UM101

Tonight is the first session on our UM101 classes.  I am excited to be teaching this and am also excited by the number of people who are wanting to learn more about our church and our history.  I will have both those who have been members for a period of time as well as new potential members. 

I will be handing out these handouts but thought I would put them on my blog and the website www.ainsworthjohnstownumc.org.

THOUGHTS UPON METHODISM
Rev. John Wesley
1. I AM not afraid that the people called
Methodists should ever cease to exist either in
Europe or America. But I am afraid, lest they
should only exist as a dead sect, having the
form of religion without the power. And this
undoubtedly will be the case, unless they hold
fast both the doctrine, spirit, and discipline
with which they first set out.
2. What was their fundamental doctrine? That
the Bible is the whole and sole rule both of
Christian faith and practice. Hence they
learned, (1.) That religion is an inward
principle; that it is no other than the mind that
was in Christ; or, in other words, the renewal
of the soul after the image of God, in
righteousness and true holiness. (2.) That this
can never be wrought in us, but by the power
of the Holy Ghost. (3.) That we receive this,
and every other blessing, merely for the sake
of Christ: And, (4.) That whosoever hath the
mind that was in Christ, the same is our
brother, and sister, and mother.
3. In the year 1729 four young students in
Oxford agreed to spend their evenings
together. They were all zealous members of
the Church of England, and had no peculiar
opinions, but were distinguished only by their
constant attendance on the church and
sacrament. In 1735 they were increased to
fifteen; when the chief of them embarked for
America, intending to preach to the heathen
Indians. Methodism then seemed to die away;
but it revived again in the year 1738; especially
after Mr. Wesley (not being allowed to preach
in the churches) began to preach in the fields.
One and another then coming to inquire what
they must do to be saved, he desired them to
meet him all together; which they did, and
increased continually in number. In
November, a large building, the Foundery,
being offered him, he began preaching
therein, morning and evening; at five in the
morning, and seven in the evening, that the
people's labour might not be hindered.
4. From the beginning the men and women
sat apart, as they always did in the primitive
church; and none were suffered to call any
place their own, but the first comers sat down
first. They had no pews; and all the benches
for rich and poor were of the same
construction. Mr. Wesley began the service
with a short prayer; then sung a hymn and
preached, (usually about half an hour,) then
sang a few verses of another hymn, and
concluded with prayer. His constant doctrine
was, salvation by faith, preceded by
repentance, and followed by holiness.
5. But when a large number of people was
joined, the great difficulty was, to keep them
together. For they were continually scattering
hither and thither, and we knew no way to
help it. But God provided for this also, when
we thought not of it. A year or two after, Mr.
Wesley met the chief of the society in Bristol,
and inquired, "How shall we pay the debt
upon the preaching-house?" Captain Foy
stood up and said, "Let every one in the
society give a penny a week, and it will easily
be done." "But many of them," said one,
"have not a penny to give." "True," said the
Captain; "then put ten or twelve of them to
me. Let each of these give what they can
weekly, and I will supply what is wanting."
Many others made the same offer. So Mr.
Wesley divided the societies among them;
assigning a class of about twelve persons to
each of these, who were termed Leaders.
6. Not long after, one of these informed Mr.
Wesley that, calling on such a one in his
house, he found him quarrelling with his wife.
Another was found in drink. It immediately
struck into Mr. Wesley’s mind, "This is the
very thing we wanted. The Leaders are the
persons who may not only receive the
contributions, but also watch over the souls of
their brethren." The society in London, being
informed of this, willingly followed the
example of that in Bristol; as did every society
from that time, whether in Europe or
America. By this means, it was easily found if
any grew weary or faint, and help was speedily
administered. And if any walked disorderly,
they were quickly discovered, and either
amended or dismissed.
7. For those who knew in whom they had
believed, there was another help provided.
