the best of evil by doing good.“

As you can see, in this Scripture, Paul describes how Christians are to love each other and how we are to engage in our relationships with others. Paul explains that Christian behavior is doing everything for all people’s common good.

Our text doesn’t just say, “Love others more,” but it describes specific behaviors for loving others that Jesus himself modeled. This helps us see that Christian love is not just being nice to people; Christian love has a moral orientation toward the good. When we show love toward someone, we are moving them toward God’s goodness, so they too may find themselves in God. That is what Christian witness is, both during the Lenten season and throughout the year.

Since our faith is less about what we don’t do and much more about how we make things better for all people – just like Jesus did – let’s make part of our Lent resolutions to bring people to Jesus by practicing genuine love and showing generous goodness.

Featured image courtesy Ante Gudelj on Unsplash.

Connecting in the Cloud of Witnesses

Churches around the world honor the “cloud of witnesses” who have gone before us – all those people who shaped, challenged, and carried us forward on our spiritual journey. When I contemplate the saints in my own life, I’m reminded of two interrelated ideas. The first is called six degrees of separation; the second, three degrees of influence. In theory, there are just six or fewer degrees of separation, via introduction, from one person to any other person in the world. Essentially, through a chain of a “friend of a friend” connections, any two people in the world can be linked in a maximum of six steps. In our age of social media “influencers,” the theory of three degrees of influence shouldn’t be a surprise. It asserts that social networks have great influence on us, but that influence doesn’t end with whom we have direct ties. We influence our friends, who in turn influence their friends, which means that our actions influence people we have never met.

What does this have to do with the great cloud of witnesses? For me, the connection is in the metaphorical power of this kind of reflection. These ideas help us visualize the importance of understanding our own place in that cloud.

My own story illustrates this, but first, a small bit of history.

Nelson Mandela was a Methodist, educated in a Methodist boarding school where the chaplain was Rev. Seth Mokitimi. In 1964, Mokitimi became the first Black person elected to lead a major denomination in South Africa, as President of the Methodist Church of Southern Africa (MCSA). He was a powerful influence on Mandela.

In 1963, Mandela was sentenced to life in prison on Robben Island. Rev. Peter Storey, a young, White, newly ordained pastor in the MCSA became his chaplain. Four years later, Storey became the Superintendent Minister at the District Six Methodist Mission in Cape Town. This mission is now a museum that documents the history of District Six and the work of Peter Storey and fellow Methodists in their fight against Apartheid. As time passed, Storey became a bishop and was also elected president of the denomination.

Keeping that bit of history in mind, consider that my father is also a Methodist minister. When I was growing up, he served as the World Editor of The Upper Room, a devotional magazine distributed in 64 languages. The Upper Room gives an annual award to a worldwide Christian leader in recognition of their work. When I was in high school, it was given to Abel Hendricks, a “colored” (the Apartheid classification meaning not Black and not White) Methodist minister in South Africa who had spent his ministry fighting Apartheid. He stayed in our home when he came to Nashville to receive the award. I remember being fascinated as he talked about his life and struggle. Like Peter Storey and Seth Mokitimi, Abel was elected president of the MCSA. In fact, he was elected twice.

In 1980, I had the opportunity to attend the first International Christian Youth Conference on Evangelism (ICYCE), sponsored by World Methodist Evangelism. It was a life-changing event for me. Peter Storey was one of the keynote speakers.

Fast forward a few decades to 2011, when I began working more closely with Dr. Ivan Abrahams, the General Secretary of the World Methodist Council. As a young Methodist minister in South Africa, Ivan was mentored by both Abel Hendricks and Peter Storey. I now hold Ivan as one of my mentors. In his time as a Methodist bishop and then as president of the denomination, he came to know Mandela well; when Mandela died, it was Ivan who was called upon to deliver the sermon at the memorial service.

