Ebenezer Blackwell was a London banker. He was also a supporter of John and Charles Wesley’s Methodist movement who reportedly gave “considerable sums” to John Wesley for distribution to the poor. In Wesley’s works, we find several letters to Blackwell. A recurring subject in the letters is Wesley’s concern that the wealthy banker faces many temptations and dangers to his soul. Here is one example:
Whereunto we have attained, let us hold fast! But this can only be, by pressing on. Otherwise, we must go back. You have need of courage and steady resolution; for you have a thousand enemies: The flattering, frowning world; the rulers of the darkness of this world; and the grand enemy within. What need have you to put on the whole armour of God, that you may be able to withstand in the evil day! I often tremble for you. And how few will honestly and plainly tell you of your danger! O may God warn you continually by his inward voice, and with every temptation make a way for you to escape!
The letters are instructive for the glimpse they give of Wesley’s pastoral method and for what they reveal about Wesley’s concern for “The Danger of Riches.”
I also find in the quotation above a compelling image of the life of the spirit. We cannot stand still. We either press on or we slide back. We either go on toward perfection or we slip back toward sin.
This is a pastoral rather than a purely scriptural observation by Wesley. It came from his wide experience shepherding souls in all corners of the British Isles. It is also why he was so adamant about the need for individuals to be in society with other Christians. We need the encouragement and at times the gentle prod of others to help us to keep pressing on. Otherwise, we sag and slide and fall away from the way that is set before us.
This all rings true to me.
As a part-time pastor with little direct interaction with more experienced pastors, I am continually grateful for the lessons and challenges that I find in Wesley’s words.
Here is another case of John Wesley’s attention to the different spiritual states of men and women to whom he was pastor. It comes from some advice in a letter he wrote to a band leader in 1762:
As to your Band, there are two sorts of persons with whom you may have to do – the earnest and the slack. The way you are to take with the one is quite different from that one would take with the other. The latter you must search, and find why they are slack; exhort them to repent, be zealous, do the first works. The former you have only to encourage, to exhort to push forward to the mark, to bid them grasp the prize so nigh!
If we had to sort the people in our congregations into these two groups, could we do it? Do we know the slack and the earnest? Can we tell the difference? Would we like the results if we could?
Of course, a lot of our answers here will have to do with definitions. Without a clear notion in our heads about what it means to “push forward to the mark,” we will have a hard time identifying those who are and those who are not pushing forward. We will have a devil of a time sorting out who needs to be encouraged and who needs to be searched.
We will have an even more difficult time of it if we do not let our means of assessment settle on merely outward things. If we look for changed hearts rather than clean finger nails, it will be even more challenging. And yet, Wesley would say, that is why we were called to this work.
Chad Holtz reports on how his ministry has been impacted by not blogging or reading about the controversies in the UMC.
And praise be to God we have seen the fruit of such labor! In the past 12 weeks we have baptized 13, brought in 29 new members (with more coming this Sunday), reshaped the vision and focus of our Sunday worship from a traditional, gospel feel to a more modern/contemporary feel, and increased community awareness about the recovery ministry we are gearing up to launch in November which promises to transform hundreds if not thousands of lives in our county starving for such a holistic, Christ-centered ministry. I don’t share any of this to boast but to simply yet loudly announce this to my colleagues living in cyber space on both sides of this issue: Get off the computer and get to work!
Ed Stetzer’s reflections after discovering that the son of progressive evangelical Tony Campolo has become an atheist chaplain contain several good points that are worth your time to read.
One of the one’s that caught my eye goes like this:
In this extremely informative and compelling talk Bart gave earlier this year to the SSA Annual Conference, he is quite clear that he embraced a Christian community, but not the Christian faith.
As parents, we need to work to ensure our children have a relationship with Jesus, not just a desire to be part of a loving community doing good. In other words, we need to ask, are we discipling or merely socializing our children in church?
One thing that has struck me about some the church talk I’ve been around since I started attending church on a regular basis is how much church is sold as a community. In some settings, this is so strongly emphasized that it can feel as if the community is more important that Jesus Christ himself.
John Wesley wrote that church is a body of believers who gather first to save their own souls, second to help each other in working out their own salvation, and third to roll back the kingdom of Satan and set up the kingdom of Christ. Community serves these ends and it may be the final result of these efforts, but community itself is not the point of it all.
It may just be the introvert in me speaking, but I do think we get that out of whack at times.
At the end of his explanation of the General Rules of the United Societies — rules which we still hold as binding on ourselves — John Wesley wrote this:
These are the General Rules of our societies; all which we are taught of God to observe, even in his written word, the only rule, and the sufficient rule, both of our faith and practice. And all these, we know, his Spirit writes on every truly awakened heart. If there be any among us who habitually break any of them, let it be made known unto them who watch over that soul as they that must give an account. We will admonish him of the error of his ways; we will bear with him for a season: But then if he repent not, he hath no more place among us. We have delivered our own souls.
I notice several things here.
First, Wesley takes very seriously the notion that pastors and lay leaders are on the hook if they do not actively look to the salvation and preservation of souls. I was in a class once in which another pastor told me that his job was not to be anyone’s sin police. That got a lot of nods of agreement, and I was right there with the others. But Wesley would not have agreed. He would not have used the phrase “sin police,” not least of which because it is cute rather than instructive, but he would have reminded us that those who watch over the souls of others will be held to account by Jesus for what we do and what we fail to do.
Second, I notice again the rock solid commitment to the sufficiency of Scripture to guide our faith and practice. Such an idea would not get even a moment of indulgence from many pastors and most seminary professors today.
Finally, just imagine that last portion being read at Annual Conference. Indeed, I wonder what would happen at General Conference if the text of the General Rules were up for a vote. Perhaps that is why it wise that the General Rules are protected by our Constitution.
As a church that protects and preserves these rules, though, I wonder how we live them. How do we — within local congregational settings — get to the point where such a text could be read and embraced? How do we be the church in light of what we hold as our general rules?
There are two Ways: a Way of Life and a Way of Death, and the difference between these two Ways is great.
– The Didache
I read the words in this ancient Christian text — one that some scholars say is older than some of the books in the New Testament — and I am struck by the lack of gray in this black and white statement. These words remind me of many words printed in our Bible — Old and New Testament — that speak of this kind of radical choice.
I find no indication — perhaps my memory needs jarring — of a middle road between these two. There are two ways. One is narrow and leads to life. The other is broad and leads to death.
And yet, I know not all Christianity and all human life can be easily summed up in a choice of A or B. Even among those who appear to be walking in the Way of Life, I can think of those who appear to be walking an even more demanding and narrow road than the generality of Christians. It is as if some Christian walk on the road and others, finding this too simple, jump up on the guardrail and walk it like a balance beam.
I want to introduce degrees and levels and comparisons to the choice laid out for us by the Didache and Jesus. Even John Wesley did this. But the words of Scripture and the experience of the early church don’t give me much room for that. They hold up a simple choice. Here is life. Here is death. Choose life.