Five or six, either married or single men, met
together at such an hour as was convenient,
according to the direction of St. James,
"Confess your faults one to another, and pray
one for another, and ye shall be healed." And
five or six of the married or single women
met together for the same purpose.
Innumerable blessings have attended this
institution, especially in those who were going
on to perfection. When any seemed to have
attained this, they were allowed to meet with a
select number, who appeared, so far as man
could judge, to be partakers of the same
"great salvation."
8. From this short sketch of Methodism, (so
called,) any man of understanding may easily
discern, that it is only plain, scriptural religion,
guarded by a few prudential regulations. The
essence of it is holiness of heart and life; the
circumstantials all point to this. And as long
as they are joined together in the people called
Methodists, no weapon formed against them
shall prosper. But if even the circumstantial
parts are despised, the essential will soon be
lost. And if ever the essential parts should
evaporate, what remains will be dung and
dross.
9. It nearly concerns us to understand how
the case stands with us at present. I fear,
wherever riches have increased, (exceeding
few are the exceptions,) the essence of
religion, the mind that was in Christ, has
decreased in the same proportion. Therefore
do I not see how it is possible, in the nature
of things, for any revival of true religion to
continue long. For religion must necessarily
produce both industry and frugality; and these
cannot but produce riches. But as riches
increase, so will pride, anger, and love of the
world in all its branches.
10. How, then, is it possible that Methodism,
that is, the religion of the heart, though it
flourishes now as a green bay-tree, should
continue in this state? For the Methodists in
every place grow diligent and frugal;
consequently, they increase in goods. Hence
they proportionably increase in pride, in
anger, in the desire of the flesh, the desire of
the eyes, and the pride of life. So, although the
form of religion remains, the spirit is swiftly
vanishing away.
11. Is there no way to prevent this? this
continual declension of pure religion? We
ought not to forbid people to be diligent and
frugal: We must exhort all Christians to gain
all they can, and to save all they can; that is, in
effect, to grow rich! What way, then, (I ask
again,) can we take, that our money may not
sink us to the nethermost hell? There is one
way, and there is no other under heaven. If
those who "gain all they can," and "save all
they can," will likewise "give all they can;"
then, the more they gain, the more they will
grow in grace, and the more treasure they will
lay up in heaven.
London, August 4, 1786

The United Methodist Way
Living the Christian Life in Covenant with Christ and One Another
Introduction
Methodism began as a movement of spiritual renewal within a national church marked by
much nominal commitment and spiritual lethargy. Early Methodists adopted a Way of living in
covenant with Christ and one another that yielded rich spiritual fruit in their lives and in their
engagement with the world. One result of this vitality was the emergence of Methodism as a
distinct tradition and its growth in North America into a family of denominations. But over
the course of this growth these denominations gradually abandoned central aspects of the
original “Methodist Way.” They settled into the status of mainstream Protestant churches,
distinguishing themselves primarily by their unique polity. This process was accompanied by
increasing loss of spiritual vigor, evangelical zeal, and missional vitality. As an heir of these
developments, The United Methodist Church finds itself today (particularly in North America)
in the ironic position of being marked by much nominal commitment and spiritual lethargy.
We stand in need of our own movement of renewal!
There are many pockets of vitality within contemporary United Methodism, especially in
broader global settings, that can and must contribute to this renewal. But even in these settings
there is much to be gained from considering anew—and reclaiming—the Way of life that
defined and empowered the early Methodist movement.
Orienting Goal of the Methodist Way:
Transformed Lives and a Transformed World
One of the sharpest distillations of the Methodist Way is John Wesley’s “Thoughts upon
Methodism,” published in 1786, near the end of his long and faithful ministry. In this short
essay Wesley warned that the Methodist movement would become a dead sect, having the
form of religion but lacking its power, unless they held fast to the crucial insights and practices
that birthed the movement. Significantly, the first insight that he emphasizes early Methodists
drew from their broad study of Scripture is “That religion is an inward principle; that it is no
other than the mind that was in Christ; or, in other words, the renewal of the soul after the
image of God, in righteousness and true holiness.”