The idea of six degrees of separation illustrates how small our world really is and how connected we actually are to one another. The notion of three degrees of influence suggests that we have an impact on others in ways we may never realize. My experience attests to the connections illustrated in both these ideas. Who knew I would be connected to Nelson Mandela through a friend of a friend of a friend?

As interesting as I may find it, that’s not the whole story. The real story is about the spiritual inheritance we receive from the great cloud of witnesses – and the importance of finding our own place in that “cloud.”

Abel Hendricks is in my cloud of witnesses; and yet as he sat at our dinner table describing what it felt like to be “colored” in South Africa, he likely was not aware of the impact he was having on the shy 17-year-old girl sitting across from him.

Peter Story is in my cloud of witnesses; and yet as he preached and taught day after day at ICYCE, he likely didn’t notice the skinny 20-year-old whose head was spinning with the magnitude of what she was hearing.

Do you think about spiritual inheritance? We receive it from others, but we must also be willing to leave it for those who follow behind. Do you take seriously your own place in the great cloud of witnesses? If we are connected to everyone else by no more than six degrees, there is great potential for lasting influence. Who knows what kind of impact you may have on the 17-year-old, or 20-year-old, or 45-year-old, or 67-year-old who happens to be the friend of a friend of a friend…

Featured image courtesy Ben Stern on Unsplash.

Review: Dr. Rob Haynes Explores “Renew Your Wesleyan DNA”

What makes a Methodist a “Methodist”? This is an increasingly important question in the age of the rise of secularism, the decline of churches in the West, and other significant challenges in the Wesleyan/Methodist movement. As younger generations decreasingly emphasize the role of denominations, many people are no longer aware of the rich history and theology of the Wesleyan/Methodist churches they call home. In some parts of the world, leaders need fresh encouragement for mission and ministry. All the while, the global Wesleyan movement remains strong, and God continues to use it to share and show the love of Jesus Christ.

Renew Your Wesleyan DNA: Pursue God’s Mission in Your Life and Church by Engaging with the Essential Strands of Wesleyan Theology Cherished by Global Methodism by Rev. Dr. Richard Waugh (Australia: Cypress Project, 2019) is a critical resource to help contemporary Wesleyans learn the history of the movement while valuing the principles that continue to guide the most vibrant Wesleyan/Methodist churches. However, Waugh’s work is not merely a historical retelling. It is an examination and appreciation of the core of the Methodist movement. It is a call for churches and leaders to reflect upon their own ministries and reorient them for the vibrancy experienced when the “people called Methodists” are faithful to God’s call and mission.

The book is divided into eight chapters around three themes: Wesleyan Identity, Wesleyan DNA, and 21st-Century Ministry. Independently and cohesively, these provide a helpful view of the rich history of the Wesleyan movement, its ability to hold a variety of theological positions in a healthy tension, and a call to action for the contemporary church. Waugh identifies five strands of Wesleyan DNA: Creator’s Mission, Salvation, Transformation, Means of Grace, and Ministry with the Poor. These, he says, “encapsulate the essence…of Wesleyan emphases.” He uses them to illustrate the unique way in which John Wesley balanced biblical and theological principles. Waugh demonstrates their application for modern Christian discipleship. The book’s usability is further expanded through the author’s inclusion of historical and theological profiles that show evidence of Wesleyan DNA through various expressions of the global church. While these profiles include a brief historical account, the highlighting of the contemporary gospel witness in each context is enriching.

The global Wesleyan movement has a varied and complex history. Waugh successfully navigates this complexity by providing two separate narratives to illustrate one grand story: the first primarily concentrates on geographic particularities (see chapter two). The second recounts the ways in which Methodism has influenced various theological streams, ecumenism, missional witness, education, healthcare, and other important areas (see chapter eight). He handles these complexities in a way that remains appropriately thorough yet approachable for a general international audience. After all, according to Waugh, over 100 million people from more than 160 countries follow Jesus in the company of the Wesleys. Appropriately, he does not attempt to recap them all. Rather, he gives proper appreciation of various iterations to encourage the reader to apply the Wesleyan DNA into each local ministry. Throughout the work, Waugh’s unique voice as a Wesleyan Methodist leader from the South Pacific gives an important timbre to the conversation.

