I don’t apologize for taking blog breaks — and I’m not now — but, I must admit, this has been a rather extended one. My last post here was in May. So, I’ve been away a lot longer than usual. I am often too busy in the summer to spend much time on the Internet — though I find it intellectually stimulating at other times. I like to work outside at various gardening projects when the weather permits. I spend more time outside, just generally. I often fill pulpits in the summer. I just don’t have time for Internet activities.
But, this time, there was something more. I just got to feeling like I didn’t have anything to say. (more…)
An urban church rejects the idea of charity and finds renewal: ““If we believe that God’s spirit is flowing down on all people, old and young, women and men — and on the poor… why don’t we treat people like that’s true?”Here: Death and resurrection of an urban church.
Greg Boyd: “Some scholars today argue that the stories recorded in the Gospels are actually intentional fabrication. In essence, they argue that Mark took Paul’s theology and robed the story of Jesus in a fictitious historical narrative. The other Gospels followed suit. The argument is clever and removes the difficulty of explaining how a legend of a God-man could arise so quickly among first-century Jews. But there are 7 major problems with this contention….” Here: Are the Gospels Historical Fiction?
Kimberly Winston quotes Lawrence Wright, one of the producers of a new documentary on Scientology: “When people see for themselves the testimony of people who have been through the Scientology experience, they’ll have a better idea of what they might be in for if they decide to join the church….” Here: HBO’s ‘Going Clear’ Questions the Future of Scientology, (more…)
I think that many times in the past I prayed for the guidance of the Holy Spirit — but without a clear expectation in my mind that I would have it in the course of the day.
But, I have learned to expect the Spirit’s guidance — if, indeed, I have prayed for it.
The great preacher F. B. Meyer expresses it well:
Expect the Holy Ghost to work in, with and for you. When a man is right with God, God will freely use him. There will rise up within him impulses and inspirations, strong strivings, strange resolves. These must be tested by Scripture and prayer, and if evidently of God they must be obeyed. But there is this perennial source of comfort: God’s commands are enablings. He will never give us a work to do without showing exactly how and when to do it, and He will give the precise strength and wisdom we need. Do not dread to enter this life because you fear that God will ask you to do something you cannot do. He will never do that. If He lays aught on your heart, He will do so uninvited; as you pray about it the impression will continue to grow, so that presently, as you look up to know what He wills you to say or do, the way will suddenly open, and you will probably have said the word or done the deed almost unconsciously. Rely on the Holy Ghost to go before you to make the crooked places straight and the rough places smooth. Do not bring the legal spirit of ‘must’ into God’s free service. ‘Consider the lilies of the field, how they grow.’ Let your life be as effortless as theirs, because your faith shall constantly hand over all difficulties and responsibilities to your ever-present Lord. There is no effort to the branch in putting forth the swelling clusters of grapes — the effort would be to keep them back.
I am about to launch into a rather long post — and one that will not be of interest to everyone. Nevertheless, because of the nature of this site, and because of the issues I commonly address and raise here, I need to post a statement — about a problem often encountered in the literature of the holiness movement. It is common in these writings to encounter the language of eradication: the eradication of “sin” or of “inward sinfulness” or of “inbred sin” or of “the sin nature” or of “the carnal nature” — or similar language. What is to be made of these claims?
I have recently re-affirmed the purposes of this web site, saying: “I intend this as a site that is focused on the Wesleyan teachings about holy living.” I have often expressed my appreciation of the Holiness Movement and (to a lesser extent) the Pentecostal movement for the formative influence they had on shaping the earliest stages of my Christian journey.
I maintain here a growing collection of resources on the holiness movement here — and hope to have more soon. I also maintain two blogs that feature the writings of nneteenth century holiness writers Daniel Steele and Thomas C. Upham. . All of this, I am presenting “as is.” I am seeking make this material accessible, so that people can grapple with these writings on their own — without having them filtered through my own opinions and evaluations of them.
I am a retired United Methodist pastor. I realize that the message of Christian Perfection / Entire Sanctification (the main theme of the Holiness Movement) is almost completely unknown among contemporary United Methodists. Many United Methodist pastors heard of this theme for the first time in their life while attending Seminary. (And, some who did may not have been paying attention that particular day.)