Every journey is oriented by its goal. For the early Methodists the goal of their Way of life was
to become faithful and mature disciples of Christ. This meant far more than just affirming
Christ as their Lord, or having an assurance of his pardoning love. They longed for what they
saw promised in Scripture—the transformation of their sin-distorted attitudes and dispositions
into ever greater conformity with Christ’s abiding love for God, for neighbor, and for the
whole creation. As Charles Wesley put it in a hymnic prayer, they longed for Christ to “Plant,
and root, and fix in me / All the mind that was in Thee.”
In other words, while the early Methodists celebrated the freedom from sin that comes in the
new birth, they fervently desired that greater freedom for walking in God’s life-giving ways
and participating in God’s saving mission. Implicit in this desire was their conviction that
concern for transformation of the heart is not a distraction from or alternative to concern for
the world around us. As John Wesley frequently reminded them, holiness of heart is
reciprocally connected to holiness of life. As we experience the love of God transforming
our lives we are more inclined to engage the world around us in compassionate and
transforming ways—and as we engage the world in these ways we find our own transformation
in Christ-likeness deepened! 1
Crucial Dynamics of the Methodist Way:
Doctrine, Spirit, and Discipline
Such “holiness of heart and life” is surely desirable, but how is it possible? John Wesley’s
contribution to early Methodism focused particularly around this question, as he led in
developing a balanced Way of life that drew upon the wisdom of Scripture and the broad
Christian tradition. He summarized the central dynamics of this Way in “Thoughts upon
Methodism” by exhorting Methodists to hold fast “the doctrine, spirit, and discipline with
which they first set out.”
1. Centered in God’s Empowering Spirit
It is fitting that “spirit” stands in the middle of this list, for the central characteristic of the
spirit of early Methodism was recognition that their desired transformation was possible only
through the gracious empowering work of the Holy Spirit. In Wesley’s enumeration of the
crucial insights of early Methodism, the opening emphasis on the goal is followed immediately
by: “2) That this can never be wrought in us, but by the power of the Holy Ghost. 3) That
we receive this, and every other blessing, merely for the sake of Christ.”
Well aware that any concern for holy living was seen by some as “works righteousness,”
Wesley consistently stressed that our human efforts are possible and effective only because they
are preceded and empowered by the Holy Spirit. But he immediately added that the Spirit
invites and expects us to “work out” what God is “working in” us (Phil. 2:12–13). Thus,
while affirming that it is most truly the Spirit who “makes disciples of Jesus Christ,” Wesley
encouraged early Methodists to own their role in responding to Christ’s call to discipleship, in
cultivating their graciously-empowered growth as disciples, in supporting one another on this
journey, and in serving as ambassadors of Christ inviting others into the journey.
2. Shaped by Vital Christian Doctrine
Wesley’s careful articulation of our responsive participation in the journey of discipleship
exemplifies the crucial role of doctrine in the Methodist Way. Much of his leadership of the
movement was devoted to challenging inadequate and distorted conceptions of Christian
teaching that he discerned were contributing to the inadequate (and sometimes perverse) lives
of many Christians. He was equally concerned to articulate positively—for believer and skeptic
alike—the central Christian convictions about the nature of God, the nature of humanity, the
nature of sin and evil, and the scope of God’s salvific mission. Wesley emphasized the role of
pastors as theologians/teachers in interchanges with his fellow Anglican priests, and embodied
that role in his own pastoral work.