In some corners of Methodism, leaders have failed to attend to the doctrine that Mr. Wesley sought to preserve. Publications such as this, grounded in modern biblical and theological scholarship while accessible to a broad audience, are important for a deeper sense of belonging in the way God continues to use the global Wesleyan movement.

With thoughtfulness for local church application, small group discussion questions are included. Other helpful resources include a church audit guide, celebration service, and worship guides for Watchnight, Covenant Renewal, and Aldersgate services.

Renew Your Wesleyan DNA is a helpful addition to the libraries of Wesleyan/Methodist laity and pastors alike. It provides a fresh, global perspective on the vibrancy of the People Called Methodist. The work offers tools for individuals, small groups, and congregations to go deeper in their own faith development alongside their Wesleyan/Methodist kindred in the worldwide movement.

Featured image courtesy Elena Mozhvilo on Unsplash.

Vicarious Faith in Community by Brian Yeich

A few years ago, I ran into a friend who was going through some tough family times. I asked him if there was anything I could do; his response caught me off-guard. He said, “I am struggling to have faith, and I just need other people to have faith for me.” I confess that before this, I didn’t really consider “having faith” for someone else. Of course I prayed for people and situations; but to have faith for someone – that seemed a bit strange to me. But I have come to believe that having faith for others – what you might call vicarious faith – is one of the most powerful, Christian things we can do as followers of Jesus.

How do you define faith? The writer of Hebrews defines it this way In Hebrews 11:1 – “Now faith is the assurance of things hoped for, the conviction of things not seen.” (ESV) So faith might be defined as “trust” or “belief.” One of my favorite definitions is that faith is “leaning our full weight upon” someone or something. I think many times we tend to think of faith as something we have (or don’t have).

It wasn’t until I ran across a chapter in a book called Humanity and God by Samuel Chadwick that my thinking was challenged. He introduced the idea of vicarious faith.

Chadwick says that vicarious faith is a “faith that is exercised on behalf of another and is accepted for another,”* and he points to the Gospel of Mark for the prime example.

In the second chapter of Mark, we read a story in which Jesus has powerfully launched into his ministry and at the end of chapter one just healed a leper. He has now returned to the town of Capernaum, Jesus’ “home base” on the north shore of the Sea of Galilee. A crowd has gathered, as it often does around Jesus. And then something dramatic happens. Four friends, determined to get their friend into the presence of Jesus, lower a paralyzed man through a roof. Mark then reports something that may surprise us: “Jesus saw their faith.” In other words, he saw the faith of the man’s friends – he then pronounces forgiveness to the paralyzed man. There is a very interesting interchange with the scribes about whether Jesus has the authority to forgive sins, which we don’t have time for today, but then Jesus goes further and heals the man’s body. Jesus sees the faith of the friends and then turns to the man and says, “your sins are forgiven.” And then he said, “Rise, pick up your bed and go home.”

Chadwick comments on this scene, “This man received both the forgiveness of his sins and the healing of his body, through the faith of the men who brought him.” It is very interesting that out of more than 20 miracles recorded in the Gospels, at least seven of those were healed through the faith of others.

In Matthew 8:5-13 we read about the Centurion with a sick servant.