It has been my intention, from the beginning of this site, to raise up this particular part of the Wesleyan tradition — I am not seeking to indoctrinate anyone in anything — I am raising an issue that (I believe) needs re-consideration and re-appropriation. My personal reasons for harping on the Christian Perfection theme of the Wesleyan tradition are given here: Sanctification as a Central Theme.
This naturally raises the question: do I agree with everything in the teachings of the 19th Century Holiness movement? And, the answer is: no, I don’t.
Boze Herrington gives us a heart-rending account of his involvement in a prayer group (associated with the International House of Prayer) that evolved into a dangerous cult. The account centers around the death of the cult leader’s wife (Boze’s friend) Bethany. He writes: “But it is clear that when Bethany died, she was part of a community shrouded in fear and hatred, a community where those who spoke out were treated as though they didn’t exist. Their loves, desires, opinions, feelings, and whole personalities were invalidated, all in the name of God.” At The Atlantic here: The Seven Signs You’re in a Cult.
Jonathan Merritt on the public’s response to Christian leaders: “The point is that people don’t like mean people and judgmental people and power-hungry people, regardless of their religion. Most people dislike Christian jerks because they are jerks, not because they are Christian. (According to a 2013 Barna poll, about 51% of self-identified Christians are characterized by having the attitudes and actions that are “Pharisaical” as opposed to “Christlike.”)” Here: What the Pope’s popularity says about American culture. (more…)
Where do John Wesley and his early followers fit in the familiar end-time schemas of a-millennial, post-millennial and pre-millennial (and it’s pre-trib, mid-trib, post-trib flavors)?
People looking for information about this find that there is very little available.
Here’s the reason: John Wesley doesn’t fit any of these schemas exactly. He has been claimed by both pre-millennialists (Christ returns to establish an age of peace and righteousness on earth) and post-millennialists (an age of peace and righteousness on Earth is established through the advancement of Christian faith, and then Christ returns). And, individual quotations from his works can be lifted out both to support or refute both viewpoints.
First, let me note Wesley’s approach to the book of Revelation, as a way of introducing and illustrating the problem. (more…)
The message of the Wesleys and of the subsequent “Methodist” movement was a message of radical faithfulness to God. It affirmed an optimism of grace which believed that people’s lives could be changed by the power of the Holy Spirit and that society could be changed — through the impact of prayer and through the impact of people who were filled with love for God and love for others. It was a movement that saw a progressive and liberating movement in Scripture that made it clear to them that the institution of slavery — the buying and selling of human beings — was wrong. It allowed them to see that God was calling both men and women into the service of Christ. It was a radical message of inward and outward holiness.
It can be hard to sustain a radical message. (more…)
It was one of those odd coincidences that occur now and then. Just after the news reported the death of a snake-handling Pentecostal preacher, I happened to post this on the Steele’s Answers blog:
QUESTION: Is Mark 16:17, 18 to be taken in its literal meaning? If so, have not all believers the power to cast out devils, to heal the sick, to drink deadly poisons and handle rattlesnakes without harm? (more…)
- “What good is it, my brothers and sisters, if you say you have faith but do not have works? Can faith save you?” [Implied answer: no.]
- “So faith by itself, if it has no works, is dead.”
- “Show me your faith apart from your works, and I by my works will show you my faith.”
- “Was not our ancestor Abraham justified by works when he offered his son Isaac on the altar?”
- “You see that a person is justified by works and not by faith alone.”
- “For just as the body without the spirit is dead, so faith without works is also dead.”
And I was reminded again of the vital relationship between faith and works in the teachings of the Bible. Genuine faith must eventuate in good works — in obedience to God and service to others. While I am never in a position to judge the genuineness of another person’s faith — nonetheless, faith must always make a difference.
And, this is one of the reasons I am thankful for the Wesleyan holiness tradition where my early faith was nurtured. Here are some themes that I especially appreciate in the Wesleyan perspective on faith: (more…)