The prominence of Wesley’s concern for doctrine has been obscured for some by his sharp criticism
of equating “being Christian” with mere affirmation of correct doctrine. But this was
not a dismissal of doctrine, it was an insistence that Christian teaching is intended to shape the
core convictions and dispositions that guide our choices and actions in the world. Wesley
imbibed this conviction about the formative intent of doctrine from the early Church. Their
precedent also led him to appreciate the most effective means of helping to instill abiding
Christian convictions and dispositions. Sporadic exhortations are not sufficient. We are shaped
most deeply by recurrent practices which engage our whole being. So Wesley made regular
participation in such practices central to the Methodist Way—as specified in the General
Rules. Through regular worship, Scripture study, prayer, and the like, the early Methodists
immersed themselves in the whole of the Christian story and allowed it to form (and reform)
the breadth of their convictions and dispositions. As an aid to this end, Wesley also devoted
much of his pastoral energy to providing rich and balanced practical-theological materials
(hymnals, Bible study guides, etc.) for his people to use in these routine practices.
2
3. Nurtured within a Rich Set of Disciplines
If recognition of the vital role of practices in our appropriation of the transforming work of
the Holy Spirit was central to the Methodist Way; Wesley’s appreciation for the full range of
these practices was its deep wisdom. He often summarized this appreciation in a saying from
the early church: “The soul and the body make a [human], the Spirit and discipline make a
Christian.” “Discipline” is used here, as it is in athletics or music, in the sense of regular
practices that create greater capacity for performance. Significantly, it is directly correlated to
the Spirit—who inspires and meets us in these practices, making them effective “means of
grace.” Just as important in Wesley’s proverbial saying is the reminder that we humans are
holistic creatures, that our actions rarely flow from intellectual motivations alone. As such,
renewal of our sin-distorted convictions and dispositions is most effectively nurtured within a
set of disciplines that address all the dimensions of our nature.
Nothing drew more of Wesley’s attention in shepherding the early Methodist movement than
weaving together such a rich set of “means of grace” as the core of their Way of life.
Alongside standard practices of corporate worship he commended innovative practices such
as the Love Feast and Covenant Service. While prescribing personal devotional reading and
regular immersion in Scripture, he stressed the need for concurrent participation in corporate
settings (“no holiness but social holiness”). Ever conscious of the value of practices that
increase rational understanding of Christian truth, he put special emphasis on complementary
practices where the empowering presence of the Spirit is mediated through touch, and
taste, and tears. He gave particular prominence to the formative power of the faith sung, of
small groups that provide support and accountability, and of regular participation in works
of mercy. Finally, he recognized the crucial role of mentors, of those who are far enough
along in their journey with Christ to be able to say with Paul “follow me, as I follow Christ”
(1 Cor. 11:1).
Renewing the Methodist Way in United Methodist Congregations
Wesley and the early Methodists understood their Way of life not as an attempt to earn
salvation, but as the wisdom drawn from Scripture and the broad Christian tradition about
how to respond to and appropriate God’s gracious transforming work in our lives and our
world. It is a wisdom that we would do well to embody more fully in United Methodist
congregations today.
A first step in this renewal would be to recognize and strengthen those dimensions of the
Methodist Way that continue to define and empower our life together as United Methodists.
We should also celebrate, and adopt more broadly, several programs developed in recent
years that have been making a positive impact in our congregations—like Accountable
Discipleship Groups, Disciple Bible Study, United Methodist Volunteers in Mission, and so
on. But the effectiveness of these existing resources has been limited by the reality that they
often stand alone, or are adopted in haphazard combinations within a congregation’s life.
We need to recover Wesley’s broader vision of the Methodist Way, so that these resources
can find their place within holistic attention to Doctrine, Spirit, and Discipline.
As we recover Wesley’s vision, we can engage a second step in renewal. We desperately need
to identify and reclaim in forms appropriate to our time and settings those dimensions of the
Methodist Way that have been lost over the years due to neglect or abuse. This analysis and
creative retrieval will need to take place at all levels of the church, so that it can take into
account the distinctiveness of our various conferences and congregations. It will also require
pastoral leaders at every level to take seriously their role as teachers and practical theologians,
nurturing and guiding their communities like Wesley did the early Methodists.