“When he had entered Capernaum, a centurion came forward to him, appealing to him, ‘Lord, my servant is lying paralyzed at home, suffering terribly.’ And he said to him, ‘I will come and heal him.’ But the centurion replied, ‘Lord, I am not worthy to have you come under my roof, but only say the word, and my servant will be healed. For I too am a man under authority, with soldiers under me. And I say to one, “Go,” and he goes, and to another, “Come,” and he comes, and to my servant, “Do this,” and he does it.’ When Jesus heard this, he marveled and said to those who followed him, ‘Truly, I tell you, with no one in Israel have I found such faith. I tell you, many will come from east and west and recline at table with Abraham, Isaac, and Jacob in the kingdom of heaven, while the sons of the kingdom will be thrown into the outer darkness. In that place there will be weeping and gnashing of teeth.” And to the centurion Jesus said, ‘Go; let it be done for you as you have believed.’ And the servant was healed at that very moment.” (ESV)

Not a word is said about the faith of the man who was healed. It is attributed entirely to vicarious faith – faith exercised for him.

In John 4:46-54 we read about the healing of an official’s child:

“So he came again to Cana in Galilee, where he had made the water wine. And at Capernaum there was an official whose son was ill. When this man heard that Jesus had come from Judea to Galilee, he went to him and asked him to come down and heal his son, for he was at the point of death. So Jesus said to him, ‘Unless you see signs and wonders you will not believe.’ The official said to him, ‘Sir, come down before my child dies.’ Jesus said to him, ‘Go; your son will live.’ The man believed the word that Jesus spoke to him and went on his way. As he was going down, his servants met him and told him that his son was recovering. So he asked them the hour when he began to get better, and they said to him, ‘Yesterday at the seventh hour the fever left him.’ The father knew that was the hour when Jesus had said to him, ‘Your son will live.’ And he himself believed, and all his household. This was now the second sign that Jesus did when he had come from Judea to Galilee.” (ESV)

Whose faith had resulted in Jesus saving the official’s child? That son was healed entirely through the faith of the father vicariously exercised 25 miles away.

In Mark 9:14-29, we read about the healing of a boy with an unclean spirit. The disciples had not been able to heal the boy. Here the boy’s father is struggling with faith, but he says, “I believe; help my unbelief!” (ESV)

Whose faith moved Jesus to free the boy? Not the boy’s own faith, not the disciples’, but rather his father’s.

We find a final example in Matthew 15:21-28 where a Canaanite woman approaches Jesus and begs him to heal her daughter:

“And Jesus went away from there and withdrew to the district of Tyre and Sidon. And behold, a Canaanite woman from that region came out and was crying, ‘Have mercy on me, O Lord, Son of David; my daughter is severely oppressed by a demon.’ But he did not answer her a word. And his disciples came and begged him, saying, ‘Send her away, for she is crying out after us.’ He answered, ‘I was sent only to the lost sheep of the house of Israel.’ But she came and knelt before him, saying, ‘Lord, help me.’ And he answered, ‘It is not right to take the children’s bread and throw it to the dogs.’ She said, ‘Yes, Lord, yet even the dogs eat the crumbs that fall from their masters’ table.’ Then Jesus answered her, ‘O woman, great is your faith! Be it done for you as you desire.’ And her daughter was healed instantly.” (ESV)

Whose faith brought her healing through Jesus? It came, not through any faith of her own, but in response to the mighty faith of her mother.

This takes me back to my friend’s statement, “I just need other people to have faith for me.” He was asking me to have vicarious faith for him and for his family, that Jesus might move in their lives in a powerful way. At the time, he didn’t have faith for himself or his family – he needed others.

Is there someone you know, for whom you might be called to have vicarious faith? Or maybe today you are the one who needs someone else to have faith for you.

Chadwick closes his chapter on vicarious faith with this: “Personal faith brings personal salvation, but vicarious faith brings salvation to others; and in this also it is more blessed to give than to receive. The supreme test of faith is not its personal benefit but its vicarious power.”

This is what the community of faith is about. It’s about having faith in Jesus, but it is also about having faith in Jesus for one another. Lord, may we have faith for one another and remember that it is Christ who saves and heals.

* Chadwick, S., 1904. Vicarious Faith. Humanity and God. London: Hodder and Stoughton, p. 295.

Featured image by James Tissot: “Man with Palsy Lowered to Christ” located in the Brooklyn Museum, New York City. Public domain.

The World is Our Parish by Rob Haynes

The founder of our Methodist movement, John Wesley, is often celebrated for declaring that “The World is my parish…” This quote has inspired many to serve in ministry around the world. However, most contemporary Methodist churches do not organize themselves in parishes the way Wesley’s church did. What did Wesley mean when he said this? What does it mean to see the world as our parish today?

First, we need a little background. As the son of an Anglican priest, Wesley grew up in a parish church. He served as a parish priest. After his life-changing experience on Aldersgate Street in London in May 1738, Wesley’s preaching was considered so radical and controversial that he was banned from the pulpit in the Anglican church. Wesley was now a priest with no parish. It was then that Wesley began to practice ministry in ways that would, for him, redefine “parish.”

Though he had no pulpit of his own, he still saw the great need for spreading the Good News of Jesus Christ throughout England, particularly to the poor and working classes. In a radical departure from the current practice, he preached in the fields, the city squares, and outside the coal mines to anyone who would hear. In doing so, he was changing what it meant to minister to a particular community. Some accused Wesley of crossing parish lines and therefore “trespassing” on the work that belonged to the priest assigned to that geographic area, i.e. parish.

When responding to critics of his radical methods of ministry, Wesley said, “I look upon all the world as my parish; thus far I mean, that, in whatever part of it I am, [it is my] duty to declare unto all that are willing to hear, the glad tidings of salvation. This is the work which I know God has called me to; and sure I am that his blessing attends it.” (from Wesley’s journal entry on 11 June 1739).

To understand what he means by this, we need to look a bit closer at how the church understood the “parish” in that particular time period and how it remains true for many today. The idea of organizing a parish is rooted in three important principles:

Provide a Christian Presence for all

The parish system was designed to provide a Christian presence everywhere in the land. Geography defines a parish. By the simple fact that a person lived in that geographic area, they were deemed to have access to that church—in all its facets: that was your church on Sundays and holidays, and for your baptism, your wedding, your funeral. The parish church was a sign of Christ’s welcome, work, and ministry in every aspect of life for every person who lived there.

All deserve the care of the church

This means that the church, and therefore the parish priest, had the responsibility for the people who live there. The priests were to minister to the people in every part of their lives, and therefore could not minister only to those whom they chose or whom they deem worthy of their time and interest. Rather, the parish was intended to signify that a relationship with God is available to all. As such, the church has an obligation to care for all. All includes the people that you don’t always get along with. All includes the people that you find difficult to love. All includes those who have a different background, heritage, or ethnicity.

The Church is both Global and Local

Each community had, by default, a church in it. At the same time, the Church is universal: it exists beyond one’s own neighborhood, town, or village. Yet, it is particular to each neighborhood, town, and village and each person in it. The Church is global in that we are connected to the witness of Christians on every continent and in every land. And we are particular. None of us who live outside a community can minister in that situation the same way that a local church can, though we all have a part to play. And no one can minister in your community the way you can. You have a unique role to play in ministry, and the global church has a part to play too. This should be celebrated and embraced.

The strength of the early Methodist revival was that it was a movement that emphasized personal and social holiness that could only come through authentic Christian discipleship. Mr. Wesley was willing to break down the limits of the traditional parish to share that message. Modern Methodists, who are not bound by the limitations of the parish of Wesley’s time, can use these same principles for mission and evangelism. For many of us today, communities are not defined by geography like the parish of Wesley’s era, but by common interests. We tend to spend time with those who like the same things we do or visit the same places. We might know much more about the people on our soccer team, in our book club, or at the gym than we know about the people who live on our street. These places can be seen as a modern parish, so to speak. A recognition of each of these foundations of parish ministry can inspire us to share Christ’s love in the different kinds of communities we find ourselves today.