3
It must be recognized that there are challenges to face in seeking to renew the Methodist Way
in our congregations. Some of these challenges are features of modern culture, particularly in
North America, such as the lingering romantic assumption that persons are innately provided
with moral character (so no formation is needed), or the now more common assumption of
stringent genetic and cultural determinism (so no transformation is possible). Other challenges
are posed by features in church life, such as the ballooning of administrative and institutional
demands upon bishops, superintendents, and pastors, largely at the expense of their role as
“practical theologians” providing leadership in the formative practices of the community. The
biggest challenge is that we live in a setting permeated by powerful shaping forces for ideals
other than the Christian gospel.
Naming these competing forces and ideals, within the church and the culture, will be a
necessary step in the self-recognition and repentance necessary for renewal in the Methodist
Way. But this must be complimented by wise and effective leadership—both in developing
structures, practices, and patterns of life that embody the alternative ideals of our tradition;
and in discerning those current structures, practices, and patterns of life that must be “let go”
in order to embrace the new.
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Appendix
As we work together to describe what it means in the twenty first century to live the United
Methodist Way, the following thoughts are offered as a springboard for further conversation.
Characteristics of Congregations Embodying the Methodist Way
A congregation that embodies the wisdom of the Methodist Way broadly in its life and ministry
will be marked by at least these characteristics:
• Commitment to ongoing catechesis and formation in Christian doctrine, with emphasis on
the transforming power and goal of God’s saving work in our lives and world.
• Faithful worship that draws on the rich liturgical resources of the tradition within the cultural
context, inviting participants to celebrate and be shaped by the whole of the Christian
Story into the image of the triune God.
• Regular celebration of Holy Communion and use of other occasional ritual means of grace
such as the Love Feast and the Wesleyan Covenant Service.
• “Watching over one another in love,” through small groups that nurture growth in discipleship
by providing mutual support, mentoring, and accountability.
• Emphasis on cultivating intentional relationships and ministry with those whom Charles
Wesley called “Jesus’ bosom friends”—the poor, the imprisoned, children, the powerless, and
the vulnerable.
• Embrace of Wesley’s model of stewardship as a way of life for individuals and the congregation.
• Support for, and modeling of, regular Bible study, prayer, fasting, and other personal “works
of piety.
• Consistent concern for inviting individuals and families into relationship with Jesus Christ,
combined with wise practices for initiating them into the Body of Christ.
• Attention to identifying and cultivating those gifted to take roles of leadership in the range of
ministry of the congregation.
• Appreciation for connection with other congregations and institutions in participating in
God’s mission of personal, societal, and global transformation.
Role of Bishops in Leading the Renewal of the Methodist Way in United Methodism
As those who are consecrated by the church to provide “temporal and spiritual” oversight of The
United Methodist Church, bishops are uniquely positioned to lead in reclaiming the wisdom of the
Methodist Way in United Methodism in the 21st century. The following are means by which bishops,
individually and collectively, can lead the church in this renewal:
• Reclaim and maximize the role of bishop as spiritual mentor whose life and leadership reflect
and model Wesleyan doctrine, spirit, and discipline.
• Appoint and nurture District Superintendents and Cabinet members as spiritual mentors
whose lives and leadership reflect and model Wesleyan doctrine, spirit, and discipline.
• Give priority to the teaching office of the episcopacy and spend significant time in teaching,
interpreting, and implementing in the programs, structures, and emphases of the Conference
and General Church the doctrines, disciplines, and practices that comprise the United
Methodist Way.
• Develop with other bishops systems of support and accountability for growth in discipleship
as bishops and faithfulness in the fulfillment of episcopal duties.
• Develop and implement systems of evaluation, affirmation, support, accountability, and
deployment that maximize the pastoral roles of “practical theologian,” spiritual mentor, and
effective leader in shaping faithful communities centered on the task of making disciples of
Jesus Christ for the transformation of the world. 5